A01524	----	An anniuersarie memoriall of Englands deliuery from the Spanish inuasion deliuered in a sermon on Psal. 48. 7,8. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1626 Approx. 76 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A01524 STC 11648 ESTC S105720 99841446 99841446 6030 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01524) Transcribed from: (Early English Books Online ; image set 6030) Images scanned from microfilm: (Early English books, 1475-1640 ; 1065:14) An anniuersarie memoriall of Englands deliuery from the Spanish inuasion deliuered in a sermon on Psal. 48. 7,8. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [8], 24 p. Printed by Iohn Haviland for Philemon Stephens and Christopher Meredith, at the Golden Lion in Pauls Churchyard, London : 1626. Running title reads: Englands deliuerie from the Spanish inuasion. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2004-08 TCP Assigned for keying and markup 2004-10 SPi Global Keyed and coded from ProQuest page images 2004-11 Emma (Leeson) Huber Sampled and proofread 2004-11 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion An Anniuersarie MEMORIALL OF ENGLANDS DELIVERY FROM The Spanish Inuasion : DELIVERED IN A Sermon on Psal. 48.7.8 . By THOMAS GATAKER B. of D. and Pastor of Rotherhith . LONDON , ¶ Printed by John Haviland for Philemon Stephens and Christopher Meredith , at the Golden Lion in Pauls Churchyard . 1626. TO THE WORSHIPFVLL HIS VERY LOVING Friend M. Thomas Chapman , Sonne and Heire to the Religious Founder of this Exercise . Worthy Sir , WHat your selfe , and others with your selfe haue through your means formerly by word of mouth heard from me , you shall now vpon your second request receiue here in writing . I should not haue deemed it worthy the reseruation , but that it pleased you ( who haue best right to it ) to require it . In scatterd notes only ( like Absyrtus his limmes ) I had the summe and heads of it ; which I haue againe here recollected , & cast ( as neare as I could ) into that mould and frame that it was deliuered in at first . If much seeme missing of that little grace that it then had , it must be remembred , that the liuelesse letter for viuacitie and efficacie commeth farre short of the liuing voice . As it is , you haue it , and no more then your owne in it , from him , who for your pious building on your worthy Fathers foundation in this kinde , doth deseruedly affect you , and shall alwayes continue Yours to be commanded in the Lord , THO. GATAKER . TO THE READER . BE pleased ( good Reader ) to vnderstand in few words the occasion whereupon this Sermon was preached , and thou wilt iudge it to be a kinde of necessitie to make that publike to the common view , which was first intended for the eare onely of a priuate Auditory . There is , we see , too great and generall a want ( in these our dayes ) of monuments and memorials of that miraculous deliuerance which God wrought for this Land in 88. When Tongue and Pen , Pulpit and Presse are silent for that , we may expect the stones to cry out against vs , and to celebrate that praise to God whereof we are neglectiue . But mans memory being a table booke to register acts passed , and not able to comprehend all that is to be recorded therein , when new things of note come to be imprinted in it , the old are wip't out : so God affording vs a daily supplie of new preseruations , those other which we haue formerly receiued grow quite out of date , are rased out , and buried in obliuion . Therfore to reuiue this blessing ( which ought neuer to be forgotten ) amongst the rest in this Land , and for it to eternize Gods praise amongst vs , it hath beene religiously prouided by Mr. Thomas Chapman ( sometimes a worthy Citizen ) that yeerely three Sermons shall be preached in the Church of St. Pancrace in Soper-lane , where he lately liued a well deseruing parishioner : One of the Sermons to be preached Nouemb . 17. in thankfull remembrance of the coronation of that Virgin Queene ELIZABETH of famous and neuer-dying memory , with whose gracious gouernment accompanied much happinesse to our kingdome ; but this as chiefe of all , ( scil . ) the establishment of that truth of the Gospell & discipline of the Church which we now enioy vnder our dread Soueraigne Lord King CHARLES ( whom God long preserue a religious Defender of this truth and peace amongst vs. ) Another Sermon to be preached August 12. for our deliuerance from that Spanish Armado ( in which course this Sermon was preached . ) A third Nouemb. 5. for the preseruation of our King and State from that damnable powder-plot as yet vnparalleld in any age since the world began . In each of these we may behold Gods goodnesse : first in bringing vs to the glorious light of the Gospell by making that Queene a Mother ouer his Israel and a Nurse ouer his Church : neither was it lesse goodnesse in him to preserue vs in this happy state , then to conferre it vpon vs ; and this he hath done maugre the malice of our enemies , who haue not wanted both power and policie in these their attempts , yet when they were strong and many , our God was mightier than they , and there were more with vs than against vs : when they had laid their plots and traines , God confounded the wicked imaginations of those Achitophels , and let them fall into the pit they had digged for others . This good man , famous in his generation , in thankfull remembrance to God of these three blessings , in his life time solemnly obserued three Sermons , and hath left large Legacies at his death for their continuance vnto posteritie ; that in succeeding ages fathers may declare vnto their children how great things God hath done for vs in the old times before them . By this godly care of his , he hath built himselfe a monument of fame to remaine longer than those Aegyptian Pyramides , or that Pillar which Absolom reared vp in the Kings dale for the perpetuitie of his name vpon earth . Thus they that honour God , God will honour them , in seeking the glory of Gods name , God hath made an honourable memoriall of his name to redound vpon his owne head . He was second to none , being the first Founder ( of late ) of this pious act : but I hope he shall not stand alone , but that there will be many found to second him hereafter in so good a worke worthy the imitation . So now ( Reader ) I commit this Sermon to thy perusall : whilest in it thou seest Gods wonderfull workes which he hath done for our Nation , or what good soeuer thou shalt reape else in this Exercise , be thankfull to God and pray for the Author . PSALME 48.7 , 8. 7. As with an East wind , thou breakest the Ships of Tarshish ; so were they destroyed . 8. As we haue heard , so haue we seene in the Citie of the Lord of Hoasts , in the Citie of our God : God will establish it for euer . Selah . AS in all well-gouerned States there are publike a Registers , and Records , that the memory of Iudgements and Acts may not perish : So hath God in mans Soule erected a Register , to wit , the facultie of b Remembrance , for the preseruation of such occurrents , as are of weight , and may be of vse for the direction of mans life . But this Register is very much abused by the greatest part of those that haue the custody of it . For if the Records that the most enter therein , and keepe there , were surueyed , c there would be found filed there large rolls fraught with friuolous and froathie stuffe , of little weight , and lesse vse , yea ( it may be ) with much filthy , and vnsauoury matter , d not once to be mentioned , much lesse to be remembred : scarce any script , or scroll of ought , that is ought worth , or worthy to be entred in so e royall a Register . Now if any thing deserue to be there carefully recorded , that it may by that meanes be transmitted to posteritie , it should be f Gods word , and his works , his extraordinary Acts especially either of Iudgement , or of Mercy . For the former , the Prophet Ioel willeth the people of his time , both to record them themselues , and to cause their Children to record them , and them also to relate them to their posteritie . g Tell it you to your Children ; and let them tell it to their children ; and their Children to those that rise in their roome . Of the latter saith the Psalmist , h Asaph , or who euer he were ; i He commanded our Fathers to teach it to their Children , that posteritie might know it , and the Children that are yet vnborne might declare it to their Children hereafter ; that Gods works might not be forgotten . In which kinde the pious , and religious Act of k the Founder of this Exercise is very much to be commended , who hauing culled out three principall Acts of Gods extraordinary Mercy exhibited to the Land wherein we liue , as great as any euer vouchsafed to any State whatsoeuer , hath established a l solemne Anniuersarie Memoriall of them to perpetuate them to all posteritie . To my Lot is fallen that m admirable Deliuerance in 88. from that n Inuincible Armado , as it was then stiled and termed . For the remembrance whereof , and of Gods mercy in it , I haue made choice to intreat of some o parcell of this Psalme , not vnbefitting ( as you may soone see ) the present occasion . The Psalme , is a Psalme ( not so much p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of Praise and of Triumph . Of the praise of God , and his goodnesse to his Church . Of triumph ouer Gods enemies , and the enemies of his Church . The r Praise of God , and his goodnesse to his Church , is laid downe from the first verse to the fift . The speciall ground of this praise s a victorie through his assistance atchieued against his enemies , and the enemies of his Church is , by way of triumph , related from the fift verse to the tenth . And in the Relation hereof there is , First t the enemies Attempt ; and therein 1. Praeparatio ; their preparation ; Conuenerunt pariter ; they met together . 2. Expeditio ; their expedition ; Progressi sunt pariter ; they went on together . Secondly , the issue , and euent of it : not like that of Casar , u Veni , vidi , vici ; I came , I saw , I ouercame : but , venerunt , viderunt , veriti sunt , victi sunt : they came , they saw , they were ouercome , with astonishment , with feare , with defeature . 1. x Contemplati sunt ; they but viewed the Land that they came to inuade . 2. Obstupuerunt , they wondred that they were able to make head against them . 3. Conturbati sunt ; they were troubled , disaraied , disappointed . 4. Festinauerunt ; they made all the haste they could to be gone . 5. y Timor eos apprehendit ; they were full of feare , & affrightment , when they found not free passage . 6. Et dolor , vt dolores parturientis ; they were surprised with paines , being thus cast into such streights and distresses ; like a woman in her trauell . Lastly , z Euro conteris naues Oceani , they were discomfited , and destroyed , as the Ships of the * Leuant Seas are , when with a furious East-wind they are bruised , and battered , and broken to peeces against the rocks . If I should say no more , but adde only the words following : a Prout audiuimus , & vidimus ; What we haue heard with them , we haue seene done for vs ; it were a very pregnant description of this our deliuerance . But somewhat more must be said , that we may learne what vse to make of it . The Relation of this Victorie atchieued for them by God ( for b to him alone it is ascribed ) is here c further illustrated . 1. By a report of what was past : the words seeme to haue reference not to the d d predictions of Gods Prophets , but to former examples rather of the like done for Gods people : What we haue heard done in our fore-fathers time for them , we haue seene done in our daies for vs. 2. By a promise of further future protection . God will establish it for euer . And their thankfulnesse followeth in e the next Verse : ( that which we through Gods mercy suruiue to doe this day ) We recount , or meditate on thy mercy , ô Lord , in the middest of thy Temple , that is , in the middest of the Congregation there gathered together . Thus you see briefly the Summe , and the Substance , as of my Text , so of the former part of the whole Psalme . I come now to some Instructions that out of it may be obserued . The first of them is this . f Quaerunt ruinam , qui ruinam cogitant . They bring destruction vpon themselues , that seek the ruine of Gods elect . g The wicked ( saith the Psalmist ) practiseth against the righteous ; and seeketh occasion to slay him . But the Lord the whiles laugheth him to scorne : for he seeth that his day is comming . h The wicked haue drawne their sword and bent their bow , to ouerthrow , and destroy those , that be of an vpright conuersation : But their sword shall be sheathed in their owne side ; and their bow shall be knapt in two i All that prouoke thee ( saith God by the Prophet Esay to his people ) shall be confounded , and brought to nought ; all that contend with thee , shall perish . Thou shalt seeke them , and shalt not finde them . All that striue with thee shall be as nothing : all that warre vpon thee , as a thing of nought . And k I will make ( saith God by the Prophet Zachary ) Ierusalem as a cup of rancke poison to all those that besiege her ; which when a thirstie man lighteth vpon , and swalloweth downe suddenly , hee findeth his bane in that , that hee hoped to quench his thirst with . l I will make Ierusalem an heauie stone to all people ; such a one as m shall crush to peeces all that attempt to lift it , or to remoue it : so shall she teare to peeces all that attempt to stirre her , though all the nations in the world should ioyne together against her . n I will make the Princes of Iuda like coales of fire among seare-wood , and like a firebrand in a sheafe ; & they shall deuoure , & destroy all the people that beset them on the right hand , and on the left . The Reason hereof : 1. Dei qui Ecclesiam impetunt , Deum petunt . They that fight against Gods Church , o fight against God himselfe . p They persecute not you so much , as Christ in you , saith Saluian . q Saul , Saul ( saith our Sauiour ) why doest thou persecute me . And in so doing , they doe but as one ( saith the Comick ) r that beateth a stone , and spoileth his hand ; or s as the beast that spurneth at the goade , that he was pricked with ; t he maimeth but his foot by it , & getteth a worse wound ; or u as the Boare , that runneth fiercely vpon the Speare , and so receiueth into his body the whole weapon that the Hunts-man holdeth . x Why ( saith the Psalmist ) doe the Nations rage , and the people keepe such a coile to no end ? The Kings of the earth band themselues together , and the Princes assemble themselues together , against the Lord , and against his Anointed ? Therefore against the Lord himselfe , because against the Lords Anointed . And as y he that riseth against the Lords Anointed , riseth against the Lord by whom hee is anointed : So they that rise against the Church of God , rise against God himselfe , whose Church it is ; z Because thou ragest against mee ( saith God to Senacherib ) therefore I will put my ring in thy nose , and my bit in thy iawes , and bring thee backe the same way thou camest . a Keepe me ( saith Dauid ) as the apple of thine eye : hide me vnder the shadow of thy wings . They that deale with them , deale with those that are as deare vnto God , as the very apple of his eye , that that the eye-sight consisteth in ; And therefore saith God , b I will be as a wall of fire about Ierusalem ( hee saith c not , saith Theodoret , a wall of stone , or of brasse , but of fire , that it may both fray afar off , and keepe off too at hand ; that may not onely protect them , but destroy those that assault them ) because d he that medleth with you , medleth with me , euen with e the apple of mine eye . 2. f Lex talionis verè lex aequissima . The Law of retaliation , or like-recompence , is most equall . g It is not euill , that they suffer euill , that haue done euill to others . h There shall be iudgement ( saith S. Iames ) without mercy to those that would shew no mercy . i It is no cruelty to vse them cruelly , that haue shewed cruelty to others . For k he excludeth himselfe from mercy ( saith Chrysologus ) that denieth it to another . l But they stand guilty of destruction that haue m a purpose to destroy . For n the bare will alone goeth with God for the work , and the very endeuour , desire , yea or o thought , for the deed . p Balak rose , and fought with Israel , saith Iosua . And yet the story saith nothing so . But q that is said to be done , that is either intended , or attempted , saith Ribera . He did it not , only because he durst not : and the woman ( saith the Heathen man ) r that doth not euill , because shee dare not , when she would do it , if she durst , though she doe it not , yet she doth it . s He that looketh but on a woman to lust after her ( saith our Sauiour ) t hath already in his heart committed adultery with her . And , u He that hateth but his brother , ( saith S. Iohn ) x hath already murthered him in his heart . y A strange matter ( saith S. Augustine ) the man is aliue still , and yet thou art a murtherer : the woman is honest , and yet art thou an adulterer . z The minding then of destruction , maketh a destroyer . a He is guilty of it that doth but intend , or attempt to destroy : and deserueth himselfe to be destroyed . b If a witnesse ( saith God ) shall rise against a man to take his life away from him , you shall euen doe vnto him ( not , as he did , but ) as he would haue done vnto his neighbour . The second point of Instruction : Creaturae Deo dilectis militant . Gods creatures fight for those that are Gods ; for those that loue him , and whom he loueth ; against the enemies of his Church . c The Frogs , Flies , Lice , Locusts , &c. fought for Gods seruants against Pharao , and his people . d The Starres from heauen fought in their courses against Sisera : and the riuer Kishon swept his armies away , as the Red Sea had done Pharao's before . e The Sunne stood still to assist Ioshua in the pursuit of the Canaanites : and f the haile-stones slew more of them than the sling or the sword did . g And as here with the East-wind doest thou dash to peeces the Ships of the Mediterranean Sea ; * So h the winds fought for Theodosius in that famous battell against Maximus , carrying the darts , and arrowes of his companies full into the faces of their enemies , and returning backe those of their enemies vpon their owne bodies : That which euen i an Heathen Poet admiring , brake out into that speech ; k O how highly art thou beloued of God , whom the heauens fight for ; and the Winds as thy confederates come in to assist thee ! To thine aid came the boisterous North-wind downe from the Hills , and bare downe before thee the troopes that came against thee , with whirling blasts repelling their speares , and retorting their arrowes , and darts vpon their owners . The Reason hereof . 1. The Saints are in league , and confederacie with God. l Gather me my Saints ( saith he ) that haue made a league with me . Now as Princes that are in league of amity together , may haue the m free vse of either others forces at need : n My horses ( saith Iehosaphat to Ahab ) are as thy horses ; and my people as thy people : thou mayest vse them as thine owne . So the godly being in league with God , may haue all his forces , and armies for their helpe , and assistance , whensoeuer need shall be . And what are all the Creatures but Gods hoasts ? He is o the Lord of Hoasts : and ( as p the Rabbines well obserue ) hee hath two generall troopes , as his horse , and foot , q the vpper troope , and r the lower troope , or s the creatures aboue , and the creatures beneath , all ready prest to be employed , in warres , either defensiue , or offensiue , for the safegard of his fauourites , or the destruction of their opposites . Euen t the Angels themselues ( saith the Psalmist ) pitch their tents about those that feare God , &c. u they lye in garrison , about the godly , to defend and deliuer them ; they lie in campe against their enemies to offend , and to destroy them . 2. What are the Creatures , but Gods Sergeants at Armes to arrest , and attach Rebels ? x All the creatures ( saith the Psalmist ) are at his seruice . y The winds are his messengers , and the fire and flame his ministers . And z the haile , and snow his officers , and the executioners of his word : they serue him all , and they do his will , though a they know not what they doe . But they rebell against God himselfe ( as we haue heard b before ) that are vp in armes against any of those that be his : whom he hath vndertaken the protection of ; and concerning whom he hath giuen so expresse a charge by the Psalmist , c Touch not mine Anointed ; that is , any one of mine holy ones . The place is commonly misvnderstood ; not spoken of Kings directly ( though d concerning them also , as being in a more speciall maner e Gods Anointed ; ) but to Kings ( f He rebuked euen Kings for their sakes ) in the behalfe of his Saints , by him g spiritually anointed to be h Kings , and Priests to him . These being in such maner his , the Creatures are all as his Purseuants , and his Sergeants at Armes to apprehend , and attach them all that make head against them , and i against himselfe in them ; and either to bring them in , or to make his charge good vpon them , by destroying them , as he did k Senacheribs hoast , in the place . The third Point of Instruction . Est ciuitas Dei , Deus quam protegit . It is the Citie of God , that l God thus protecteth . m In the Citie of the Lord of Hoasts ; ( saith my Text ) in the Citie of our God. And before , n Great is the Lord , and greatly to be praised in the Citie of our God : o In her Palaces it is that God is knowne for a sure retreat . It is p Ierusalem , that God is a wall of fire about . And vpon them it was that q fire fell downe , and deuoured them , that beset the beloued Citie . The Reason hereof . 1. It is the place of Gods residence , where hee especially resideth , r This is my rest for euer ( saith he ) Here will I dwell , for I take delight in it . And Princes , though they haue a generall care of their whole kingdome , yet s a more speciall care of the places of their principall abode . 2. It is Gods inheritance . t They are thy people and thine inheritance , saith Moses . And we know how loth men are ( witnesse u Naboth the Iisrelite ) to lose , or to depart with their inheritance , or any part of it . 3. It is Gods Vineyard . x Surely the Vineyard of the Lord of Hoasts is the house of Israel ; and the men of Iuda his pleasant plantation . And his Vineyard hee saith y he will keepe , and watch continually night and day , without any moment of intermission , that no enemie assaile it , that none breake into it , to make spoile and hauocke of it . 4. It is Gods Garden . z My Sister , my Spouse , is as a Garden inclosed . And we know how carefull men are of any place to fence and pale in their Gardens , whatsoeuer place else , field , or Orchard , they suffer to lie open . Nor let vs thinke that God hath any whit lesse care of his , which hee delighteth so much in . But how commeth it to passe then ( may some say ) that the Psalmist complaineth in that manner ? O Lord the Heathen are come into thine inheritance , they haue made Ierusalem an heape of stones , &c. I answer . 1. a Beth-el sometime becommeth b Beth-auen . c The faithfull Citie sometime turneth Harlot . And it is iust with God then d to cast her off ; e Shee kept not couenants with me , and I cast her off , saith the Lord. 2. Gods children sometime grow f wanton , and prouoke God to wrath . In which case God vseth the wicked as g rods , and scourges to correct them with . h Ashur ( saith God by the Prophet Esay ) is but the rod of my wrath . i Euen they also ( saith Gregory ) worke for him , yea , and for them ( though k they are not aware of it ) that in such case fight both against him and them . 3. Euen in the deepest of their distresses God ceaseth not to regard them : l Hee neglecteth them not , when hee seemeth most of all to neglect them . Though m Sion complaine that God had forgotten her : yet God assureth her that n he could no more forget her , than any Mother could her childe . o He carried her picture about him engrauen on the palmes of his hands , and her wals were euer in his eyes . And , p Albeit ( saith God ) I haue cast them far off among the Heathen , and haue scattered them into many countries , yet will I be as a little q Sanctuary vnto them in all places , wheresoeuer they shall become . And so passe we to the fourth , and last point of Instruction . Ecclesia Dei , nunquam dimouebitur . Gods Church maugre the r malice of all her s many , and t mighty aduersaries , shall neuer be vtterly rooted out , or destroyed . u They that trust in the Lord shall be as mount Sion , that standeth fast , and can neuer be remoued . x Vpon this Rocke ( saith our Sauiour ) will I build my Church , and the gates of Hell shall neuer preuaile against it . The y Candlesticke may be remoued from place to place ; but z the light it selfe can neuer be put out . The a Woman may be hunted , and chased into b the Wildernesse ; but neuer driuen vtterly out of the World. In the very Wildernesse will c God prouide a place for her , where she● shall be safe ; and finde succour , till it please him to bring her abroad againe . The Reason hereof . 1. d God establisheth it , ( saith my Text ) and therefore standeth it fast for euer . e God is in the middest of it : and therefore shall it not stir . Yea f he is not in the middest of it only , but round about it too . g As the Hilles stand about Ierusalem , so standeth God about his people from henceforth and for euermore . He is about it to protect it ; in the midst of it to support it . Hee that vpholdeth the Heauens , vpholdeth it : for this is indeed his h Heauen vpon earth . And as soone may men , or deuils pull downe Heauen itselfe , as destroy it . 2. i Christ himselfe hath built it , and he hath founded it vpon himselfe . For k hee is the l only true Rocke , the m Rocke of eternity ; the only o sure foundation , that his whole Church is built vpon . And what he buildeth can by no created power be pulled downe againe ; n the house that is built vpon that Rocke cannot be ouerthrowne . p Though the winds rose , and the raine fell , and the flouds came , and beat all together vpon that house , yet the frame fell not , because it was founded vpon that Rocke . It is Christs Master-peece ; that that he would shew his Deity , his diuine Power in . Would you haue me ( saith Chrysostome speaking to the Iewes ) proue vnto you , that Christ Iesus is God ? what needs it ? q You your selues wander vp and downe , the whole world ouer , preaching , and publishing his Deity to all those that consider in what sort you continue , and yet continue too , euer since that impious act of yours , in the crucifying of him . You goe branded with deepe and conspicuous markes of his wrath , and vengeance wheresoeuer you abide . But would you yet see some other pregnant proofe of his Deity ? Let this one serue for all . r What he razeth , none can reare againe ; what he reareth , none can raze againe . He pulled downe your Temple , and it could neuer be built againe . He hath built him a Church , and it could neuer be pulled downe againe . It is a memorable story , and the more remarkable , because recorded ( besides diuers others of s our owne , ) by t an Heathen man also , one no friend to Christians , a traducer of Constantine , and an admirer of Iulian. Iulian , that wretched Apostata , to spite the Christians , whom he had professed himselfe formerly to be one of , but now hated most extremely , u called the Iewes to him , and asked them , why they did not now sacrifice as in times past they had wont to doe . They made him answer , that by their x Law they might not sacrifice any where but in the Temple at Ierusalem : which since therefore it was ruined , they had ceased to sacrifice , and must so doe till it were reedified . Hereupon Iulian told them that they should haue their Temple eft-soones built againe , if they would ; and to that purpose y hee sent one Alypius into those parts furnished with much treasure for the dispeeding of the worke , and withall caused the Gouernour of that Prouince to assist him all that might be therein . Nor were the Iewes therein backward , z who flocking together out of all quarters , raised a great masse of money , and prouided abundance of materialls , for the setting forward of so much , and so long desired a worke . But a no might , or industry of man is able to preuaile against God , or to effect that , that he will not haue done . When all things were prepared now , and they began to fall to their businesse ; First there arose b strange stormes , & whirle-winds , that dissipated , and spoiled their materials . And after that , when yet they attempted to doe something , c fearefull balls of fire , not falling downe from heauen , but bursting out of the very ground beneath , and that so oft as they assayed to go on with their work , ripped vp what they had wrought , and burnt vp the work-men , in so much that none durst any more approch the place , and so the very d elements ( saith that Heathen man ) obstinately making head against them , they were at length enforced wholly to giue ouer their enterprize . Thus was no power of man able to raise what he had ruined ; nor shall any power euer be able to ruine what he hath raised . In stead of the Temple that he ruined hath he erected his Church ; which vnlesse the Rocke may be remoued that it is built vpon , shall no power of man , or deuill be able euer to ouerthrow . Though all the wicked in the world , and all the Deuils in hell to them , conspire together in one , yet as soone shal they be able to driue Christ himselfe out of heauen , as to destroy vtterly and root out his Church here vpon earth . Thus you see then these foure Points of Instruction plainly , and euidently proued vnto you . 1. That they seeke their owne ruine , that seeke the ruine of Gods children . 2. That Gods Creatures are ready prest to assist those that be his . 3. That it is the Citie of God , that God thus protecteth . 4. That this Citie , or Church of God shall neuer be vtterly ouerthrowne . Let vs now proceed to the Vses that of these Points may be made . And first this Text may be to the enemies of Gods Church , as e those knuckles of a mans hand were to Baltasar , to write them their destiny ; or as f Daniel was to him , to reade it vnto them ; to informe them , what the end and issue shal be of all their plots and proiects against the Church of God. In plotting , and proiecting the ruine of it , they * plot and proiect but their owne confusion : Nor shall their plots , and proiects take ( as they hope ) against it , but they shal take ( which they , it may be , little deeme , or once dreame of ) against themselues . g God will shew himselfe to be God indeed by executing of Iudgement , in causing them to be h ensnared , and caught in the worke of their owne hands , i in a snare of their owne setting , k in a net of their owne weauing : in causing l Haman to be hanged on that Gibbet himselfe , that for Mordecai he had erected , & bringing him , and m his whole House to destruction by those meanes , whereby n he sought the destruction of the whole Iewish Nation . In this kinde may we well say , o Sicut audiuimus , sic & vidimus ; What wee haue heard we haue seene ; both in that deliuerance that through Gods goodnesse this day we suruiue to celebrate , and in p diuers others also . They that came to sinke vs , were sunke themselues . They that thought to blow vs vp , were some of them blowen vp themselues . They that plotted the ruine , and confusion of our estate , brought ruine and confusion vpon themselues , and theirs . q So let all thine enemies perish , O Lord. But let those that loue thee , and stand for thee , be as the Sunne when he shineth in his full strength . Secondly , it may serue as to discourage the Aduersary , so to encourage the godly . As to discourage the wicked from attempting ought against Gods Church , ( r They intended euill against thee , saith the Psalmist ; but they were not able to effect it ) so to encourage those that s fight Gods battels ; they cannot want helpe . Heauen and earth fighteth for them . Though they may seeme the weaker side , and to haue fewer assistants , yet t Gods power is perfected , and appeareth most in mans weaknesse : And if wee had eyes to see it , we might see u more with them than against them : x which way soeuer they turne themselues , they might see helpes alwayes at hand ; y God himselfe , and all the z creatures of God , ready prest at Gods becke a to attend them , b to assist them , c to guard them , d to fight for them , e to oppose those that fight against them . And here we may againe sing , f Sicut audiuimus , sic vidimus ; What we haue heard we haue seene . g The winds , and the Seas fought for vs , when time was ; the one dissipated and scattered , the other swallowed vp , and deuoured those , that came with hope to haue dissipated , and h with open mouth to haue swallowed , drowne , and deuoured vs. i Blessed be God , that gaue vs not vp as a prey vnto their teeth . Thirdly , is it the Citie of God , that God thus protecteth ? Then learne we the reason hence why God hath in this manner done for vs. It is for his Church among vs , his Name called vpon , his Gospell professed by vs , his worship retained with vs. And certainly ( obserue we , and we shall vndoubtedly find it to be so that ) since Gods truth and Gospell established with vs , and that Romish Idolatrie expelled from among vs , this Iland of ours hath enioyed the quietest , the peaceablest , the most prosperous times , that euer it did , for so long time together , at any time , that any memory of man , or record of story can be produced of , notwithstanding all the power that that k Man of sinne , and all his adherents were able to raise vp against vs. And as many strange deliuerances hath God vouchsafed vs , as euer any Nation vnder the cope of heauen had . Oh that our thankfulnesse to God were in any good measure proportionable to Gods goodnesse towards vs. But it is to be feared , that that of Saluian is too too true of vs ; l God giueth vs good things , to make vs good : but wee when we haue receiued good from God , returne euill againe to him . And that of Hosea , m As they were increased , so they sinned against me : and I will turne their glory therefore into shame . Which if it be so ; let vs remember , that as the same Saluian saith , n Therefore are we worse than others , whom God hath not done the like for , though we be no worse , if but as bad only , because we ought to be better . So , as the Centurists obserue , o great blessings , seconded with grieuous sinnes , will at length draw downe extraordinary iudgements . And it had beene better for vs neuer to haue had such deliuerances , if we be not carefull to shew our selues truly thankfull vnto him , that hath wrought so great deliuerances for vs. Fourthly , it may teach Gods Children not to be dismaid , if the enemies of Gods Church seeme sometime p to preuaile against it . For q they shall neuer be able to root it out for all that . Gods Church is as r the bush , that burnt , and consumed not , as s the Palme-tree , that spreadeth , and springeth vp the more it is oppressed : as t the bottle , or bladder , that may be dipped , but cannot be drowned : as u the Oke , that taketh heart to grace from the maimes and wounds giuen it , and sprouteth out thicker than before . x The bloud of the Martyrs is the seed of the Church ; it springeth againe as y the Phoenix doth out of her owne ashes , or as b the Hydra rather repaireth her selfe out of her own losses with a much more plentifull increase . c The more Pharao oppressed the Ebrewes , the more they increased , and the mightier they grew . The Children of God in the Word are compared especially to two sorts of silly creatures , to d Doues , and to Sheepe . e No fowle more preyed vpon by Eagles , Haukes , Vultures , and other birds of prey , than the poore Pigeon . And yet , f let those rauenous fowles ( saith Optatus ) consume neuer so many of them , there will be a greater number of Doues still , than of any kind of them . There is more Doues than Haukes , or than Kites , for all that . Againe , for the Sheepe , it is one of the silliest creatures that is , and most vnable to defend it selfe : neither is it vnknowne to vs ( to spare to speak g how they are preyed vpon in those places where Wolues , and Beares , and Lions , & other wilde beasts are rife ) how many of them are h slaine for mans vse ; no one sort of creatures commeth so frequent to the Shambles as they ; they come not by one , or two , but they are driuen by troopes thither ; as also how many of them die by diseases ; they are subiect to i rots , and murreons , that k make hauocke of them by whole sale ; nor are they naturally so fruitfull as many other beasts are , and those of prey by name , some of them , as the Fox and others , that bring diuers at a litter , whereas l the Ewe hath vsually but one . And yet for all this wee see what m plenty there is euery where of them . We may see * Sheepe eat out men in many places among vs ; and whole Townes by them depopulated and turned into Sheepe-walkes . Such a prouidence of God is there in the preseruation , and increase of that Creature that so n oft he compareth his Church and Children vnto , whom he hath taken into his speciall and peculiar protection ; and whom therefore their cruell Aduersaries shall no more be able to root out , than the Haukes able to destroy all the Doues that are , or the Wolues to woory , and slay all the Sheepe in the World. Yea but ( may some say ) may we in this Land then be sure euer of such safetie , neuer to be ouerrunne , or rooted out ? No : It is Gods Church in generall , not this or that Church in part●●ular , that is sure thus constantly to continue . Now Gods Church is not confined to this , or that place ; nor is Gods protection tied vnto , or entailed vpon this , or that people . We haue o no promise of protection longer than wee continue Gods portion . Wee haue p no better euidence , nor assurance than the Iewes had : q Here ( saith God ) shall be my rest for euer . And , r God will establish it for euer . And , s I will destroy all that rise against it . And yet wee know t what is become of them at this day , u Their habitation is left desolate . And x The wrath of God ( saith the Apostle ) is come vpon them to the vtmost . It is true indeed , that a God neuer leaueth any , but those that leaue him . But if b Salomon leaue God , and build Temples for Milcom , and Chamosh ; God will leaue him , and raise vp aduersaries on al sides against him . If c Ezekiaes heart be lift vp ; d God will pull him downe againe . If e the holy Citie become an Harlot , or a f Stewes ( as he speaketh ) no reason but that God should g abandon it , and giue her h a Bill of diuorce , and i deale with Aholah , and Aholibah , as adulterous women are wont to be dealt with . If Gods Vine grow not k barren only , but beare l bitter , m noysome , and n poysonfull grapes ; it shall be a iust thing with God to o plucke vp her hedge , and p lay her waste , q as a wilde wildernesse , or r to cut her downe , and s cast her into the fire . If t Israel begin to looke backe into Aegypt ; it shall be iust with God u to bring backe his Israel that was , into their former Aegyptian bondage againe . If the Hebrewes liue in those abominable courses x for which God cast out the Canaanites , y the Land that spewed out the Canaanite , shall now spew them out . If z Gods owne people grow worse than the Heathen themselues ; it shall be iust with God , to a bring the very worst of the Heathen in vpon them , and by them , whom they b iustifie in some sort , c to destroy them . Nor may d we looke to fare better than they did , if we be faultie as they were . Gods Church may stand firme and stable still , though wee fall . The Lampe may burne cleare else-where , though the Light be done out with vs. If we desire therefore to haue this Protection continued vnto vs , let vs continue to be e Gods , that f God may continue to bee ours . Let vs bee carefull to keepe and maintaine a Church of God with vs , g The holy seed vpholdeth the state . In a word , as Samuel to his people ( whose words I will end all with ) h Feare the Lord , and serue him with all your heart in sinceritie ; and consider what great things he hath hitherto done for you . FINIS . Notes, typically marginal, from the original text Notes for div A01524-e470 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezr. 6.2 . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ester 6.1 . & Ezr. 4.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesych . Archiua ; quae & Tabularia Ciceroni pro Arch. & Virgilio Georg. l. 2. vbi actus publici continentur . Seru. b Memoria est vis animae accepta retinens , praeterita repetens , elapsa re colligens . Aug. nom . de sp . & an . c. 37. Omnium rerum thesaurus , & custos est memoria . Ibid. c. 34. Memory is the storehouse of the Soule , and the Register of the Minde . Morton threefold state of Man , l. 2. c. 4. §. 1. The Memoratiue facultie is the Gardian and Register of all species and images apprehended by the sense , and reserued and sealed vp by the Imagination . Charron of Wisdome , l. 1. c. 12. Hoc est quod Scalig. de subtil . exerc . 307. §. 2. Imaginationis Memoria seruatrix est . Acceptas enim species ab imaginatione reponit , conditque in thesauris . c See Bern. serm . parv . 1. Morton ibid. §. 2. and Marbury of Repentance . d Ephes. 5.3 , 4. e Archiuum planè regium , imò etiam diuinum . f Psal. 105.5 . & 111.2 , 3 , 4. Malac. 4.4 . g Ioel 1.2 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asaphi Psalmꝰ . Iun. A Psalme of Asaph . Reg. Bibl. for Asaph . Genev. i Psal. 78.5 , 6. k Mr Thomas Chapman . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Occasion . m Octogesimꝰ octauus mirabilis annus Clade Papistorum ; faustus vbique p●js . Fulk . in Rhem. n The inuincible Nauie . See Hackluits relation . o Psal. 48.7 , 8. Text. p Piscat . Summe of the Psalme . q Iunius . Parts 2. Part 1. r Verse 1 . -5 . Praise . Part 2. s Verse 5 . -10 . Triumph . Relation . 1. Attempt . t Verse 4. 1. Preparatiō . 2. Expeditiō . 2. Euent . u Sueton. Caes. c. 37. Sic de Pompeio Atheniens●s , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x Verse 5. Degree 1. Degree 2. Degree 3. Degree 4. Degree 5. y Vers. 6. Degree 6. Degree 7. z Verse 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnde Grae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Brought . Oceanus , sed peculiariter Mediterraneus , à regione Tarsis , i. Cilicia , quam alluit . Application . a Verse 8. Illustration . b Psal. 44.2 , 3. & 115.1 . c Verse 8. 1. Report . d Ab adiuncta praedictione , & promissione diuina . Piscat . Ita & R. Kimchi . Amb. Apollin . Aug. Ruffin . Theodoret . Euthym. Lomb. Cassiod . Hug. Lyr. Bucer . Brent . Moller . Strigel . Loss . &c. vnde Aug. O beata Ecclesia , quodam tempore audisti ; quodam tempore vidisti : audiuit in promissionibus , vidit in exhibitionibus . Verum isti plaerique sensum mysticum sequuntur . d Ab exemplis antegressis . Chrysost. Beza . Buchan . Hessec . Sic Psal. 44.1 . vtrumque ponunt Calv. Muscul. Iun. e Verse 9. 2. Promise . Thankfulnes . Transition from Distribution to Instructions . Instructiō 1. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . oper . l. 1. Prou. 11.27 . g Psal. 37.12 , 13. h Ibid. 14 , 15. i Isai. 41.11 , 12. k Zech. 12.2 . l Ibid. 3. m Matth. 21.44 . n Zech. 12.6 . Reason 1. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 5.39 . & Tertull. ad Scapul . p Non tam vos , quàm Christum in vobis persequuntur . Saluian . de prouid . lib. 8. cap. 4. Patitur enim in vobis Deus . Martial . epist. 2. c. 18. q Act. 9.4 . r Verberare nol● lapidem n● laedas manum . Plaut . Curcul . 1.3 . s Acts 9.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aeschyl . Prometh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Pyth. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Bacch . Quae inscitia est , adu●rsum stimulum calces ● Ter. Ph●rm . 1.2 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schol. Aeschyl . Si stimulos pugnis caedis , manibus plus dolet . Plaut . Trucul . 4.2 . vide & Chrysost . in Psal. 11. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad Eunom . 5. x Psal. 2.1 , 2. y Qui insurgit in Christum Domini , insurgit in Dominū Christi . Sic Psal. 89.51 . z Esai . 37.29 . a Psal. 17.8 . b Zach. 2.8 . c Non saxeus , non aheneus , sed igneus , qui & cominus arceat , & eminus terreat . Theo. in Zach. d Zach. 2.5 . e Ad exprimendam teneritudinem p●etatis suae , tenerrimā ( sed & charissimā ) partem humani corporis nominauit , &c. Saluian . de prouid . l. 8. c. 4. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythag. an Radamanth . Aristot. ethic . lib. 5. cap. 5. Reason 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Nem ▪ 4. Quod quisque fecit , patitur . Sen. Herc. fur . 3.2 . Non est iniuria pati , quod prior feceris . Sen. de ira , lib. 2. cap. 30. - neque enim lex iustior vlla est , quam necis artifices arte perire sua . Ouid. art . l. 1. h Iam. 2.13 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cleon apud Thucyd. l. 3. k Misericordiam qui non praestat alteri , tollit sibi . Petr. Chrysol . ser. 42. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythia Glauco apud Herodot . lib. 6. m Decreuisti facere ? iam perfecisti . August . de verb. Dom. 43. n Voluntas faciendi reputatur pro opere facti : & actionis crimine cogitatio condemnatur . Pel●g . ad Demetr . o Nam scelus intra se tacitè qui cogitat vllum , Facti crimen habet . Iuuen. sat . 13. p Iosu. 24.9 . q Fieri dicitur , quod tentatur aut intenditur . Riber . in Amos 9.5 . r Quae quia non licuit , non facit , illa facit . Ouid. amor . lib. 3. el. 4. Non dicam pudicam , quae aut legem , aut virum timuit : non immeritò in numerum peccantium refertur , quae pudicitiam timori praestitit , non sibi . Sen. de ben . l. 4. c. 14. s Matth. 5.28 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Rom. constit . Apost . l. 1. c. 1. u 1 John 3.5 . x Quantum ad te pertinet , occidisti , quem odisti . Aug. homil . 42. y Res mira : ille viuit , tu tamen homicida 〈◊〉 ; illa casta est , tu tamen adulter es . Aug. de verb. Dom. 46. & de 10. chord . 3. & de temp . 237. & homil . 5. & 40. & 42. sed & C●ncil . Tolet. 11. c. 4. z Latro est etiam antequam manus inqu●net , qui ad occidendum armatus est , & habet spoliandi , atque interficiendi voluntatem . Sen. de benef . l. 5. c. 13. Illo ●s homicida venenum quo misces die . Idem de constan . c. 7. a Potest aliquis nocens fieri , quamuis non noc●at . Omnia scelera ante effectū operis , quantum culpae satis est , perfecta sunt . Sen. ibid. b Deut. 19.19 . Instructiō 2. c Exod. 8. & 9. & 10. d Iudg. 5.20 , 21. e Iosua 10.13 . f Joshua 10.11 . g Vers. 7. * Exod. 14.27 , 28. & 15.4 . h Milites nobis qui aderāt , retulerunt , extorta sibi esse de manibus quaecunque iaculabantur , cùm à Theodosit partibꝰ in aduersarios vehemens ventus iret ; & non solum quaecunque in eos iaci●bantur concitatissimè raperet , verume●iam ipsorum tela in eorum corpora retorqueret . Aug. de ciuit . l. 5. c. 26. i A Christi nomine al●enus . Aug. ibid. k O nimium dilecte Deo , cui militat Aether ; Et coniurati veniunt ad classicaventi ! Te propter gelidis Aquilo de monte procellis Obruit aduersas acies , renolutaque tela Vertit in autores & turbine reppulit hastas . Claudianus 3. Coss. Honor. Reason 1. l Psal. 50.5 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Electr . & Phaeniss . & Orest. Amicorum inter se communia sunt omnia . Ter. Adelph . 5.3 . n 1 King. 22.4 . 2 Chron. 18.3 . o Dominus exercituum . Amos 4.13 . verse 8. p Vide Dauidem Kimchi in Radic . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s Copiae tam inferiores , quam supernae . Mercer . t Psal. 34.7 . u Piis assident ; impios obsident . Ambros. in Psal. Reason 2. x Psal. 119 91. y Psal. 104.4 . z Psal. 148.8 . a Nec operis sunt consciae . Bern. de grat . & lib. arb . b Point 1. Reason 1. c Psal. 105.15 . d 1 Sam. 24.7 . & 26.9 , 11. e Psal. 89.20 . f Psal. 105.14 . g 2 Cor. 1.21 . h Apoc. 1.6 . & 5.10 . & 20.6 . 1 Pet. 2.9 . i Insectantur vos & in vobis Deum . Saluian . de prouid . l. 8. c. 4. k Esai . 37.36 . l Esai . 37.35 . Instructiō 3. m Verse 8. n Verse 1. o Verse 3. p Zech. 2.5 . q Apoc. 20.9 . Reason 1. r Psal. 132.14 . s 2 Sam. 5.9 . Reason 2. t Deut. 9.29 . u 1 King. 21.3 . Reason 3. x Esai . 5.7 . y Esai . 27.3 . Reason 4. z Cant. 4.12 . Obiection . Solution 1. a The house of God. Gen. 28.19 , 22. b The house of vanitie . Hosh. 5.8 . & 10.5 c Esai . 1 . 2● . d Esai . 50.1 . Ier. 3.8 . e Heb. 8.9 . f Hosh. 4.16 . Tanquam indomita iuuenca . Quae velut latis eq●a trima campis ludit exultim , metintque tangi . Horat. car . 3.11 . Solution 2. g Vtitur Deus creatura rationali , sed maleuola tanquam disciplinae virga . Bern. de lib. arb . h Esai . 10.5 . i Eius consiliis militant , etiam qui eiꝰ consiliis repugnant . Greg. mor. l. 6. c. 14. k Esay 10.7 . Solution 3. l Deus suos nō negligit cum negligit . m Esai . 49.14 . n Ibid. 15. o Ibid. 16. p Ezek. 11.16 . q Esai . 8.14 . r Psal. 25.19 . s Psa 3.1 . & 69 4. t Psal. 18.17 . & 69 4. Instructiō 4. u Psal. 125.1 . x Matth. 16.18 . y Apoc. 2.5 . z Esai . 60.19 , 20. a Apoc. 12.14 . b Heb. 11.38 . c Apoc. 12.14 . Reason 1. d Verse 8. e Psal. 46.5 . f Zach. 2.5 . g Psal. 125.2 . h Coeli sancti & iusti : sanctae animae omnes , in quibus habitat Deus , & quae factae sunt sedes eius . Aug. in Psal. 18. & ●9 . & 67. & 96. & 122. Esai . 57.15 . & 66.1 , 2. Coelum Ecclesia est . Tychon . in Apoc. 11.19 . & 12.1 . i Matth. 16.18 . Reason 2. k 1 Cor. 10.4 . l Psal. 18.31 . m Esai . 26 4. o Esai . 28.16 . Q●od Bellarm. blasphemè Papa tribuit in praefat . ad lib. de Pont. Rom. n 1 Cor. 3.11 . p Matth. 7.25 . q Luke 21. ●4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . quod Christus Deus . Ejus ipsius , cuius fuerunt negatores , persecutores , interfectores , vbique sunt testes . Aug. epist. 59 & in Psal. 39. & 56. & 58. & de temp 31. Nulla turpior seruitus grauiorque , quam seruitus Iudaeorum , quam quocunque ierint post se trahunt , & vbique Dominos offendunt suos . Bern. de consider . l. 1. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. quod Christus Deus . s Greg. Naz. in Iulian. orat . 2. Chrysost. contr . Iud. orat . 2. & quod Christus Deus , & in Matth. hom . 4. Ambr. ad Theodos. epist. 29. Theodoret. hist. eccles . l. 3. c. 20. Cassiod . hist. tripart . l 6. c. 43. & alij . t Ammian . Marcellin . hist. l. 23. u Greg. Naz. Chrysost. & Theodor. x Deut. 12.5 , 6 , 12 , 13 , 14. y Templum instaurare sumptibus cogitabat immodicis , negotiumque maturandum Alypio dederat . Cùm itaque rei idem fortiter instaret , iuuaretque prouinciae rector &c. Ammian . l. 23. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodor. l. 3. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. stelit . 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. contr . Iud. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Esai . 14.27 . Ibid. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodor. l. 3. c. 20. Vis magna ventorum repentè spirans , tempestatesque ac procellae subitò factae , quicquid congregatum fuerat , disperserunt . Cassiod . l. 6. c. 43. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. quod Christus Deus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Metuendi globi flammarum propè fundamenta crebris assultibus erumpentes , fecere locum exustis aliquoties operantibus inaccessum . Ammian . l. 23. d Ho●que modo elemento destinatius repellente cessauit inceptum . Ibid. Recapitulatiō . Points 4. Point 1. Point 2. Point 3. Point 4. Vses 4. Vse 1. of Point 1. e Dan. 5.5 . f Ibid. 24 , 25. * Suo sibi iumento arcessunt malum . Plaut . Amphitr . g Psal. 9.16 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apolinar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dolscius . i Psal. 9.15 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. dialog . 1. c. 24. l Ester 7.9 , 10. Prou. Ebr. Cippum occupauit ipse , quē fecit , faber . Drus. decur . 1. adag . 4. Et Lat. Gestat faber , quas fecit ipse , compedes . Auson . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theogn . m Ester 9.10 , 13 , 14. n Ester 3.6 . Application . o Verse 8. p The powder-plot &c. q Iudg. 5.31 . Vse 2. of Point 2. r Psal. 21.11 . s 1 Sam. 18.17 . t 2 Cor. 12.9 . u 2 King. 6.16 . 2 Chron. 32.7 . x Quocunque se verterit , ibi te videat . Sen. de benef . y Psal. 46.1 . z Job 5.23 . a Psal. 91.11 . b Dan. 10.12 , 13. c Psal. 34.7 . d Iudg. 5.30 . e Exod. 23.28 . Application . f Verse 8. g Quam benè te , ambitio , mersit , vanissima , ventus ? Et tumidos tumidae vos superastis aquae ? Quam benè totius raptores orbis auaros , Hausit inexhausti iusta v●rago maris ? Theod. Beza . h Psal. 27.2 . & 124.3 . i Psal. 124.6 . Vse 3. of Point 3. k 2 Thess. 2.3 . l Deus bona dat , vt boni simus . Nos vbi bona accepimus , mala cumulamus . Saluian . de prouid . l. 3. m Hosh. 4.7 . n Ideò deteriores sumus , quia meliores essè debemus . Saluian . Ibid. o Ingentia beneficia , ingentia flagitia , ingentia supplicia . Magdeburg . in prafat . ad Centur. 5. Vse 4. of Point 4. p Dan. 8.24 , 25. Apoc. 13.6 , 7. q Ier. 31.35 , 36 , 37. & 33.20 , 21 , 25 , 26. r Exod. 3.2 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Plut. sympos . l. 8. q. ●● t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sibyll . Mergitur interdum , sed non submergitur vnquam . Merses profundo ; pulchrior euenit . Luctere ; multa proruet integrum Cum laude victorem . Horat. Carm. 4.4 . u Duris vt ilex tonsa bipennibus per damna , per caedes ab ipso ducit opes animumque ferro . Ibid. x Sanguis Martyrum semen Ecclesiae . plures efficimur , quoties metimur à vobis . Semen est sanguis Christianorum . Tertull. apolog . Sparsus est sanguis iustus : & illo sanguine tamquam seminatione facta seges surrexit Ecclesiae . August . in Psal. 39. veritas per orbem terrae pullulauit faecundius , cùm in Martyrum sanguine sereretur . Idē Ciuit. l. 22. c. 7. y V●● est quae reparet , seque ipsa reseminet ales . Ouid. met . l. 15. Faecunda reparat sic morte iuuentam . Claudianus in Stilic . l. 2. De Palma quadam in Chora mirum accepimus , cum Phoenice aue , quae putatur ex huius palmae argumento nomen accepisse , emori , ac renas●i ex seipsa . Plin. hist. nat . l. 13. c. 4. Hinc error Tertulliani enatus , qui illud Psal. 92.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecè , de aue ( non arbore , Hebraicae linguae ignarus ) intellexit , quae se funerans renouat , natali fide decedens atque succedens iterum . Lib. de resurr . Si tamen vt creditur de sua morte renascitur . Aug. de orig . anim . l. 4. c. 20. Vide & Clement . Apost . constit . l. 5. c. 7. Plin. hist. nat . l. 10. c. 2. Oppian . de ancup . Orum in hieroglyph . Claudian . & Lactant. nom carm . de Phoenice &c. b Non hydra secto corpore firmior vinci dolentem creuit in Herculem succisa serpens caede se reparans sua . Sen. Med. 4.1 . c Exod. 1.12 . Sic foenum graecum qu● peius tractatur , prouenit melius . Plin. hist. l. 18. c. 16. d Cant. 2.14 . & 6.9 . Matth. 10.16 . e Vt fugit accipitrem penna trepidante columba , Vt solet accipiter trepidas vrgere columbas . Ouid. Met. l. 1. f Quantum vult consumat edacitas vulturum , tamen maior est numerus columbarum . Optat. contr . Parmen . l. 2. g Ier. 50.6 . Esai . 56.9 . 1 Sam. 17.34 . Ezek. 34.5 . In praedam lupis ferisque r●liquis exp●siti sunt cum primis ouium greges . Spin. de prouid . h Psal. 44.11 , 22. Ier. 12.3 . Ouium homini cibꝰ frequentissimus , vt nullus fere alius in lauienam veniat . Spin. ibid. i Saeuissima inter eos pestis gr●ssatur . Ibid. k Illa cateruatim dat stragem . African . in Geopon . l Vnicum duntaxat quotannis parit . Spin. m Nullum animal frequentius in agris accurrit . Idem . * Oues olim mite pecus , nunc tam indomitum & edax , vt homines deuorent , oppida diruant . Th. Morus Vtop . l. 1. n Psal. 23.1 , 2. & 74.1 . & 77.20 . & 79.13 . & 80.1 . & 95.7 . & 100.3 . Esai . 40.11 . & 63.11 . Ier. 23.1 , 3. & 31.10 . & 49.20 . & 50.6 . Question . Ezek. 34.22 , 23 , 31. & 36.37 , 38. & 37.24 , 26. Answer . Mica 2.12 . & 7.14 . Zach. 9.16 . & 10.3 . & 11.7 , 11. & 1● . 7 . Matth. 10.16 . & 9.36 . & 26.31 . & 25.32 , 33. Iohn 10.2 , 3 , 4 , 7 , 8 , 11 , 12 , 15 , 16 , 26 , 27 , 28. o Psal. 119.57 , 94. Ier. 2.3 . p 1 Cor. 10 . 1-12 . q Psal. 132.14 . r Verse 8. s Psal. 89.23 . Esai . 41.11 , 12. t Luk. 19.44 . & 21.24 . u Matth. 23.38 . x 1 Thess. 2.16 . a Deus nisi deserentem se non deserit , priusquam deseratur neminem deserit . Aug. ad imposs . sibi art . 7. Recessurum non deserit antequam deserat . Ibid. 14. Non enim nos deserit fons , si nos fontem nō deseramus . Idem in Ioan. 32. b 1 King. 11.7 , 9. c 2 Chron. 32.25 . d Esai . 39.6 , 7. 2 Chron. 32.26 . e Esai . 1.21 . Ier. 3.2 . & 9.2 . f Facta est vrbs tota lupanar . Iuuen. sat . 1. Vnus gurges omnium gula : vnū pene lupanar est omnium vita . Saluian . de prou . l. 7. g Ier. 7.29 . & 12.7 . h Ier. 3.8 . i Ezek. 13.36 , 45 , 47. k Hoshea 10.1 . l Deut. 32 32. m Esai . 5.2 . n Deut. 32.33 . o Esai . 5.5 . Psal. 80.12 . p Esai . 5.6 . Ier. 12.11 . q Ier. 9.11 , 12. r Matth. 3.10 . & 7.19 Luk. 13.7 . s Ezek. 15.4 , 6. t Numb . 11.5 . & 14.3 , 4. u Deut. 28.68 . x Leuit. 1.24 , 25. Deut. 18.12 . y Leuit. 18.28 . z Ezek. 5.6 . & 16.47 , 48. a Ezek. 7.24 . b Ezek. 16.51 , 52. c Ezek. 7.21 . d Ier. 25.28 , 29. Rom. 11. ●● , 21. e Deut. 32.9 . Exod. 19.5 , 6. f Deut. 26.17 , 18. Ier. 7.23 . & 31.33 . g Semen sanctum statumen terra . Esai . 6.13 . h 1 Sam. 1● . 24 , 25. 
A01528	----	Christian constancy crovvned by Christ A funerall sermon on Apocalyps 2.10. preached at the buriall of M. VVilliam Winter, citizen of London; together with the testimonie then giuen vnto him. By Thomas Gataker, B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1624 Approx. 93 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01528 STC 11653 ESTC S102884 99838646 99838646 3032 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01528) Transcribed from: (Early English Books Online ; image set 3032) Images scanned from microfilm: (Early English books, 1475-1640 ; 1099:07) Christian constancy crovvned by Christ A funerall sermon on Apocalyps 2.10. preached at the buriall of M. VVilliam Winter, citizen of London; together with the testimonie then giuen vnto him. By Thomas Gataker, B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. Sibbes, Richard, 1577-1635. [8], 31, [1] p. Printed by Iohn Hauiland for William Bladen, and are to be sold at the signe of the Bible, at the great north doore of Pauls, London : 1624. Editor's dedication signed: R. Sibbs. The first leaf is blank. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Winter, William, -- citizen of London. Sermons, English -- 17th century. Funeral sermons. 2003-08 TCP Assigned for keying and markup 2003-09 SPi Global Keyed and coded from ProQuest page images 2003-10 Olivia Bottum Sampled and proofread 2003-10 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion CHRISTIAN CONSTANCY CROWNED BY CHRIST . A Funerall Sermon on APOCALYPS 2.10 . Preached at the buriall of M. WILLIAM WINTER , Citizen of LONDON ; Together with the Testimonie then giuen vnto Him : By THOMAS GATAKER , B. of D. and Pastor of ROTHERHITH . LONDON , Printed by IOHN HAVILAND for WILLIAM BLADEN , and are to be sold at the signe of the Bible , at the great North doore of Pauls . 1624. TO THE RIGHT WORSHIPFVLL Mr. ROBERT OFFLY MASTER of the company of Habberdashers , and the right Worshipfull Sir IOHN GARRET Knight , Mr. Alderman HAMMERSLY , Mr. Alderman WHITMORE , Mr. Alderman RANTON , and other worthy fathers and brethren of the said Company , all prosperitie in this world , and happinesse in the world to come . Right Worshipfull , ALbeit the expressions of a gracious heart by liuely voice breed deeper impressions , ( God attending his own ordinance of preaching with a more speciall blessising ) yet writing hath in this respect a prerogatiue , that holy truths thus conueyed to the world spread further , and continue longer . Those therefore deserue well of the Church that this way impart those things to publike and future vse , by which God wrought on the hearts of the hearers for the present . In which respect this funerall Sermon preached out of loue and honour of the graces of God in a poore , yet well esteemed Christian ( Master WINTER ) may gaine acceptan●● , as being not onely for matter sound , for handling cleere , but for the times seasonable . For what more necessarie in these times , wherein many are ashamed of the downeright profession of that religion by which they hope to be saued , than to presse constant faithfulnesse in known truths , vnto which all promises are intailed ? Particular points haue beene much and long vrged amongst vs , it is very needfull that constant clea●ing to all those blessed truths likewise be inforced . And from what stronger incouragement can this be , than from a crown of life here promised to the crowne of all graces , Perseuerance ? Since the fall , one dangerous disease of the soule , is vnsetlednesse in good purposes , especially when either discouragements or alluremēts are offered . But what wil not a soule break thorow , that hath in the eie of it a crowne held out to all that hold out to the end ▪ by him who hath both obtained it for vs , and keepeth it for vs , and vs for it ? There is a mutuall passage of trust between God and vs ( for thus graciously he condescendeth to vs. ) We trust him with the saluation of our soules , he trusteth vs with his truth , which if by grace we be inabled to keepe , it will keepe vs ▪ and raise vp our hearts to an expectation of all good frō our faithfull and good God , euen at that time when our soules gaspe for comfort , at the houre of death . And at the day of iudgement the sentence will passe , not according to greatnesse of parts and place , but according to faithfulnesse , Well done , not learned , wise , rich , but faithfull seruant , &c. This Sermon intreating of things thus vsefull , is presented by me , as intreated by the widow of the late deceased ( Master WINTER ) and some others whom I respect , and to you as chiefe of that Company whereof he was a poore member : and this by willing consent of the author , my reuerend & ancient friend of whom I am not willing to take this occasion to speake : his long , faithfull , learned labours in the Church haue made him sufficiently knowne . He gaue her full power of the copy for her vse . Which in her behalfe , and at her desire , I offer vnto your worships as a testimony of her respect , as likewise if there be a blessing in your hands in the behalfe of the Orphans of such as haue beene of your Company , I was not vnwilling to take this aduantage of presenting her estate to your mercifull considerations , considering she traineth vp a sonne at the Vniuersitie for the future seruice of the Church . It is a speciall blessing of God where he hath giuen power and a willing mind to do good , to offer likewise the opportunity of fit obiects that bounty be not misplaced ; which here vndoubtedly you shall haue , and the blessing of the fatherlesse and widow shall come vpon you . The Lord leade you on in a course of faithfulnes to which we are here encouraged , that in the end you may receiue the crowne of life which is here promised . Graies Inne , Ian. 2. 1623. Yours in all Christian seruice , R. Sibbs . CHRISTIAN CONSTANCIE crowned by CHRIST . APOCALYPS 2.10 . Be thou faithfull vnto death , and I will giue thee a crowne of life . IT shall be needlesse to make stay vpon any curious Analysis , either of this whole Chapter in generall , or in particular of that Epistle , whereof my Text is a parcell . It containeth an entire Sentence of it selfe , and may well therefore be handled by it selfe . They are the words of our Sauiour to the Angell or a Pastor of the Church b of Smyrna : and they diuide themselues into two parts , a precept . a promise . The precept is in those words , Be thou faithfull vnto death : The promise in those , And I will giue thee a crowne of life . There is the worke in the one ; the reward or wages in the other . In the precept we may obserue , 1. The dutie required , fidelitie or faithfulnesse : Be thou faithfull : and 2. The stint , or extent of it ; Vnto death . In the promise likewise we may consider , 1. The giuer ; Christ : I will giue thee . 2. The gift ; a Crowne ; and that of life . For the first branch , the dutie required or enioyned ; Be faithfull . The word faithfull , is ambiguous , and may be taken two waies ; and in a twofold sense is it giuen to the godly . For as the word c Faith is taken sometime for credulitie , and sometime for fidelitie ; sometime for trust , and sometime for trustinesse ; sometime for confidence in another , and sometime for faithfulnesse to another : In the former sense it is taken in those phraeses so vsuall ; d Faith in Christ , and e Faith in his Name : In the latter sense it is taken in those words of our Sauiour , f You neglect iudgement , mercy , and faith , or fidelitie ; and in those of the Apostle , g Let seruants shew all faith ( that is , faithfulnesse ) to their Masters . So Gods Saints and seruants are termed h faithfull in a twofold respect : sometime in regard of their faith ; that is , their beliefe and confidence in Christ : i Be not faithlesse , but faithfull ; saith our Sauiour to Thomas : And , k What part hath the faithfull with the Infidell ? saith the Apostle ; that is , the beleeuer with the vnbeleeuing . Sometime in regard of their fidelitie and faithfulnesse vnto Christ : l Who is a wise and a faithfull seruant ? saith our Sauiour . And , m I haue receiued mercie of God , to be faithfull ; ●aith the Apostle : which of the former n some mis-expound . In this latter sense ( as I take it ) is the word here to be taken . For so is Antipas o a little after termed p Christs faithfull Martyr : and what is here said of being faithfull to death , is in the next Epistle called , q the keeping of his workes to the end . So that the Point then of Instruction that wee obserue hence , is this ; that Fidelitie or faithfulnesse is required of all Christians . Faith in Christ must be seconded with faithfulnesse vnto Christ. As we must haue Faith in him , so we must keepe Faith to him . For r those that are with him , are s elect , called , and faithfull . And as some in this Booke are commended in this kinde for their t patience and faith : so some are said elsewhere , to be condemned , for breaking their faith , to wit , formerly plighted vnto him . Now that we may the better conceiue , and see the necessitie hereof : 1. Consider we what tearmes of relation there are betweene Christ and vs. Fidelitie and loyaltie is in more speciall manner required u in the Wife toward the Husband ; and in x the Seruant and Subiect toward his Master , his leige Lord , and his Soueraigne . But y Christ is our Husband , our Head , and euery Christian soule is his Spouse : z I haue espoused thee vnto me , saith he , in mercie and in fidelitie . Hee is a our Lord and b Master : c You call me Lord and Master ; saith he , and you say well ; for so I am . We ought therefore to beare all loialtie ▪ to shew d all fidelitie and faithfulnesse vnto him . I might adde , that as Christ is Gods , so e wee are Christs . f You are Christs , saith the Apostle , and Christ is Gods. As Christ therefore is to God , so should we be to Christ. But * Christ was faithfull in all things to God his Father : and g faithfull therefore should we bee likewise in all things to him . Hee was faithfull to God for vs : and so should we also be for him . 2. The faith that must saue vs , must be h faith vnfained . But faith seuered from fidelity , is no faith , but a meere fancie . i Faith without faithfulnesse is a false , a counterfeit faith ; like k Copper coine that hath the lustre , but not the worth of good Gold. It is l a faithlesse faith , saith Bernard ; and a trust without truth , ( * You trust in a lie ; saith Ieremie ; ) whereby men expect that God should keepe couenants with them , when they haue no care to keepe the like with him . Rabsakehs Argument against Ezekiah had beene good , if his words of Ezekiah had beene true . Little cause could Ezekiah haue m to trust in God , had he taken downe his high places , and demolished his altars . 3. When we surcease to keepe faith with God , we free him from performance of his promises to vs. For howsoeuer it be true indeed that the Apostle saith , n Though we bee vnfaithfull , or , though o we distrust , rather ; yet doth God abide faithfull ; nor can he deny himselfe . p Mans distrust or incredulitie cannot annull his fidelitie . And it is a deuillish position that the Romanists hold , and such as cutteth asunder the very si●ewes of humane societie : that q Faith is not to bee held with Heretikes . For euen r with the vnfaithfull is faith to bee held . Howsoeuer , I say , we may not s play the Creetes with Cretians ; that is , lie and dissemble , because others so doe : nor in regard of any mans wickednesse or vngodlinesse otherwise , hold our selues discharged of such t bonds and couenants as we stand obliged in vnto him . Yet where agreements betweene parties are founded and grounded on conditions or couenants ( for I stand not now on the precise distinction of Law-tearmes ) to be mutually and enterchangeably performed on either side , u he that in such case breaketh first , doth thereby free the other partie . Nor is it any vnfaithfulnesse therefore in God , ( whose promises of life and saluation are so conditionall ) to denie to make his promises good vnto those , that haue no care to keepe touch with him . x They kept not couenant with mee , and I regarded not them : saith the Lord. 4. As there is nothing among men generally more odious , than falshood in friendship ; infidelitie in those that wee are in league and amitie withall : y Thy confederates , saith the Prophet , haue dealt treacherously with thee . And , x It was not a profest enemy , saith Dauid , that did me this wrong : for then could I well haue brooked it : but it was thou , my guide , my companion , my sworne brother ; as we say . So there is nothing that God taketh to heart more , or can worse endure , than y disloialtie and breach of couenants in those that bee in league with him . z Those , saith hee , that haue violated the couenant which they solemnly made with me , when they a cut the calfe in twaine , and passed betweene the two sides of it ; I proscribe them to the famine , the sword , and the plague ; and their carkases shall lie rotting aboue ground vnburied . b Better not to make couenant with God at all , than to make , and not keepe . From hence then may wee learne how to trie and examine the sinceritie , and the soundnesse of our Faith. c Trie your selues , saith the Apostle , whether you be in the Faith : whether you bee sound or d vnsound . ( The word would not be translated reprobates , as we commonly vse that tearme . ) Here is a Touchstone to trie it by . If our Faith and Confidence in Christ be accompanied with fidelitie and faithfulnesse vnto Christ : if we be carefull as well to obserue what hee requireth of vs , as to expect what he promiseth . It is e the Nature of Faith , saith Chrysostome , to single out God ; to make him as Thomas speaketh , f My Lord , and my God : and as to single out God himselfe , so to apply his promises in particular to the faithfull partie : g Who hath loued me , saith the Apostle , and giuen himselfe for me . But wee must know withall , that true Faith is carefull as well to apply Gods * precepts , as his “ promises . h When thou saist , Seeke my face ; my soule answereth thee againe , Thy Face , Lord , will I seeke . Yea , to that end saith Chrysostome , doth the Apostle make that particular application of Gods grace and goodnesse to himselfe , * to imply thereby his owne particular engagement to God for it . And it is no true Faith that regardeth not the one as well as the other . Hence it is , that it is said of some , that g they became obedient to the faith : and of the Romanes , that h they had from the very heart obeyed the forme of Doctrine deliuered vnto them : or ( if you will ) i that they were bound vnto . Who are cōmended also more than once for their k obedience of faith , or their faithfull obedience . Which faithfull obedience is a sure note of sound faith ; nor can it be true faith where such obedience is wanting . Then may wee know our Faith to be sound and sincere , when our faith in Christ breedeth and produceth in vs a faithfulnesse vnto Christ , a carefulnesse to please him , l a willingnesse to obey him , to be guided and ruled by him . But alas , how many will bee found , to haue no true faith , who yet make profession of Faith , if they be brought to this Touchstone , if they come to this triall . Euery one is ready to say with him in the Gospell , m I beleeue , Lord. But , n All men , saith the Apostle , haue not faith . No : all haue not Faith , that make profession of Faith. How appeareth that , may some say ? Surely , because as the same Apostle saith else-where , o All obey not the Gospell : p all obserue not the rules of it . For how many professe the faith of Christ , that yet are wholly q estranged from the life of Christ ? How many thousands ( millions , I might say ) bee there , that hauing giuen vp their names vnto Christ , and made solemne vowes and couenants in Baptisme with him , neuer so much as once thinke on ( much lesse haue any care of performing or making good ) those solemne vowes and promises that then they made , the bonds they entred into in their Baptisme ? And how are they Christians that keepe no faith with Christ ? And yet will such be counted Christians as well as the best : and are readie enough to vaunt of , and presume on their Christendome , as if r in regard thereof they were sure to doe well . But , to omit that this their confidence , is like that before touched vpon of the Iewes , which s the Prophet telleth them , should neuer stand them in stead : I would gladly know of some such , what it is that maketh him a Christian. My faith , peraduenture thou wilt say , in Christ. Yea , but that Faith , as hath beene shewed , that is not accompanied with faithfulnesse , is no true , it is but a false and a counterfeit faith : Nor can a false and a counterfeit faith make ( at the best , and the most ) but a counterfeit Christian ; t a Christian in Name , but not in deed . If therefore we desire u to be counted what we are called , let vs approue the sinceritie of our faith in Christ by our fidelitie and faithfulnesse vnto Christ. If we desire to haue benefit by our faith in him , let vs be carefull to keepe our faith with him . If we looke that he should keepe couenants with vs , let vs be sure that we keepe couenant with him . x All the waies of God are mercy and truth , saith the Psalmist , but to whom ? to those that keepe his Couenant and his Testimonies . And , y The mercy of God is for euer and euer , vpon those that keepe Couenants with him , and that thinke vpon his Commandements to doe them . But it is an vnequall thing for vs , to expect that he should keepe couenants with vs , when we haue no care to keepe the like with him . An vnreasonable thing were it for z a Wife to require meanes of maintenance from her Husband , when she liueth disloially , and keepeth with another man : or for a Seruant to expect the Wages couenanted from his Master , when he keepeth no couenants at all with his Master , when he refuseth to doe his worke . Nor haue they any reason to expect Life from Christ , when they die , that haue no care to keepe Faith with Christ , while they liue . But how long must this faithfulnesse of ours be continued ? * Not for a day or two ; as some formally would seeme to obserue it , when they repaire to Gods board once a yeere ; no , nor for a yeere or two onely ; but , as in the mutuall plighting of Faith in Wedlocke it is wont to be said , a till death vs doe part ; so long as life lasteth , vnto death , * to the last gaspe : as it is afterward expounded , b vntill I come ; c vnto the end . Christian fidelitie must continue to the last . So Dauid , d I haue applied mine heart to fulfill thy statutes alwaies , euen to the end . And , e His house we are , if we hold fast the confidence , and the reioycing of hope to the end : and , f we are partakers of him , ( or , g fellow-heires with him ) if we keepe firme h the confidence begun in vs to the end . And looke what is there said of our confidence in , the same is required in our faithfulnesse vnto Christ , in i the keeping of his workes ; that must also be to the end . For euen one branch it is also of * our Faith vnto Christ , to hold fast our faith in Christ , and the profession of it , against all oppositions , and all opposites whatsoeuer . Now as the necessitie before of this fidelitie , so the necessitie of such constancie and continuance may appeare ; if we shall consider , that 1. k Not to perseuere is a curtailed sacrifice ; a maimed seruice , and such as God therefore will not accept of . l No maimed beast might be presented for sacrifice . That that was offered to God must haue both m horne and hoofe : yet it must not want so much as the taile : for n the taile-peece by name is in the sacred Rituals disposed of . It being thereby intimated , say o some of the Ancients , that no holy course of life is accepted , if it be not concluded and closed vp with a good end . 2. p Inconstancie and instabilitie is an Argument of vnsoundnesse and insinceritie . q A friend , saith Salomon , loueth for euer . And , r Hee was neuer a true Friend , saith the Heathen man , that euer ceaseth to be a Friend . In like manner , those that be true-hearted to God , will keepe constantly with him . s Nor were they euer sincere and vpright with him , that euer leaue and giue ouer their loialtie vnto him . 3. * Christ perseuered for vs ▪ and therefore ought we to perseuere for him . Such a Friend was he to vs , as Salomon describeth . t Whom he once loued , saith the Euangelist , he loued them to the last . Hee was not u the Beginner onely , but the Finisher of our saluation . He held out to the last gaspe , till x all were consummated , till all were done that was to be done for the full effecting and the finishing of it . 4. It is a Rule in the Ciuill Law , that a it is as nothing that holdeth not . Yea that , b Nothing is held done , because all that is done is as good as nothing , as not done , as long as ought remaineth to bee done . * A will vnfinished is no will : a deed , vnlesse it bee signed , sealed , and deliuered , is no deed . In a Lease made vpon condition of diuers Acts , either successiuely to be done , or yeerely to be reiterated , if all but one be done , and that onely omitted , or all be obserued for many yeeres together , but default then be once made , c that one faile , or once failing , is enough to make all the rest of no effect , and to cause a forfeiture of the whole . 5. * The former part of our life yeeldeth vnto the latter : and d the latter part of our life carrieth it away from the former . e If the wicked man , saith God , returne from his wicked courses , all his former iniquities shall be forgotten , and shall be mentioned no more . And on the other side , f If the righteous man , saith hee , giue ouer his good courses ; all the righteous deeds that hee hath done shall doe him no good ; but for the euill that then hee doth , shall he die . 6 g The end of each thing is all in all . h Marke the end of the iust man. And , i I saw the end of these men . It is that that maketh or marreth all . * Euerie thing , we say , is well , that endeth well . And indeed , k the maine end and aime of our whole life , should be this , to make a good end of our life ; to put a good conclusion to it , l that we may be found then holy and vnblameable in peace . 7. m It is perseuerance alone that carrieth away the Crowne . Vnlesse we be faithfull to death , there is * no Crowne of life for vs. n Christianitie is compared to a race . o In a race , saith the Apostle , all that runne , win not . Those onely get the Garland that get first to the Goale . But in this spirituall Race , saith Chrysostome , p not he that commeth first , but each one that holdeth out to the last , is crowned . q He that perseuereth to the end , shall be saued . r He that doth not , loseth all that hee hath done . s Comming but a foot short , may make a man misse the prize , and lose the wager he ran for . As t in iournying also , a man doth but lose all his labour , if he get not to his iournies end . 8. * God himselfe is eternall , from whom wee expect our reward : and the reward that we looke for , is it selfe also euerlasting . But what hath leuitie and inconstancie , saith Augustine , to doe with eternitie ? u Our fidelitie must therefore hold out to the last , if we desire to haue an euerlasting reward . Yea most equall it is , that we continue to the end , if we looke to enioy that x ioy and blisse in the end , that shall be without end . And , is it so then , that without such perseuerance nothing in this kinde is auaileable ? How miserable then and deplorable is the stare of those that with Ephesus , a forsake their first loue ; that with the Galatians , b run well a while , but then c giue ouer ; that d begin in the spirit , and end in the flesh ; that e put their hand to Gods plough ▪ and then looke backe againe , as f Lots Wife did toward Sodome ; that with Demas , g follow Paul a while ; but then h leaue him againe to embrace the world ; that i hauing escaped the defilements of the flesh , and the world , by the acknowledgement of our Lord and Sauiour Iesus Christ , doe afterward turne away from the holy Commandement , and returne k like Dogges to their vomit , to their former filth , and l like swine after washing to the wallowing againe in the mire ? They are not onely in as bad ca●e as before , ( and yet were m that bad enough ) but in worse case now than euer . n Their latter estate , saith St Peter , is worse than their first was . And let it admonish vs therefore o to hold fast what we haue ; p to cleaue vnto God with full purpose of heart ; and q vse all diligence , to keepe firme our assurance of hope to the end . For as it were better for vs neuer to haue entred into Couenant with God , than to make Couenants with him , and not to keepe them : So * it had beene better for vs neuer to haue made shew of obseruing them , if at any time after we cease and giue ouer the obseruation of them againe . And therefore r seeing that wee know these things , saith S. Peter ; since that we see and haue heard what s the danger of it is , let vs take heed lest we be drawne away by the error of the wicked ; and so fall from our stedfastnesse and our faithfulnesse to our Lord Christ Iesus . And because , as Gregorie saith , t it is to little purpose for vs , to be informed how dangerous it is , if wee be not taught how to preuent the danger : It shall not be amisse to adde some few Rules for the furthering of vs vnto perseuerance in those religious courses that either we are to enter , or are in some measure entred into already . Wouldst thou therefore continue faithfull to Christ thy Master , and hold out in thy Christian course to the end ? 1. Enter with resolution . a Cast vp thine accounts before hand . b Fore-cast the worst , and prepare for it . c Vnlesse a man , saith our Sauiour , leaue ( d in resolution at least ) all that euer hee hath , e father and mother , and wife , and children , and land , and liuing , and his owne life too ; he can be none of my Disciple . The want of this is that , that maketh many a one turne head and set saile backe againe , so soone as they see stormes towards , and opposition begin to be made : they neuer were minded to goe further , than they found the way cleare before them . It fareth with them as with those that goe to sea vpon pleasure , “ who no sooner see a blacke cloud rise , or finde the sea begin to worke , especially * if they begin to grow Sea-sick with it , but they are crying by and by to make backe with all haste to the shoare ; whereas the Merchant or Sea-man † that is bound for his Port , will not be driuen backe with a storme or two , ( hee looked before for it ) with a little foule weather , or a little sea-sicknesse , but goeth on through faire and foule , till hee hath made his voiage , till he haue gotten to his Port. 2. Labour for sinceritie . Endeuour to bee that inwardly , that thou makest profession of outwardly . Else there is no hope of continuance . For f nothing that is counterfeit , will last long . Counterfeit pearles may make a faire shew for some time ; but their lustre will not last . And this is one maine cause of the Apostasie of many , they were neuer but g hollow-hearted ; they were neuer sound at the heart . h The seed on the stonie ground , therefore withereth away when the heat of the yeere commeth , because it had no root . And therefore i many shall fall away , when k the dangerous daies come , that had made a goodly shew of profession before ; because they had ( when they were at the very best ) l an outward shew and semblance of godlinesse onely , but inward power of it . Yea , that is one cause why many that haue seemed very forward men in times of peace , haue in times of persecution fallen cleane away , when some others that made no such great shew before , haue stucke close to it . There was an outward blase onely in the one , that was therefore by and by blowen out : there was an inward sparke in the other , that being blowne vp by the bellowes and blast of opposition , hath broken forth , and blased out to the wonderment of those , that little looked for such things from such , as had made no greater flourish before . 3. Be carefull to keepe a good Conscience . Holding the mysterie of faith in a good conscience ; saith the Apostle ; which some casting away , haue made shipwracke of Faith. Hee compareth Conscience to a Ship or a Barke ; and Faith to Treasure therein imbarqued ; which must needs therefore miscarrie , if the Ship or Barke be castaway . And in this Barke , Sinnes against Conscience make foule breaches , which if they be not speedily repaired , ( and that is not easily done neither ) may soone vndoe all . Better it is to preuent them , than to hazzard the making of them good againe . The rather , because when they are growne frequent once , they bring a kinde of retchlesnesse with them . It is with our Conscience , as it is with our apparell . While it is fresh and faire , new , or new washt , we are very charie what wee leane against , where we sit , or what we touch with it ; but when it is once soiled or sullied , we haue no such regard of it , we little passe what we doe with it , wee care not now where we cast it . 4. Slight no sinne ; make light of no euill course . For to omit that t no sinne is light or little in it selfe . Some may seeme u motes , and bee so tearmed in comparison of some other . But there is none but may well be deemed a beame , being considered in it selfe . As the earth , though but x a center or a point to the heauens , yet is an huge bodie of it selfe , y by no art or skill of man exactly measurable . And againe , that in euery sinne , great or lesse , there is ranke poison ; there are a no sinnes that are in themselues not mortall , as the Popish sort imagine : b a deadly sting there is in euery sinne ; which c may not therefore be dallied with . Not to stand , I say , vpon these things ; euen those little sinnes , as wee reckon them , if wee giue way to them , will make way soone for greater . The Deuill vseth them ( it is the comparison of d an ancient Writer ) as Theeues , some little Boy that they put in at a window ; who though hee can doe no great matter of hurt himselfe , yet when he is once in , can open , the doores and let them in , that may both rob the house and kill all that are in it . Or e as Hunt 〈◊〉 doe their little Beagles , which they ply the D●ere withall till he be heated and blowen , and then clap they on their great Buck-hounds that may pull him downe and plucke out his throat . And indeed , in these smaller matters decay of grace first discouereth it selfe , as f the decay of a tree , appeareth first in the washie boughes or the twigs , and so by little and little goeth on further into the bigger armes , and at length pierceth into the maine bodie . And as we say , that a mans truth and honestie may be seene as well in a small matter , as in a greater : So g euen in these trifling things also , as they are commonly esteemed , as well as in weightier , may a mans vnfaithfulnesse be discouered . He hath hardly a faithfull heart vnto Christ , that counteth any thing a trifle that may tend to his dishonour ; as h all sinne , in a Christian man especially , more or lesse doth . 5. Be iealous of thine owne weaknesse ▪ trust not too much to thine owne strength . i It was Peters ouer-sight , and we know how k fouly he fell . And his example is left vpon record l to make vs the more warie . For this is the ruine of not a few ; * that they presume too much of their owne might , and so are bold to offer themselues vnto those prouocations and temptations , that proue many times their vtter ruine . They are m like sicke folkes , who when they haue had a good day or two , think that they are perfectly well againe , and make bold to cast off their sicke kerchiefe , or put on thinner apparell , or venture out into the fresh aire , and by such meanes fall into relapses , which they hardly , or neuer ( it may be ) recouer againe . 6. Shun euill occasions . n He shunneth not sinne as he should , who is not carefull to eschew the occasions of sinne , as well as the sinne it selfe . By carelesnesse in this kinde many fall into relapses . Which St Peter also intimateth , when he saith of some that o hauing escaped the defilements of the world , by the acknowledgement of Christ , that is , by the profession of Christianitie ; by being p entangled , they come to be the second time ouercome . As Dauid saith of himselfe , q In the way that I walke , haue they hid their snare for me . Satan hath his r snares and his ginnes set in all our waies for vs , in our meat , our drinke , our apparell , our recreation , our lawfull delights , our trading , our trafficke , our buying and selling , &c. In regard whereof , as those that s walke among snares , we had need t tread warily , and u walke wisely , and circumspectly , and x make straight steps to our feet . Remembring that Satan preuaileth more against those that make any conscience of their courses , by the vnlawfull , immoderate , or inordinate vsage of things in themselues lawfull , than by the practise of things meerely euill and vnlawfull in themselues . And that it is safer , and easier by much ordinarily , y to passe by the snare , than z to winde out when we are once wrought in . You know what was Eues ouerthrow . Satan suggested vnto her , that though shee were forbidden to eat of it , yet it was not vnlawfull to looke on it . And so by a gazing on it , she came to haue a liking to it , and from taking liking to it , fell to a longing after it , she had b tasted it in her heart , ere it came into her hand , and so at length by eating of it , c she tooke in that that proued the bane both of her and hers . In regard whereof , the Prophet promiseth eternall happinesse with God to that man alone , d who not onely e speaketh truly and walketh vprightly , but f shaketh his hands also from taking of gifts , and g stoppeth his eare from hearing of bloud , and h shutteth his eies from seeing of euill : shunneth those things as well that may bee occasions of euill , as the euill , whereof they may be occasions , it selfe . 7. i Bee frequent in praier vnto God for support . k Watch and pray , saith our Sauiour , that you may not enter into temptation . Watch & pray ; because l all our watching will be of no force or efficacie at all without praier . For m from God it is , that strength must bee had to stand stedfast and firme : n it is his power that must support vs. o We are vpheld by the power of God through Faith , saith the Apostle . It is the p power of God then that must enable vs to perseuer : and it is q praier that must procure this power . This holy exercise therefore we must be diligent in , if we desire thus to hold out ; praying , as Dauid doth in the Psalme ; r Lord , teach mee thy waies , that I may walke in thy pathes : O knit mine heart vnto thee , that I may feare thy Name . As on the other side wee may obserue , that when men grow negligent herein , a generall decay of grace vsually ensueth . s They are all gone aside , &c. saith the Psalmist : While they call not vpon God. And how can we hope to haue strength thus to stand , if we be not carefull to seeke it , where it is only to be had ? 8. Keepe the feare of God fresh in thy soule . t Knit mine heart vnto thee , that I may feare thee , saith the Psalmist . The feare of God , if it be fresh in vs , will make vs keepe home with him , u cleaue and cling close to him , bee afraid to stirre but an inch ( as we say ) from him , x be carefull to vse all meanes of retaining his fauour , of approuing our selues and all our courses vnto him , and y of eschewing whatsoeuer may either offend him , or sauour of any disloialtie and vnfaithfulnesse in vs towards him . z God , saith Augustine , that hath wrought on vs to bring vs home to him , must also worke in vs , that we depart not againe from him . But this he doth by meanes ; which hee pointeth at , when he saith by the Prophet , a I will put into their hearts such feare of me , that they shall neuer depart againe away from me . b Faith breedeth feare , and feare breedeth care ; and carefulnesse causeth perseuerance . The Deuill could neuer preuaile with our first Parent to withdraw her from God , till he had c wrought this Feare out of her . Nor had he euer beene able so to preuaile with her , had she beene carefull to keepe this Feare fresh in her soule . 9. Take heed of standing still . Thinke not with thy selfe , that hauing runne thus long , thou maist now stand still a while ; or hauing gotten thus far , thou maist now sit downe and breathe thee . d Take heed , saith St Peter , l●st you bee drawne aside , and fall from your stedfastnesse . And if you aske him , what you must doe to preuent it : e But grow , saith he , in grace . f If we be not growing , we are decaying : if we be not making on , wee are going amaine back . As g in rowing vp a Riuer , that runneth with a strong current , if the Oares doe but stay , the Boat falleth backward . There is no staying of our hands : h There is no standing at a stay . i Betweene mending and pairing there is no medium , saith Bernard . * That we haue will be gone , vnlesse we striue to get more . 10. k Walke in humilitie . When we haue done all this , take heed of pride : ( Remember l Vzziah ; remēber m Ezekiah : ) It is a deadly poison that spoileth and killeth all where it commeth ; so dangerous , that n of another poison is a counter-poison confected , to preserue St Paul from it . And o we are neuer more in danger of it than when we haue done most , and made greatest progresse in the profession and practise of pietie . For it is as p the spleene in the bodie , that groweth most when the other parts waste ; q it groweth fastest oft , when other euils decay , and out of the decay of them , sucketh matter to feed & foster it selfe with . This therefore must be carefully eschewed and auoided . When wee haue done well , wee must take heed , how in that regard we begin to think highly of our selues . r If we doe so , all is gone , s we are vndone . Be affected rather as Paul was . After hee had gone so farre , done so much : t I make account , that I come not short , saith he , of the very chiefe Apostles . Yea , u I haue laboured more than them all . For , x from Ierusalem round about , euen vnto Illyricum , ( that is , from Syria to Sclauonie ) haue I plentifully preached the Gospell : Yet , a I forget , saith he , what is past . I regard no more what I haue done , than as if yet I had done nothing , or had cleane forgotten what I did . And b I put on forward to what is before ; pressing on toward the high calling of God in Christ Iesus . He did as men in a race that c looke not backe to see how many they haue out-stript , or how farre they haue gotten , but haue their eies fixed on those that haue got ground of them , and on the ground before them , that they are to measure , ere they can come to the marke . Let vs d not consider so much how far we haue gone , and how many others come short of vs , but e how farre we are to goe , and how farre wee come farre short of that Christian perfection , that we should all striue and contend to attaine vnto . And as our Sauiour aduiseth vs , f When we haue done all that we can , let vs say , that we are but vnprofitable seruants ; we haue done no more , nay g farre lesse , than we ought to doe , than was our dutie to haue done . 11. Consider we the short stint of time , that this laborious course is required of vs ; it is but till death . And since that our h life here is not long ; ( it is but a point , saith the Heathen man , or lesse than so , that we liue here ) that emploiment cannot be long that must end with it . For what can be long in that , that is not long it selfe ? It is but till death onely that our Sauiour Christ requireth this of vs. It is a note of stint , as well as of extent , here . Not that our fidelitie & loialtie vnto Christ shall not last longer ; but * because after that there will be no difficultie in our loialtie , no danger of disloialtie , if till then we hold out . k All scandals , stumbling blocks and impediments being then remoued ; and all occasions of prouocation and temptation to the contrary being thē vtterly abolished . It is but for a spurt therefore , to speak of , that this is required of vs , it is but l a spurt , in comparison of that that after ensueth . And who would not for a spurt , for a short brunt endure any difficultie , any hardnesse , to liue at hearts ease for euer after ? Who would not serue , euen an hard and an vnkinde Master , and much more then so kinde and liberall a one as our Lord and Master Christ is , ( that m came to serue vs and for vs , ere he required this seruice of vs ) with all fidelitie and diligence for a day or two , that hee might after be a free man , yea an happy man for euer ? n It is not long , and it is but light , that is required of vs , in respect of that that is expected for it , and is promised thereunto . For o this light hardship that is but for an instant , saith the Apostle , procureth vnto vs an exceeding excessiue euerlasting weight of glorie . 12. Be oft * eying , and meditating on the roiall reward , that is both here and else-where propounded and promised to all those that thus perseuer . This made Moses hold out the rather , and p endure not constantly onely , but cheerefully , chusing rather to suffer hardship with the people of God , than to enioy some sinfull delights for a season ; and esteeming the reproach , that for Christs sake hee suffered , greater riches than all the Aegyptian treasures ; because he had an eie to the recompence of reward . And q therefore we faint not , saith the Apostle , though we bee straitned on euery side ; and beare about with vs in our bodie the dying of the Lord Iesus , being deliuered vp daily for him to death ; because wee looke not on the things that are seene , but on the things that are not seene : for the things that are seene , are temporall ; but the things that are not seene , are eternall . For though Gods children be r no hirelings , to serue him onely for hire sake , but out of loue , s dutie , and good-will ; yet are they animated and encouraged , the rather to doe that they doe the more cheerefully , comfortably , and constantly , when they consider what a blessed issue their l●bours , endeuours and sufferings are like , nay , are sure to haue , if they hold out in them . For , t we shall reape in due time , saith the Apostle , if we faint not : Yea , of our Sauiour himselfe it is said , whom we are will●d therein also to imitate , that u For the glorie set before him , he endured the Crosse , and set light by the shame of it , and is now seated at the right hand of God. And x cast not therefore away your confidence , saith the Apostle , nor giue ouer , say I , your fidelitie , that you owe vnto Christ ; since that it hath so great recompence of reward . Yea , consider we as well what we lose , if wee giue ouer , as what we win and gaine , if we perseuer . For the former ; a Hold fast what thou hast , saith our Sauiour , lest the Crowne be taken from thee . And it is a Question canuased to and fro among the Schoolemen , b whether is the greater euill to forgoe the ioyes of heauen , or to vndergoe the paines of Hell. But how soeuer it be , an heauy thing it will be , if we faint and faile now , hereafter to thinke , as he sometime said , who for a draught of drinke in distresse gaue vp his command ; For what a trifling matter haue wee bereft our selues of a great command , of a Crowne , of a Kingdome ? For what a toy ( to speake of ) haue we depriued our selues of eternall felicitie ? For the latter ; Bee faithfull , saith our Sauiour here , vnto death , and I will giue thee a Crowne of life . The latter clause whereof , containing a free and a large promise , annexed to the precept , which hitherto we haue handled , albeit it might well minister much matter of further Consideration , yet for the present we will consider it onely , as a Motiue , in its seuerall branches , to induce to , and enforce on vs , such constant fidelitie , and faithfull perseuerance , as we haue shewed to be here required . 1. He that promiseth , it is d Christ. I will giue . I will giue that haue power to giue ; that haue abilitie and authoritie so to doe . e I will giue thee all these , said he sometime to our Sauiour , who had no power to make good what he said : But he that speaketh it here , is able to performe what he here promiseth . f As I haue receiued power , so I will , saith he , giue them power . For g all power is giuen mee in heauen and earth . And , h To him therefore that ouercommeth , will I giue to sit with me in my Throne ; as I haue ouercome , and sit now with my Father on his Throne . Againe , I will giue , who am i Amen , True and Faithfull . He that is faithfull to me , shall finde me faithfull to him . k Let vs keepe the profession of our hope without flitting and wauering , saith the Apostle , for he that hath promised is faithfull . What he saith , he will make good : he will performe what he hath promised . He will doe it ? Yea , hee hath done it . He is not like that Antigonus , whom they vsed to call l Antigonus that would giue . He will giue ; and he hath giuen . We tread but in the steps of those that alreadie m haue inherited these promises . 3. He will giue . What hee doth , is of free gift , not of due debt . Such is his goodnesse , that though * we owe vnto him whatsoeuer we doe or can doe , n nor can wee claime ought as of right from him for all that we doe for him ; he oweth vs not so much as thankes , as o himselfe else-where sheweth , for it : yet p of his meere bountie he will not suffer vs to goe vnrewarded ; but of his free goodnesse will giue vs , what we could not otherwise require . 2. The Gift , or the thing promised , it is q a Crowne ; it is r a Kingdome . * Who would not straine hard for a Crowne ? “ Who would not endure much for a Kingdome ? Who would stay by the way , or giue ouer ere he came at it , if hee saw a Crowne at the goale , and were sure to haue it , if hee held but out , till he came there ? 3. This Crowne , it is s a Crowne of Life . It is not like the Crownes that worldly Kings weare , that cannot t free them from diseases , much lesse saue them from Death . They may die , and u doe die , for all their Crownes , and returne to their dust . But this is a Crowne that giueth life to him that hath it . It is a Crowne that keepeth him in life that weareth it . 4. The Life that this Crowne giueth ( though it be not expressed here ) is x an eternall , an euerlasting life . y They striue for a corruptible , wee for z an incorruptible Crowne , saith St Paul. It is a Crowne or a a garland of b Amarantum , or of Euerlasting , saith St Peter , alluding to a Flower , or a Tuft ra●ther , commonly so tearmed . Therefore so tearmed , because by it , as wee are now c kept vnto , so we shall hereafter be kept , and preserued in , a Kingdome d incorruptible , vntainted , that neuer withereth away , reserued for vs in the Heauens . All which laid together ; the giuer so able , so free , so faithfull ; and the gift it selfe so great ; a Crowne , of life , and euerlasting life : so glorious and excellent an estate , e that all that euer wee doe , or can endure here , is not worthy once to bee named with it ; should perswade and encourage vs with all constancie and cheerefulnesse to goe on and hold out in the faithfull seruice of our Sauiour , f whatsoeuer it should cost vs , though we should lose libertie , liuing , life by it , and all that euer wee were worth ; that so continuing faithfull vnto death , he may bestow vpon vs a Crowne of Life . Now it is , I know , expected that I should , as the manner is , say , somewhat concerning our Christian brother deceased , to whose corps we performe now g the last Christian office . It shall not be needfull to say much of him to those that knew him , as I suppose the most here did . As Bernard saith of one Humbert ; his whole life was h a reall and vitall Sermon of that , whereof you haue had a verbal and vocall one now ; to wit , of pietie and godlinesse , of fidelitie and faithfulnesse to his Lord and Master Christ Iesus . Hee had beene an ancient Professor : nor was he one ( as i too many there are ) that did staine and blemish his Christian profession , either by Vnchristian courses , or vndiscreet carriages ; but by his pious and prudent behauiour rather k graced and adorned it . It had pleased God to endow him with singular gifts and parts ( for a priuate man especially ) of vnderstanding , memorie , and speech ; which hee was not slothfull or negligent to improue and employ , to the glorie of Gods name , and l the edification of others : As the maine course of his life and conuersation , so his ordinarie speech , conference , and communication being m seasoned with salt , sauouring of sound sanctification , and such as might n minister much grace to the hearers . And albeit , God saw it good to affoord him but a meane estate for o the things of this life , ( hee will stirre vp those , I doubt not , that p out of their religious disposition and affection to him , will doe for those that hee hath left behinde him ) yet he had made him q rich in grace ; and by helpe of that grace he liued with that small pittance r more cheerefully and comfortably , than many doe with large and ample estates . Nor saw I him euer more cheerefull , than in this his last sicknesse . As Ambrose said sometime when he lay a dying to his Millainers ; s I haue not so liued among you , that I am ashamed to liue longer with you ; nor yet am I afraid to die , because we haue a good Master : And Martine of Tours being now neere his end , when his friends stood abou● him , lamenting their losse of him , t Lord , if I may doe thy people yet any seruice , I thinke not much of my paines , thy will be done : So was it one of this blessed Seruant of God his last speeches vnto me , willing to be disposed of by God , though u desirous of departure in regard of his owne good ; If God haue any more worke for me , I am well content to liue longer , though my life should be neuer so tedious vnto me : But if my worke bee at an end , I am most willing to bee gone , well knowing , though I be altogether vnworthy of ought , what hee hath in store for me . What should I say more of him , but as it is in my Text ? Hee was faithfull to Christ his Master vnto Death ; and hee hath now receiued from him a Crowne of Life . Which that we may also , in Gods due time attaine , he vouchsafe vnto vs , x who hath purchased and procured it for vs , IESVS CHRIST , y to be blessed for euer . AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A01528-e190 a Frustra est 〈◊〉 Origenes , qui de Spiritibus coelestibus interpretatur 〈◊〉 Luc. h●m . 13. & 3● b Vers. 8. Parts 2. Precept . Promise . Part 1. Branches 2. 1. Dutie . 2. Stint , Extent . Part 2. Branches 2. 1. Giuer . 2. Gift . Part 1. Branch 1. Dutie . Fidelitie . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Faith twofold . Creduli●ie , Confidence . d Act. 24.25 . e Act. 3.16 . Fidelitie . Faithfulnesse . f Matth. 23.23 . g Tit. 2.10 . Faithfull two waies . In regard of Beliefe and Confidence . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Iohn 20.27 . k 2 Cor. 6.15 . In regard of Fidelitie and Faithfulnesse . l Matth. 24.45 . m 1 Cor. 7.27 . n Non quia ●ram , sed ut essem , ne meritum fidei Dei misericordiam praeveniat . Aug. de grat . & lib. arb . c. 6. & 14. & de praedest . sanct . c. 2. & 3. De fide iustificante intelligens . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contractum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucius , Lucas . Ar●emidorus , Artemas . Numerius , Numas , &c. vise Var. de ●ing . Lat. l. 7. & Scalig. ad Catul. p Vers. 13. q Vers. 26. Mea●ing . Point I. r Apoc. 14.17 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Ver. 19. C. 14.12 Necessitie of Fidelitie . Reason 1. u Prou● . 17 Ho●● . 3.3 . Ier. 3.20 . x Tit. 2.10 . y Ephes. 5.23 . z Hosh. 2.19 , 20. a 1 Cor. 8.6 . b Matth. 23.8 . c Iohn 13.13 . d 1 Cor. 4.1 , 2. 1 Pet. 4.10 . e 1 Cor. 6.19 , 20. f 1 Cor. 3.23 . * Heb. 4.2 . g Vt enim i●se fidelis est in reddendo , ita fidelem exigi● de promisso , Chrysost. nom . de fide , spe , char . Reason 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 1.5 . 2. Tim. 1.5 . i Fides enim ab eo dicitur , quia id fit quod dicitur . Ex Cicer. de repub . l. 4. offic . l. 1. & ad Tir●n . ep . 10. Nonius de propr . serm . Aug. de mend . c. 20. & ad Hieron . ep . 6. Herv . in Rom. 7. Haimo ibid. 1. & 5. Ergo ubi non fit quod dicitur , non est fides . Petr. Cāt. de ver . abbrev . c. 7. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de ●●ulat . l Infidelis quaedā fiducia . Bern. de temp . 50. * Ierem. 7.8 . m Esai 36.7 . Reason 3. n 2 Tim. 2.13 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide notas Piscat . p Rom. 3.3 . q Fidem cum haereticis non esse servandam . Videantur quae ex Simanch . institu● . catholic . habentur in . Thesib . Romano-Cathol . à D. Thom ▪ Mort●no editis . & in Alex . Cookes More worke for a Masse-Priest , num . 7. r Etiam infideli rectè servatur fides . Taxatq●e Cic. offi● . l. 3. Atrei illud apud Accium . Neque do infideli , neque dedi , cuiquam fidem . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Lysand. & Aemyl . t Gen. 21.32 . & 26.28 , 29. & 31.44 , 53. u Frustra sibi fidem quis postulat ab eo seruari , cui fidem à se praestitam servare recusat . Bonifac . PP . in 6. reglur . 75. Frangenti fidem fides frangatur eidem . Fidem frangenti l●citum est fidem frangere . Petr. Fous reg . Iur. ff . de inoffic . testam . Quanquam hoc revera non est fidem fallere . Reason 4. x Heb. 8.9 . y Viri f●●deris tui praevaricati sunt . Obad. 7. x Ps. 55.12 , 13 , 14. y Esay 24.5 . Ier. 3.20 . & 5.23 . & 11.10 , 11. z Ierem. 34.17 , 18. a Ritus , qualis ille Genes . 15.9 , 10 , 17. b Eccles. 5.5 . Vse 1. Examination . c 2 Cor. 13.5 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysostom . in 1. Cor. hom . 2. Fides Deum indiuiduat . f Iohn 20.28 . g Galat. 2.20 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Psal. 27.8 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad Stelech . & in Gen. hom . 34. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 6.7 . h Rom. 6.17 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1.5 . & 16.26 . l Rom. 8.9 , 14. Galat. 2.20 . & 5.25 . Vse 2. Conuiction . m Mark. 6.24 . n 2 Thess. 3.2 . o Rom. 10.17 . p 2 Thess. 1.8 . q Ephes. 4.18 . Philip. 3.18 , 19. Rom. 16.18 . Christum l●ngua si crepat , cum vita neget , non est fides , sed hypocrisis . Cypriani nomine de dupl . martyr . r Ita quidam omnibus fidem Christianam etiam cum mala vita tenentibus salutem promittebāt : teste Aug. de Ciuit. l. 21. c. 21. s Ierem. 7.8 . Vse 3. Admonition . t Christiani nomine , non vita , non moribus . Aug. in Psal. 30. u Aliud est enim esse quod diceris , aliud dici quod non ●s . Chrysost. n●m . de sp● , fid . char . Quid autem proderit appellari quod non es ? quid nomen prodest , ubi res non est ? Aug. in 1. Ioan. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Di●n . Chrys●st . orat . 38. x Psal. 25.10 . y Psal. 103.18 . z Hosh. 2.5 , 8 , 9. Branch 2. Extent . * Non ad annum , vel ad tempus , sed in aeternum divino te mancipasti famulatui . Bern. epist . 254. a Rom. 7.2 . 1 Cor. 7.39 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. in protraept . b Vers. 25. c Vers 26. Point 2. d Psal. 119.112 . e Hebr. 3.6 . f Heb. 3.14 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut Cap. 1.9 . h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8.17 . socij . consortes . Piscat . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse dicitur , cap. 11.1 . Idem . principium autem sive initium fidei , i. quam profiteri c●pimus , & qua initiati sumus fide . i Vers. 26. * Psal. 44.17 , 18. Necessitie of Perseuerance Reason 1. k Non perseuerare cultus est mutilus . Bern. epist. 24 & 165. & de temp . 56. l Leuit. 22.21 , 22. m Psal. 69.31 . n Leuit. 3.9 . o Caudam hostiae offerre praecipimur , ut omne bonum quod incepimus , etiam perse●eranti sine compleamus . Greg. mor. l. 1. c. 40. Bene immolat , qui sacrificium boni operis ad finem perducit . Idem in Euang. 25. Caput cum cauda offerri jubetur , quia sine perseuerantia nihil placet . Rad. Ardens . in 1.40 ● . p Indicium maximum est malae mentis st●ctuatio . Sen. epist. 120. q Prou. 17.17 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. rhet . l. 2. c. 21. & Eudem . l. 7. c. 2. Non est amicus jugiter qui non amat . Amicitia quae aliquando desmere potuit , nunquam vera fuit . Martin . Dum. de morib . ex Aug. ad Iulian. Com. de poen . d. 2. Reason 2. s Psal. 78.8 , 10 , 37 , 57. Reason 3. * Christus perseveravit pro te . Tu ergò pro illo perseveres . Bern. de temp . 56. & de ●on . deser . Ibi tu figas cursus tui metam , ubi Christus posuit suam . Idem . ep . 254. t Iohn 13.1 . u Heb. 12.2 . x Consummatū est . Iohn 19.30 . Reason 4. a Factum no● dicitur , quod non perseverat . Pet. Fon● Reg. Iur. b Nihil dicitur fuisse factum , quamdiu aliquid agendum superest . Ibid. ex Cod. Iustin. Incassum bonum agitur , si ante terminum vitae deseratur . Greg. m●r . l. 2. c. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Cas. hom . 5. * Testamentum 〈◊〉 perfectum fuerit , nullum est . Gloss. ad Grat. de poen . d. 3. ex Cod. Iustin. c Nisi totum soluatur , nihil soluitur . Neque enim absolutus est debitor , qui multa reddit , sed qui omnia Greg. Mor. l. 22. c. 6. * Cedunt prima postremis . Tacit. Annal . l. 13. Vltima primis cedunt . Bern. de pass . Dom. c. 14. Reason 5. d Vita posterior priori praeiudicat . Hieron . ad Furiam . e Ezech. 18.21 , 22. f Ibid. 24. Neque enim ex praeteritis , sed ex praesentibus judicantur . Hieron . in Ezech. c. 26. vides profunda oblivione sepeliri , quae perseuerantia non insignivit . Bern. de grad . obed . Reason 6. g Terminus ad quē dat appellationem . Non quaeruntur in Christianis initia vel exord●a , sed finis & perseverantia . Paulus male co●pit , sed benè finivit . Iudas benà coepit , sed malè finivit . Ex Hieron . Bern. ad sororem . c. 20. h Psal. 37.37 . i Psal. 73.17 . * Cu●us finis bonus est , ipsum quoque bonum est . Bern. in Psal. 91. ser. 17. k H. Smith on Psal. 90.12 . Tota vita discendum est mori . Sen. de brev . vit . c. 7. l 2 Pet. 3.14 . m Perseverantia sola virtutum coronatur . Bern. epist. 32. & 109. & 129. & 353. & de 〈◊〉 . 56. & 114. * Finis , non p●gna , corona● . Id●m . de pass . Dom. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themistocles . Plut. apoph . Reason 7. n Heb. 12.1 . o 1 Cor. 9.24 . p Non qui primus ven●●●t , sed quicunque pervenerit . Chrys. nomine de fide , spe , char . tom . 4. q Matth. 24.13 . Marke 13.13 . Non qui ●●perit , sed qui perseveraverit . Bern. de grad . 〈◊〉 . Non in hoantibus , sed p●rseverantibus praemium promittitur . Isidor . de sum . bon . l. 2. c. 7. Nec coepisse , vel facere , sed profi●ere virtutis est . Hier. Gloss. ad Matt. 10. r Galat. 3.4 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hom . 5. Nec ad bravium victoriae pervenit , qui in magna parte sp●ctaculi velociter currit , si juxta metas veniens , in hoc quod reliquum est , deficit . Greg. mor. l. 22. c. 6. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. ibid. Nec ad quaelibet des●●nata loca pergentibus ●nch●●ndo pr●desset longum iter carpere , si non etiam totum valerent consummare . Greg. ibid. Reason 8. * Deus aeter●us : praemia aeterna . Quid levitati & aetern●tati ? Aug. u Aeternitatis ●maginem perseverantia prae se fert . Sola est cui aeternitas redditur . Bern. de consider . l. 5. x Gaudium in fine , sed gaudium sine fine . Id●m de divers . 19. Vse 1. Information . a Apoc. 2.4 , 5. b Galat. 5.7 . c Frusta velociter currit , qui priusquam ad metas venerit , deficit . Greg. mor. l. 2. c. 40. d Galat. 3.3 . e Luke 9.62 . Retro post aratrum aspicit , qui post exordia boni operis ad mala revertitur quae dorel ▪ quit . Gre. in Ezech. 1. hom . 6. f Luke 17.32 . Gen. 19.26 . g Coloss. 4.14 . Phil●m . 24. h 2 Tim. 4.10 . i 2 Pet. 2.20 , 21 , 22. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 26.11 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ambus est , & poeticum spirat . m Ephes. 2.1 , 2 , 3. & 4.17 , 18. n 2 Pet. 2.20 . Matt. 12.45 . Vse 2. Admonition . o Vers. 25. Chap. 3.11 . p Acts 11.23 . q Hebr. 6.11 . * Ille plus delinquit , qui interruptam causam dimittit , quam qui nunquam ad illam perveni● . Bromyard in oper . trivio ex Authent . collat . 8. de Litig . r 2 Pet. 3.17 . s Ing●us praeiculum ad deteriora redeundi . Sen. ep . 72. Iohn 5.14 . Gravius aegrotant , qui cum levati morbo viderentur , in eum de integro incidunt . C●c . famil . l. 12. ep . 30. t Quid ista proderit praenosse , si non contingat evadere ? Greg in Euang. 36. Rules for Furtherance . Meanes of Perseuerance . Meanes 1. a Luke 14.28 , 29 , 30. b Et aequissimum ●●era ; & ad iniquissimum te para . Sen. ep . 24. c Luke 14.33 . d Quantum ad affectum , licet non quantum ad effectum . Ludolf . de Vit. Christ. proposito tenus . Adrian . qu●dlibet . q. 10. e Luke 14.26 . “ Nondum era● tempestas , sed ja● inclinatio maris , 〈◊〉 subinde crebrio● fluctus . Cepi guber●natorem rogare , 〈◊〉 me in aliquo litor● exponeret . Senec epist. 53. * Nausea me segni torquebat . Instit itaque gubernatori & illum , velle nollet , coegi ut l●●tus peteret . Ibid. † Cui propositum 〈◊〉 navem ▪ in portun● perducere . Idem e●pist . 85. Meanes 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg ▪ Naz. Nihil fictu● diuturnum . Amb● offic . l. 2. c. 22 ▪ Caduca sunt quae● cunque fucata sun● Cyprian . ad Donat ▪ g Psal. 78.37 . Hosh. 6.4 . h Mattth . 13.20 ▪ 21. Nam quod ra● dicatum est etiam ardente Sole ares● cere non potest . So●le nutritur & vi●rescit , non arescit Aug. in Psalm . 43 ▪ & in 1 Ioan. ●r . 3. i 1 Tim. 4.1 . k 2 Tim. 3.1 . l 2 Tim. 3.5 . Reade the 〈◊〉 of Sanders and ●ndleton , in 〈◊〉 Acts and Mo●●ments . Meanes 3. 1 Tim. 1.19 . ●ebr . 13.18 . 1 Tim. 3.9 . 1. Tim. 1.19 . Perkins of Conscience . Rectè itaque con●ra Papam ratio●natur Nilus ep . ●●ess . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Meanes 4. t Nihil leve quo Deus laeditur . Salvian . de provid . l. 2. u Matth. 7.3 , 4. x Terram hanc cum populis , & urbibus , fluminibus , atque ambitu maris puncti loco ponimus , ad universa referentes . Sen. ad Marc. c. 20. y Ier. 31.37 . Ambitus terrae totius , quae nobis immensa videtur , ad magnitudinem universitatis instar brevis obtinet puncti . Ammian . hist. l. 15. a Peccatum quodque in se & ex natura sua mortale esse docet Gersees de vit . spirit . lect . 1. Idemque fatetur Ioan. Fisher Roff. Ep. in re●ut . Luther . ar●ic . 32. V●dentur Vasquez . in Thom. tom . 1. disput . ●42 num . 7● . b 1 Cor. 15.55 , 56. c Pro● . 10.23 . & 14.9 . d Autor Oculi moralis . e Idem . ibid. f Easly on Esay● . 5 . g Luke 16.10 , 11. h 1 Tim. 6.1 . Tit. 2.10 . Rom. 2.24 . i Matth. 26.33 , 34 , 35. Iohn 13.37 . Praesumps●t nescio quid , quod in illo nondum erat . Aug. in Psal. 55. Pos●e se putavit , quod nondum potuit . Ber. de temp . 88. Meane 5. k Matth. 26.73 , 74. l Vt ●uina majorum si● cautela minorum . Greg. mor. l. 33. c. 15. Scr●p●ae sunt enim ruinae priorum ad cautel●m poster●erum . Rad. Ardens post Trinit . 9. 〈◊〉 naque debet reddere , non s●qu . 〈◊〉 error ali●nus . C●ssiod . Var. l. 7. ●p . 2. * Multos imp●dit a firmitate praesumptio firmitatis . Aug. de verb. D●m . 13. Infirmior is est , qui suam non considerat infirmitatem . Greg. registr . l. 6. indict . 15. ep . 4. Meanes 6. m Stella in Luc. c. 11. n Non vitat peccatum , qui non vitat occasiones peccatorum . Stell . in Luc. 11. & Melanchth . loc . commun . 22. Exponens se periculo peccati mortalis , peccat mortaliter . Gersonde vit . spirit . lect . 4. o 2 Pet. 2.20 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Saepe familiaritas implicavit . Saepe occasio peccati voluntatem fecit peccandi . Isidor . Soliloq . l. 2. q Ps●l . 142.3 . r Omne iter istius vitae plenum laqueort mest . Ambr. de bon . mort . c. 6. s Iob 22.10 . t Prou. 4.25 , 26. u Ephes. 5.15 . x Hebr. 12.13 . y Nam vitare plagas in ●moris ne laciaris Non ita difficile est , quàm captum retibus ipsis Exire , & validos veneris perrumpere nodos . Lucret. de rer . nat . l. 4. z Non avis utiliter viscatis ef●ugit alis : Non bene de laxis cassibus ●xit aper . Saucius arrepto piscis retinetur ab ham● . Ovid. art . l. 1. a Gen. 3.7 . Oculos tendo , non manum . Non est interdictū ne videam , sed ne comedam . Bern. de humil . grad . 4. b Etsi culpa non est , culpa tamen occasio est ● & indicium est commissae , & causa commit tendae . Bern. ibid. c Hausit virus peritu●a , & perituros paritura . Ibid. d Esay 33.14 , 15. e Psal. 15.2 . f D●ut . 16.19 . Ne iniquos accepto munere , si non ●●verit , ingratus ; si foverit , i●●quus habeatur . Autor ocul . mor. c. 6. g Sep● spinis aures tuas . S●rac . h Iob 31.1 . Psal. 119.37 . Vitijs nobis in animum per o●ulos est v●a . Quint●l . declam . Itaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 3. c. 11. Meanes 7. i Luke 18.1 . Rom. 12 , 12. Coloss. 4.2 . 1 Thess. 1.17 . k Matth. 26.41 . l Psal. 127.1 . m Ephes. 6.10 , 11 , 13. n Rom. 8.37 . Phil. 4.13 . o 1 Pet. 1.5 . p Ephes. 3.16 . Colos. 1.11 . q Ephes. 6.18 . r Psal. 86.11 . s Psal. 14.3 , 4. Meanes 8. t Psal. 86.11 . u Deut. 10.20 . x Deut. 6.2 , 13. & 5.29 . Eccles. 12.13 . y Iob 1.1 . & 31.13 , 14 , 21 , 22. Nehem. 5.15 . Prou. 8.13 . & 16.6 . z Qui op●ratur ut accedamus , id●m operatur ne discedamus . Aug. de bon . persever . c. 7. a I●rem . 32.40 b Fides facit formidinem : sormido facis solicitudinem : solicitudo parit perseverantiam . Tertull . ad Marc. c Gen. 3.4 . Meanes 9. d 2 P●t . 3.17 . e Ibid. 18. f Vnum ● duobus necesse est , aut semper proficere , a●t prorsus desicere . Bern. de divers . 36. Qui non proficit , deficit ; qui non progreditur , regreditur . Nolle proficere , deficere est ▪ Idem epist. 25.4 . g Non aliter quam qui adverso●● flumine l●mbum Re●●g●s subigit , si brachia forte remisit , Atque illum in praeceps pron● rapit ●●veus amni . Virg. georg . l. 1. & Apud G●ll. noct . Attic. l. 10. c. 29. Vide Greg. mor. l. 11. c. 8. h N●hil stat , nihil sixum manet . Aug. in Ioan. 31. i Inter profectum & desectum nihil medium invenitur . Bern. ep . 254. * Damnum parata sentient , si para●e cessaveris . Pelag. ad Demetr . k Mica . 6.8 . l 2 Chron. 26.16 . m 2 Chron. 32.25 , 26. Meanes 10. n 2 Cor. 12.7 . o A●a quaecunque iniquitas in malis operibus exercetur , ut fiant : superbia verò bonis operibus insidiatur ut pereant . Aug. epist. 109. p Quod de fisco Iulianus Imper. Fiscus ut lien . Ammian . hist. l. 25. q Multis quippe vitia conculcasse , & virtutes acquisivisse fit occasio superbiae . Rad. Ardens post Trinit . 5. r Humilitas est conservatrix virtutum . Et qui sine humilitate caeteras virtutes congregat , qua●i pulverem in ventum portat . Idem . ibid. ex Greg. mor. s Qui gloriantur vitia devicisse se , ipsi devincuntur . Ardens ibid. t 2 Cor. 11.5 . u 1 Cor. 15.10 . x Rom. 15.19 . a Phil. 3.14 . b Ibid. c Instat equis auriga suos vincentibus , illum Praeteritum temnens . Horat . satyr . 1. d More viatorum nequaquam debemus aspicere quantum jam iter egimus , sed quantum superest ut peragamus : ut paulisper fiat praeteritum , quod indesinenter & timidè adhuc attenditur suturum . Greg. mor. l. 22. c. 6. Oblivis●ere omne praeteritum : & quotid●è inchoare tepu●a : ne pro praesenti die , quo debes servire Deo , praeteritum imputes . Pelag. ad Demetr . e Summun illud bonum imitari ●onemur : quod quantumvis quis in hac vita vires protenderit , neutiquam tamen consequi poterit . Stella in Luc. 1. f Luke 17.10 . Vide Chrysost. in Oziam serm . 3. g Iob 9.3 . Rom. 7.17 , 23. Galat. 5.17 . Meanes 11. h Psal. 39.4 , 5. & 89.47 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hippocr . aphor . 1. Quid tam circumcisum , tam breve , quam hominis vita longissima ? Plin. ep . 7. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. paedag . Punctum ●st quod vivimus , & adhuc puncto minu● . Sen. ep . 49. Minorem portionem aetas nostra quam partem puncti habet , si tempori comparetur omni . Id●m ad Marc. c. 20. * ●inem dico qua vita ista finitur , in qua tantumm●do periculum est , ne cadatur . Aug. de persever . c. 1. k Matth. 13.41 . Vbi omni & hoste & peste carebimus . Aug. nom . de continent . c. 14. l Propone profundi temporis vastitatē , & universum complectere : deinde hoc , quod aetatem vocamus humanam , compara immenso ; videbimus quam exigu●m sit , quod optamus , quod extendimus . Sen. ep . 9● . Omnia humana brevia & caduca sunt , infinui temporis nullum spatium occupantia . Idem ad Marc. c. 20. m Matth. 20.28 . Philip. 2.7 . Luke 22.27 . n Vt non sit hîc necessarium Epicuri solamen illud , Si longus , levis est ; Si gravis est , brevis est . Cic. Tuscul. l. 2. Sen. epist. 24. & 30. & 78. & 94. Moras & I●lius in epigr. o 2 Cor. 4.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. de compunct . 1. * Op●s te terret , merce●e vide . Aug. de verb. Dom. 6. Meanes 12. p Heb. 11.25 , 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrystom . 8. ser. 13. q 2 Cor. 4.8 , 10 , 16 , 18. r Galat. 4.7 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr●g . Nazianz. de Bapt. t Galat. 6.9 . u Heb. 12.2 , 3. x Heb. 10.35 . Considerations 2. Consider . 1. Losse . a Apoc. 3.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Matth. ●●m . 24. b Vide Thom. Sum. par . l a. 2 ae . q. 88. ● . 4. Dura●d . in sut . l. 2. d. 33. q. 3. Al●x . Ales sum . p 1. q. 39. m. 3. a. 4. §. 1. & p●r . 2 q. 114. m. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Matth. ●om . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ly●●macl● apud Plut. in ap p●●b . vel u●idem in prac . salubr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Consider . 2. Gaine . Part 2. Promise . Motiue . Branch . 1. Giuer . d Vers. 8. Point 1. Ability . e Mat●h . 4.9 . f Ap●c . 2.16 , 18. g Matth. 28.18 . Point 2. Fidelitie . h Apoc. 3.21 . i Apoc. 3.14 . k Heb. 10.23 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Paul. Aemyl . m Hebr. 6.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 3. c. 8. Point . 3. Liberality . * Rom. 8.12 . Quicquid es , qu●cquid pot●s , d●bes creanti , d●bes redim●nti . Bern. de divers . 19. n Rom. 11.35 , 36. o Luke 17.9.10 . p O magna Dei b●nitas , cui cum pro conditione reddere d●beamus obsequia , vt servi Domino , famu●● Deo , subiecti potenti , mancipia redemptori , amicitiarum nobis praemia repromittit . Aug. de ●erb . Dom. Branch 2. Gift . Point 4. Crowne . q 2 Tim. 4.8 . r Luke 12.32 . Matth. 25.34 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Phoeniss . Nam si violandum est jus , regnandi gratia violandum est . C●c . offic . l. 3. “ Perpessi sunt exercitus inopiam rerum omnium , vi●erunt herbarum radicibus , & dictu foedis tulerunt famem . Haec omnia passi sunt proregno , & ( quô magis mir●ris ) alieno . Sen. op . 17. s Iam. 1.12 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranq . Point 5. Life . u Psal. 82.7 . & 146.3 , 4. x Matth. 26.46 . Galat. 6.8 . y 1 Cor. 9.29 . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 5.4 . b Est spica purpurea verius quam flos . Mirum in eo gaudere decerpi & laetius renasci . Mi●eque , postquam defecere cuncti flores , madefactus aqua reviviscit & hibernas coronas facit . Summa eius natura in nomine est , appellato , quoniam non marcescat . Plin. hist. nat . l. 21. c. 8. Point 6. Euerlasting . c 1 Pet. 1.4 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Conclusion . Vse . Perswasion , and Encouragement . e Rom. 8.18 . f Matth. 19 . 2● , 28. Marke 10.28 , 29 , 30. Luke 14 , 26 , 33. The Testimonie giuen to Mr ▪ William Winter deceased . g Acts 8.2 . 2. Sam. 3.31 . h Factitium vobi● sermon●m in omni forma sanctitatis Dei servus exhibuit . Bern. in obit . Humb. i Rom. 2.24 . k Tit. 2.7 , 8 , 10. l Many , I doubt not , may say of him , as Bernard of Humbert , Separavit à nobis dulcem ami●●● , prudentem consil●arium , sor●ē auxiliarium : God hath taken from vs , a sweet friend , a wise counseller , a strong helper . m Coloss. 4.8 . n Ephes. 4. ●● . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 6.4 . p 2 Sam. 9.3 , 7. q Iam. 2.5 . r Quod de Cratete Plut. lib. de tranq . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s Non sic vixi , ut ●e pud●at intervos vivere : nec mori timco . qu●a bonum Dominum hab●mus . Ambros. test● Paul ●o in vita Ambr. t Domine , si adhuc topu●o tuo sum necessarius ; non recuso laborem ; f●●t volu●tas tua . Sever . de Martin ep . 3. & Bern. serm . in fest . Mart. u As Paul , Philip. 1.25 . As Simeon , Luke 2.29 . x Apoc. 1.5 , 6. & 5.9 , 10. y Rom. 9. ● . 
A01530	----	Maskil le-David = Dauids instructer A sermon preached at the visitation of the Free-Schole at Tunbridge in Kent, by the wardens of the Worshipfull Companie of Skinners; by Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1620 Approx. 81 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01530 STC 11655 ESTC S102889 99838651 99838651 3037 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01530) Transcribed from: (Early English Books Online ; image set 3037) Images scanned from microfilm: (Early English books, 1475-1640 ; 1099:09) Maskil le-David = Dauids instructer A sermon preached at the visitation of the Free-Schole at Tunbridge in Kent, by the wardens of the Worshipfull Companie of Skinners; by Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [8], 34, [2] p. Printed by Edward Griffin, London : 1620. First two words of title in Hebrew characters. The last leaf is blank. Also issued as part 7 of: Certaine sermons first preached and since published. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2003-08 TCP Assigned for keying and markup 2003-09 Aptara Keyed and coded from ProQuest page images 2003-10 Emma (Leeson) Huber Sampled and proofread 2003-10 Emma (Leeson) Huber Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion משכיל לדוד DAUIDS Instructer . A SERMON PREACHED AT THE VISITATION OF the Free-Schole at TVNBRIDGE in KENT , by the Wardens of the Worshipfull Companie of SKINNERS ; BY THOMAS GATAKER B. of D. and Pastor of Rotherhith . LONDON , Printed by EDWARD GRIFFIN . 1620. TO THE RIGHT WORSHIPFVL AND MVCH HONOVRED , Sr THOMAS SMITH Knight , Gouernor of the famous Companie of Merchants trading to the EAST-INDIES , &c. Long life and health here , with eternall happinesse els-where . * ⁎ * RIGHT WORSHIPFVLL ; Being requested lately by my kinde Frends , the Wardens of the Worshipfull Companie of Skinners , to assist them in their Visitation of the free Schole at Tunbridge , founded long since by that worthy Knight , of blessed memorie , Sir Andrew Iudde , your Grand-father , and committed to the charge and ouer-sight of that well-deseruing Society ; I made choise of such a portion of Scripture there to entreat of , as seemed not altogither vnfitting an occasion of that kinde . After the handling whereof , being then presently solicited by some , and since further importuned by others , to make these my weake labors more publike , as not vnlikely ( so they deemed ) to doe some further good ; I was at length drawne , regarding more their opinion , then mine owne conceipt thereof , as well knowing it to be but a tumultuary worke , amids many distractions hastily peiced togither ; and to giue them satisfaction therein , that seemed so desirous of it ; to let it goe abroad , and make tryall what benefit either Teacher , or Scholler , or other might make of it . This resolued on , I began to bethinke my selfe , obseruing the vsuall manner of the times , whom I should make choise of for the patronizing of it . In all respects none seemed so fit as your Selfe , whom I haue therefore made bold to addresse it vnto . The Schole was first erected and endowed by your Worships Ancestor . And you haue worthily built vpon his foundation , and added liberally to his gift . So that through your munificence it is very likely to flourish , and not to come behind some of those that be of cheife note . Your bounty herein , and in other works of the like nature , is the rather to be regarded ; for that you do not , ( as the manner is of the most , vnwilling to part with ought , till they must needs leaue all ; ) defer wholy your well-doing to your deaths-bed , or your dying day ; but bend your selfe thereunto , while you may yet surviving your owne donation , your selfe see things setled in a due course , and receiue comfort by view of the fruit and benefit that may therby redound both to Church and Common-weale . And certainly , to omit , that a the good that men do in their life time is a surer note of true bounty , then that they do at their deceasse ; as b there is greater euidence of sincere repentance , in the abandoning of vice , while men haue liberty and abilitie to continue the practise of it , then in leauing of sinne then , when sinne it selfe leaueth them , and they can no longer follow it : Howsoeuer the benefit to others may be equall in either , to the Doner himselfe in the former is the comfort far greater , Good done at our end is like a Lanterne borne after vs , that directeth them that come after vs , but affordeth vs litle light ; whereas the good done in our life time is like a light borne before vs , that both c benefiteth them and vs also alike , imparting light equally vnto either . Yea , of such beneficence I may well say more : it benefiteth the giuer in diuers respects much more then the taker ; it is a far greater pleasure to the bestower , then it is to the receiuer . d It is a more blessed thing , saith our Sauiour , to giue then to take . Yea e to giue then to take , saith the Heathen man , it is the pleasanter of the twaine : to bestow a benefit vpon an other , then to receiue a benefit from an other , it is more delightsome to any man of a free and ingenuous disposition . So that , to passe by the religious consideration , of the rich and royall reward and recompence of well-doing from God and with God , which may be alike vnto either ; the very light of Nature sheweth , that in true Beneficence there is more pleasure and contentment , and consequently more comfort and benefit euen for the present , to the giuer then to the taker : that which is a great part of it , wanting vnto those , that defer their well-doing , though they do neuer so well then , till their deceasse . You , worthy Sir , do otherwise , and long may you liue so to do , to the increase of your ioy and comfort here , and the furtherance of your account and reckoning els-where . With which wish I seale all vp , that I be not ouer-tedious and troublesome to your Worship , amids your other manifold more serious and weightie affaires ; and requesting onely your fauourable acceptance of this sory trifle , rest , Your Worships to be commanded in the Lord , Tho : Gataker . DAVIDS INSTRVCTER . PSALM . 34. 11. Come , Children , hearken vnto me : I will teach you the feare of the Lord. ALL a Scripture , saith the Apostle , is diuinely inspired , and is profitable to instruct . And b Euery word of God , saith Agur , is pure : euen c as pure as gold or siluer that hath past seuen times through the fire in the furnace . But yet , as some gold and siluer is finer then other ; and some golden vessels are more vsefull then others are : so betweene Scripture and Scripture ( though all pure , pretious , and profitable ) there is great difference : some is of greater excellency , and of more ordinarie vse . And d no one Booke of Scripture more excellent , or e of more frequent vse both in publike and priuate then this of the Psalmes ; wherein the holy men of God , as they f powre out their soules vnto him , so they portrait and paint them out vnto vs. Among the rest of the Psalmes , some of them there are , about which the Holy Ghosts pleasure was , that the penmen thereof , should take more paines then vsuall , and more Art then ordinarie should be shewed , in the framing and contriuing of them : And where he vseth more Art , we may well expect more excellence ; where they haue taken most paines in teaching vs , there should we vse most diligence in learning that , that is taught vs. Of this kinde are the 25. the 37. the 119. and this 34 Psalme ; h composed according to the order of the Hebrew Alphabet , the verses of them beginning , as in Acrostichall Poems , with the letters thereof in their vulgar and vsuall order : partly i to helpe memorie ; and partly , k that euen Children and learners , togither with their first Elements of other learning , might haue an Alphabet of piety and godlinesse taught them . This Psalme , one of those thus artificially framed , is a Psalme consisting partly of l Celebration , of praise and thanks-giuing to God ; and partly of m Exhortation and instruction to vs. The words propounded for the subiect-matter of my present discourse , are parcell of the latter part . For in n the verses next before-going , the Psalmist had encited men to the feare of God : and in these words he vndertaketh to teach them this Feare . In the words there are these foure parts : Invitatio , Compellatio , Exhortatio , & Pollicitatio . 1. An Invitation ; Come . 2. A Compellation ; Children . 3. An Exhortation ; Hearken to me . 4. A pollicitation or a promise ; and therein againe these foure particulars : The Agent , the Act , the Obiect , the Subiect . 1. The Agent ; King Dauid himselfe , the pen-man of this Psalme ; I. 2. The Act ; teaching or instructing : I will teach . 3. The Obiect , or persons to be taught ; Children ; whom before he called vpon ; You. 4. The Subiect-matter of his teaching , that wherein he would instruct them ; the Feare of the Lord. And of these parts and points in order , as breifly as conueniently I may . In the first place then there is prompta Invitatio , a free Invitation : affording vs this Lesson , ( to omit all others ) that We had neede of all invitements & incitements , inticements and allurements to goodnes and godlines . Hence so many mementoes in the word of God : o Remember thy Creator : and , p Remember , forget not : &c. so many Caveats ; q Cave tibi ; Take heede to thy selfe : and , r Cavete vobis , Take yee heede to your selues : &c. so many Invitations ; s Come , let vs goe vp to Gods house : and , t Come , let let vs walke in the light of the Lord : and in this place , Come , Children ; hearken to me : &c. All needfull , and all litle enough : 1. In regard of our naturall auersenes to good things . u Man by nature , saith Zophar , is like a wilde asses Colt : as an Asses foale , for rudenes ; a wilde Asses , for vnrulinesse : vntamed and vntractable , x as the wilde Asse in the wildernes . 2. In regard of the difficultie of the worke . y The way of the wise , saith wise Soloman , is vpward . We are bred in Hell : ( z by Nature vessels of wrath : ) and we must climbe vp to Heauen : a a long way and a steepe . We are b like those , that row against winde and tide ; we striue against the streame and current of corrupt nature , of euill custome ; we struggle against the strong counterblasts , of bitter scoffs , and bad counsell . We haue neede therefore of all kinde of incouragement . 3. In regard of our pronenes to grow slacke . c And you , my brethren , saith the Apostle , be not weary of well-doing . We are too prone , euen the best of vs , to wax weary on this way , to grow slacke at this worke . It is true of vs , that d Alphius the Usurer sometime said of his Clients , e Euen good Debters will grow slacke Pay-masters , if they be let alone , if they be not now and than called vpon . The consideration whereof may serue , First , to admonish vs of our dutie one to an other . f Let vs obserue either other , saith the Apostle , g to whet on , or to egge on , to loue and good works . So the Holy Ghost describeth the manner of Gods Saints , quickning , calling on , and incouraging either other . h And many people shall goe , and say ; Come , and let vs goe vp to the Mountaine of the Lord , to the House of the God of Iacob : and he will teach vs his wayes , and we will walke in his paths ▪ And , i Come , ô yee house of Iacob , and let vs walke in the light of the Lord. And againe ; k The people of one Citie shall go to another , and say ; Vp , and let vs pray before the Lord , and seeke the Lord of hosts : and I will goe my selfe too . Now this , as it is the dutie of all , so more specially of those that conuerse familiarly togither ; most especially of those that haue care and charge of others , Ministers and Magistrates in publike , Parents , Scholemasters , and Masters of Families in priuate , l to whet vp their inferiors , ( it is the terme that m Moses vseth , and the Apostle imitateth him in ) to be oft calling vpon those that be vnder their charge , and enciting of them to those things that be good . Remembring , that as the Heathen man saith that those that correct but instruct not , are n like those that snuffe the light oft , but put no oyle into the lampe ; so those that instruct but incite not , are like those that put in oyle enough , yea enough it may be to drowne the light , ( that which may oft soone be done , ) but are not carefull or mindfull to raise and pull vp the weeke , which vnlesse it be in due time still done , the light will of it selfe soone decay and wax dimme , though there be no defect of liquor to feede it withall . Secondly , as we must our selues call vpon others ; so we must be content to be called vpon by others . Inferiors especially and learners , children , seruants , or others , must not thinke much to be frequently called vpon by their Superiors : they must not account it any disgrace or disparagement vnto them , that they are oft admonished , incited and called vpon in this kinde . o I will not be negligent , saith Peter , to put you in mind of these things , though you haue knowledge , though you know the truth already , and be established in it . Yea , p Though I be perswaded of you , saith the Apostle Paul , that you are full of goodnes , and of all knowledge , & able to admonish one an other : yet I am bold by writing to put you in minde of these things . Yea , q It is not tedious to me to goe ouer the same things oft with you ; and it is the safest course for you . So that * euen those that are best grounded , that haue aboundance of sound knowledge , that are full of grace and goodnes , that are the greatest proficients , and forwardest Schollers in Christs Schoole , yet may stand oft in neede of being whet vp , and put on : much more such as are but rude and raw , as are but nouices and dullards , as are scarce , it may be , yet of the first forme in Christs Schoole r Tender plants and new planted haue neede oft to be watred ; they are in danger else to windle and wither away . And Gods grace and good things in vs are like a dull sea-cole fire , which if it be not now and then blowen or s stirred vp , though there be no want of fewell , yet will of it selfe at length dye and goe out . In the next place there is as prompt● Inuitatio , so blanda Compellatio : as a free Inuitation , so a sweete and louing Compellation : Children . The Name of Children is a most sweet Name , sauouring strongly of Loue ; and vsed therefore so oft by t that Disciple of Loue , and of Christs loue in that Epistle of his that breatheth nothing but Loue : u ●ittle Children , let vs loue one another , not in word and tongue , but in deede and truth : and , x Little Children , let no man deceaue you : And , y Little Children keepe your selues from Idoles , &c. And it sheweth what louing affection ought to be betweene teacher and taught : euen such as is betweene naturall Parents and Children . That which the Apostle Paul so oft , and in so liuely manner expresseth in himselfe , when he compareth himselfe , sometime to a Father ; a I exhorted you and besought you , as a Father his Children : sometime to a Mother ; b My little Children , of whom I trauaile againe , till Christ be formed in you : sometime to a Nurse ; c Wee were gentle among you , as a Nurse cherisheth her Children . And great reason is there that so it should be : For first , d God hath giuen the name of Parents vnto them : he hath comprehended all Superiors vnder that head . And surely , if other masters haue the name of Father giuen them : as e Naamans seruants giue it him : Schoole-masters much more . They are in some kinde , vnder God , ( to vse the Apostles tearm ) f patres spirituum , the Fathers of mens Spirits . Our Parents are instruments vnder God , for the producing of our Bodies the baser part : they are instruments vnder him , for the framing and moulding of our mindes and soules , the better and more principall part of vs. Yea , as the Apostle Paul saith of the Corinthians , that g he was their Father , because by his Ministery he had begotten them to God : so such Schoole-masters as are carefull and conscionable of their dutie in that kinde , may well say of their Schollers that they are their children in Christ , as the same Paul stileth h Timothie and l Titus else-where ; since that many ( no doubt ) of them receaue the first seedes and graines , and beginnings of faith and feare of God , and other sauing and sanctifying grace from them . Againe , this the rather is as equall , so needfull ; because that where no loue is , there is little hope of learning . Little hope there is , that the master should doe his Schollers good , if hee loue not them : and as little hope is there , that the Schollers should receaue good from him or profit by him , vnles they loue him . That which serueth in the First place to admonish all teachers and instructors , either publike or priuate , how they ought to be affected toward those that are committed to their charge . As one saith of a good Prince , that k he hath as many Sonnes as hee hath subiects , and is therefore as a kinde and louing Father to them : so should the Schoole-master make account that he hath in some sort , as many Children as Schollers that be vnder his charge ; l and therefore cary himselfe toward them in kinde and louing manner , euen as if he were a naturall Father vnto them . Which kinde and louing cariage , or Fatherly affection , yet is not so to be interpreted , as if it were vtterly to exclude and cut of all just reproofe and due correction , when occasions shall require it . That was the fault of m Eli , and n Dauid too , though worthy men of God otherwise ; and it prooued o a breake-necke to the one , and p an heart-sore to the other . r The r●d and correction giue instruction , saith Salomon ; but a childe left to himselfe is the confusion of hir that bare him . And , s He that spareth the rod , hateth his Sonne ; but he that loueth him , chastneth him betimes . t The seducer speaketh the childe faire to marre him ; the Father handleth him roughly to amend him : u He is kind in correcting him ; he were cruell in sparing him . x Correction is a kinde of cure . A faire hand , we say commonly , maketh a foule wound . y The Surgion searcheth the wound to the quicke , that he may saue the mans life : for he should endanger the one , if he delt but superficially with the other . z He is not cruell that diggeth and gasheth the flesh , to get out a sting , or a splinter , that will not out otherwise : he is cruell rather , that ( out of a fond pitifulnesse ) letteth it alone : Nor he cruell , that giueth correction , when it is requisite and needfull , but he rather that then withholdeth it . Reproofe therefore , yea correction too , may well stand with Loue. a As many as I loue , I rebuke , saith our Sauiour . And , God , saith b the Apostle after c Salomon , whom he loueth , he correcteth ; and he scourgeth euery Sonne that he receiueth . d The Physitian is troublesome to the frantick Patient , and the Father to the vnruly Childe ; the one in binding him , the other in beating him : and yet both doe what they doe out of Loue. Yea seueritie and sharpnes may in some cases well agree with it . e Rebuke them f sharply , saith Paul to Titus of some , that they may be found sound in the Faith. And , to vse an Hethen mans comparison ; g A Surgion had he two persons to cut for the stone , the one his deere Frend , the other a meere Stranger , would he be so foolish , thinke we , out of loue and fauour to his frend , as to cut him with a blunter toole or razer then he would cut the other with ? It is not ment therefore , when kind and louing cariage is required of Instructors and Teachers , that they should not therefore either correct or reproue : But that h whither they teach , or instruct , or reproue , or correct , they i do , according to the Apostles rule , all in Loue , and in louing manner : That they striue in the first place k by all milde and gentle vsage to win them , and by faire words and rewards to entice and allure , as l God himselfe is wont to deale with vs. And againe , when they shall be constrained to take rougher courses with them ; yet that then also they m temper seueritie with lenitie , and allay the sharpnes of the one with some mild dash of the other : n Restore the offendor , saith the Apostle , with the spirit of lenitie ; as o the Surgion setteth and restoreth a limme dislocated to his proper place and due site againe , with as litle paine , as needs must , to the party : Do as p those that giue Children wormwood or aloës for the wormes , they sweeten the brims of the cup with honie , or mix it with wine or milke , or some other such sweet thing to make them take it the more willingly , and giue them a litle sugar after to sweeten their mouths with againe : or as q those that giue bitter pils to queesie stomached patients , they wrap them vp in some conserue , or in the pap of an apple , that they may with as litle offence as may be take them in , and the better ●eepe and retaine them when they be downe : So order and temper their reproofe and their correction , that it may appeare not to proceed from spleene , or grudge , or choler , or some other such peeuish and sinister humor ; but that euen by the very manner of it , and the affection shewed in it , it may be seene to issue from a louing minde , and to aime at nothing but the well-doing of the party either corrected or reproued . In a word , let Teachers and Instructers remember what the Heathen man truly saith , that r there is no liuing creature more wayward naturally then Man , nor that neede to be managed with more discretion and skill . Secondly , let Schollers learne hence how they are to esteem of their Teachers , and how to cary themselues towards them ; euen to reuerence them , & to affect them as Parents . s I beseech you , saith the Apostle , that you would take notice of them , that take paines with you , and that admonish you ; and that you would haue them in singular loue for their worke sake . The Heathen themselues could say , that t to God , a mans Parents , and his Teachers , sufficient requitall could neuer be made . And no maruaile . For if the Teachers do as they ought , and the Schollers likewise make that vse of them that they should , they may well say of them as Paul doth to Philemon , u Etiam animam mihi debes , that they owe them their very soules ; as hauing bin a meanes euen * to saue their soules . And how ought they to loue them from the heart , whom they owe their very soules vnto ? Far be it from any here then , to be like those wicked wretches , whom the Prophet inveigheth against , x that hate those that reproue them : to hate their Instructors , because they are sometime also necessarily Reprouers or Correctors , to hate them for that , for which they ought rather to loue them . You must not , as y this our Psalmist speaketh , be as Horse or Mule that are without vnderstanding . Horses and Mules can well endure and are wont z to take notice of those that feed them , and stroake them , and make much of them ; but a they cannot endure those that come about them to drench them , or bleed them , or to meddle with their sores , though they entend nothing therein but their good : because they haue sense , whereby they perceaue some present good in the one ; but they haue no reason to apprehend any future good in the other . Creatures endued with reason , must be wiser then they : and loue their Teacher , as well reproouing and correcting , when just occasion is , as speaking faire and commending : as b men were wont to esteeme themselues beholden to the Surgion , as well for opening the vlcer , and letting out the corrupt matter , as for healing vp the wound againe . They must remember what the wise man saith , that c he that hateth Instruction & Correction , and so he that hateth his Instructors and Correctors , is a Foole : yea , d he that hateth either , shall die . In the third place followeth , Seria exhortatio , a serious Exhortation : Hearken vnto me . Wherein is expressed , the principall duty of Children , Schollers and Learners , to hearken vnto their Parents , Instructors and Teachers . That for which Salomon so oft calleth vpon those that hee dealeth with : e Heare , O yee Children , the instruction of a Father , and giue eare to learne vnderstanding : and , f My Son ; hearken vnto my words , and encline thine eares to my sayings . and , g Heare me now therefore , O Children , and hearken vnto the words of my mouth , &c. And great reason they so should . For first , it is their wisdome so to doe , h A wise Sonne , saith Salomon , will hearken to his Fathers instruction . And , i Hee that hearkneth to good aduice is wise . k No greater folly in young people , then to thinke themselues wise enough , l able enough to aduise and to guide themselues well enough , and to stand in no neede of direction or aduice . You know well what the famous sentence so oft cited saith : m He is the best man that can of himselfe discerne , what is fit and meete to be done . He is the next him , that can hearken to good aduice giuen him by others : But he that neither can see what is fit of himself , nor will follow the good counsell that others shall giue , such a one is as an vnprofitable limme in the bodie , n and a very burden to the earth that beareth him . Children and young people , since they cannot bee in the first ranke : ( because o age bringeth experience , and skill requireth yeeres : ) they must be content to be in the second ; least they come within compas of the third . Secondly , it is impiety in some sort to doe otherwise , p They will not heare thee ; saith God to the Prophet : for they will not heare mee . And surely q the fift Commandement , ( as Philo the Iew well obserueth , who therefore also maketh it a branch of the first Table , and so diuideth the Tables equally , assigning fiue precepts to either : ) it is a mixt Commandement , and differeth somewhat from the rest of those in the Second Table ; they consider Man as our neighbour , in nature like vs , this as Gods Deputy , standing in his steed , by him set ouer vs , and in his name , and by his authority , performing offices about vs. And therefore when such instruct and admonish , r God doth it by them . s When wee hearken to them , we hearken to him in them : when we refuse to regard them , wee contemne him in them . Neither can such contempt be cleered from some taint of impiety . Let this briefely then admonish Children , to hearken to , and take to heart the good and wholesome admonitions of their Parents , Instructors , Tutors , and Teachers , * Let the Eare , saith Bernard , that was once opened to let in death and destruction , by hearkning to euill counsaile ; be now set wide open to let in life and Saluation , by giuing eare to good aduice . Let your eares with t Vlysses ( to deale with you out of your owne learning ) bee close shut against the Sirens songs of such as shall u by faire words and smooth language , goe about to seduce you , and to with-drawe you from that , wherein consisteth your speciall good ; that shall seeke to bring you out of loue with your Instructors , or with those courses that are by them taken with you for your good . But let your eares bee open , and your hearts pliable to attend vnto them , their instructions and admonitions , and v yeeld your selues wholy vnto them to be ruled , guided and directed by them . There is a Blessing of God promised on those that so doe : x a Blessing of wisdome , a Blessing of long Life . y The eare , saith Salomon , that hearkeneth to the instruction of life , shall lodge among the wise . And , z It is the first Commandement , saith the Apostle , in the Decalogue , that hath a speciall promise annexed to it ; a Honour thy Father and thy Mother ; ( and Instructors , as we heard before , are as Parents : ) that it may goe well with thee , and that thou maist be b long-liued . As on the other side , there is a Curse of God denounced against those that do otherwise , that c stop their eares , like the deafe Adder , against good admonition , and refuse to heare the Charmers voice , charme he neuer so sweetly , to be ruled by their Gouernors , deale they neuer so kindly and louingly with them . d The eye that scorneth the Father , or setteth light by the Mothers admonition , e let the rauens of the valley dig it out , and the young Eagles devoure it . They are cursed with a witnes , whom the Holy Ghost thus curseth , in such emphaticall manner , in such exquisite termes , as may well make ones heart quake to heare . Yea , to do otherwise it is made a note of a reprobate and a cast-away , of one that God is fully determined euerlastingly to damne and destroy ; f I know , saith the Prophet to Amaziah , that God is determined to destroy thee , because thou doest thus , and wilt not hearken to mine advice . And of Elies Sonnes , saith the Holy Ghost , g Notwithstanding they obeyed not the voice of their Father , because the Lord was bent to slay them . We are wont to say of those that haue Plague-spots , that they haue Gods tokens vpon them , and such are seldome knowne to scape or recouer . Of such vngratious Children we may much better say , that they haue Gods tokens indeed on them ; and such ( obserue it when you will ) you shall seldome see come to good . In the fourth and last place commeth benigna pollicitatio , a kinde pollicitation or promise . And in it consider we , according to our former Division ; First , the Agent , or person teaching , King Dauid himselfe . As h Salomon his Sonne , thought a King , scorned not the title of a Preacher ; so Dauid his Father , though a worthy Prince , thought no scorne to play the part of a Scholemaster , to be a Teacher of Children , euen of pety Schollers , of litle ones . Whence obserue we , that Teaching euen of Children is no base profession ; it is that , that may well beseem euen the greatest Abraham , though a i Prince of God , or k a great Prince , yet was carefull himself l to teach his sonnes and his seruants ( God himselfe testifieth it of him , and commendeth it in him ) to keep Gods commandements . Dauid , though m the cheife Gouernor of Gods people , and n the Head of many Heathen , yet inviteth Children here to come to him , and promiseth himselfe to instruct them : as also elswhere , o I will instruct & teach thee what way to take , I will guide thee with mine eye . And Salomon , p the wisest meere man that was euer since Adam , thought it no disparagement either to his place or his person q to giue instructions & directions to the Children that God gaue him . Yea , as our Sauiour saith , r Behold one greater then either s Dauid or Salomon . Our Sauiour himselfe , t when Children were presented vnto him , and his Disciples would haue kept them backe from him , as supposing it too meane a busines for him to be employed in , was displeased with them for so doing , and called the Children vnto him . And he that was so forward to embrace them and blesse them , was ( no doubt of it ) as ready also to teach and instruct them , so oft as oportunitie was offred him . Neither ought any to disdaine or thinke meanly of this office . For 1. It is an office that hath bin formerly performed to them by others . We are all naturally as wild trees , that by manuring and husbandry become fruitfull & vseful . We brought neither Grace , nor Art into the world with vs. If we haue ought of either , we haue bin taught it by others . And we should not think much to perform that office vnto others , that by others hath bin formerly performed vnto vs. Salomon thinketh no scorne to instruct his Sonne , u because his Father instructed him in like manner before . 2. It is an office most necessarie and of singular vse . x It is the foundation , that lieth lowest , vnder ground , out of sight , that though it maketh least shew , yet * beareth vp the whole building . As Kingdomes and States consist of Cities & Townes , so these of priuate Families ; the well-being whereof mainely dependeth vpon the carefull education and training vp of the youth in them . The consideration whereof may serue first to take away the vnjust and frivolous aspersions , that either rude & ignorant , or prophane and irreligious persons do vsually cast vpon this profession . Where it is strange to see , ( and it argueth the great corruption of mans nature , ) how that those Callings that God hath most graced in the Word , are commonly most disgraced and contemned in the World. How meanely do most men think of a Preist or a Pedant ? as in scorne they vse to terme them the one and the other . And yet y who come neerer to God then the Ministers of his word ? Or who come neerer to Ministers then Schole-masters do ? What is their Schole but a priuate Church ? if it be ordred as it ought . If z Christian Families be so , Christian Scholes much more . Or what are they themselues , ( if they be at least that they should be ) but priuate Catechists , but priuate Preachers ? But as he saith , a Skill hath no foe of any , but such as are vnskilfull themselues : so none will thinke basely of so worthy and honourable a Calling , but those that are themselues either rude dolts or debauched rake-hels . Secondly , it may serue to approue and commend the prudent and pious practise of those , that are carefull to giue incouragement to those of this profession , and to prouide such meanes for the maintainance of them , that men of worth and good parts may be employed in such places : As also , to incite others , whom God hath blessed with meanes and abilitie , to all due care and caution in this kinde , as being a businesse , wherevpon the good both of Church and State mainely dependeth . As b Salomon saith , that the Throne ( or the Chaire of Estate ) is vpheld by the Plough : so we may truly say , that both Church and State are vpheld by the Schole . For let priuate Scholes be neglected , whence shall the Uniuersities be supplied ? whence shall the Ministerie be prouided ? how shall they teach others , that were themselues neuer taught ? how shall the cheife Offices be furnished with men of abilitie either in Church or Common-weale ? Both Religion and Learning will soone dye and decay , if life be not kept and maintained in the roote . And here can I not wholy passe by in silence , nor forbeare to put you of this place , in minde , of those two Honourable Knights , c the Grand-Father , and d the Grand-Child , the one long since deceassed , the other yet liuing ; whom God hath made Instruments of a great blessing , in this kinde , to this place . The former of them first founded a free Schole among you , for the training vp of your youth in vertue , religion , and good learning , and left land and meanes to maintaine it , with stipends ( such as were in those times ordinarie ) for Schole-master and Ushier . The latter of them hath added liberally to his Grand-Fathers gift , hath increased the salaries of the Teachers , and beside sundry yeerely pensions to the poore both of this place , and of diuers others neere about you , to incourage Parents the rather to set their Children to learning , and the Children to bend their minds and endevours thereunto , hath giuen a e large and liberall exhibition for the maintainance of seuen Schollers in one of the Uniuersities , to be chosen successiuely each yeere from your Schole . The Lord reward this his bounty and liberalitie aboundantly into the bosome o● Him and His ; giue you grace to make a good v●e of it ; and stir vp many more whom he hath b●essed with abilitie , to shew their thankfulnes in like maner to him from whom they haue it , by setting apart and consecrating some part of their meanes , to the furtherance and aduancement of religion and learning . Hitherto of the Agent : the Act followeth , and that is Teaching or Instruction : I will teach . Here is the Scholemasters worke to teach , to instruct . f I will instruct thee , and teach thee , saith our Psalmist els-where . And , g when I was young and tender , my Father taught me , saith Salomon . A worke and dutie of great necessitie . For the soule of man is naturally instar tabulae abrasae , as a cleane paire of tables , that haue nothing at all written in them . h There is no grace or goodnes , learning or art naturally written in it : howsoeuer some grounds there are , whereby these things may through industry & Gods blessing be attained . Yea in regard of grace and goodnes , it is instar codicis depravati , as a booke blurred and blotted , or depraued and misprinted , that must haue much rased and done out , ere it can be well corrected , or that written into it , that it ought to haue . It is i instar agri inculti , as an vntilled ground , wherein * weedes of all sorts come vp of themselues naturally , but no good thing will grow without mucking & manuring , without much trauell & toyle : it is a mother , ( as he said of the Earth sometime ) to the one , it is but a stepdame to the other . And first , what a great mercy of God then is this to this Land , and more specially to this place and many others , that vouchsafeth such meanes , and stirreth vp the hearts and mindes of worthy men to establish such courses , whereby instruction and learning may be conveighed to vs and our Children , may be wrought into vs and them , that we may not be like sauage people , no better then brute beasts ; yea in some regard worse ; since k It is worse , as that Auncient Father well saith , to be like vnto a beast , then to be a beast indeede . O learne , if you be wise , to know your owne happines before many others , to acknowledge Gods goodnes to you aboue many others , and to shew your selues thankfull both to Him , and to Those , that he vseth as Instruments to prouide such things for you . Againe , let this admonish Teachers of their Dutie , and encite them vnto the diligent performance of it ; as they beare the name , so to execute the Office ; as they receiue the wages , so to doe the worke ; as they haue vndertaken the charge of it , so to vndergo the burden of it , and discharge faithfully the trust of so great a weight , that the Parents of their Children haue entrusted them withall , euen the soules of those their Children , not their bodies onely , as deare to them as themselues . Otherwise , if they shall beare the name of Teachers , and not execute the Office , they shall be but Idols ; or , as the Prophet saith , l Idol-shepherds , so Idol-Teachers : like Idols , that haue m the name , but n not the nature of God ; that haue limmes and lineaments of a man , but no action nor life ; o that haue mouths , but speake not ; hands but feele not ; feet , but stir not . &c. If they take the wages , and do not the worke , they shall be no better then Theeues . As he said sometime in Socrates , that p the Monck that laboured not with his hands for his liuing was a Theife : so the Scholemaster that laboureth not with his tongue in instructing his Schollers ; yea though he labour with his hands otherwise neuer so much , yet if he tend not his Schole , and the instruction of those vnder his charge in it , he is as very a Theife , as he that taketh a purse by the high-way side ; he might as well pick their Parents purses or pockets . Yea , if he be wholy carelesse of the discharge of his dutie herein , he is litle better then a Murtherer ▪ he becommeth guilty of soule-murther : as Bernard truly saith of Parents negligent in the education of their Children , that they are q rather Paricides then Parents . For he is a murtherer , not onely that knocketh a man on the head , or cutteth his throat with a knife , or runneth him through with a Rapier ; but he also that by detention or deniall of due foode starueth him whom he stood bound to feede and releeue , and so suffreth him to perish through his default . As therefore you are called Teachers , and are called to teach , so be you carefull to r answer your Name , to be that , that you are termed . Apply your selues with all alacritie , sedulitie and diligence , to this necessarie , to this worthy worke . Neither let it discourage you , if you meete with some foolish and vnthankfull persons or Parents , that shall either slenderly consider your trauell , or con you litle thanke for your labour . It is with you in this case , as with Tailors , that make garments for Children : though the Children pay them not , yet their Parents , they are sure , will. Do you your dutie faithfully and constantly ; and as the Prophet said of himselfe , s Your worke shall be with God , and your wages with him : He will regard and reward you , whither men do or no. For t Euery man shall receiue his wages from him according to his worke . Nor againe let it dishearten you , if you meet with some vntoward ones , whom notwithstanding all your paines and toyle you can do no good vpon . 2 It is the care , not the cure of them , that is required of you . Do your best endeuour , and 3 let the euent be what it will , you shall haue from God , whose worke you do , when you do conscionably what you do , 4 according to your paines , not according to the issue or euent of it . But who are they , that King Dauid vndertaketh to teach ? And so passe we on from the Act to the Obiect , ( the third particular in his promise ; ) the persons taught , You. They are the Children , that before he called vpon , and invited vnto him . Children are to be taught . x Teach a Childe , saith Salomon . And , y When I was a Childe , my Father taught me . And , z I write to you , Children ; saith the Apostle Iohn , among others . And that not without good cause . For 1. We are then aptest to learne . a The foale is easier broken and brought to a pace , that is taken while it is yet young , then that is let alone till it haue more yeeres . The plant is easily bowed and bent any way , while it is but a twig , that will sooner breake then bend , when it is growne a strong tree . 2. b What we then learne , sticketh best by vs. c Any vessell will retaine long the sauour of that liquor , that it was seasoned first withall . And the cloth best keepeth its color , that was died in the wooll , that it tooke in , ere it came to the wheele or the woofe . d Teach a childe , saith Salomon , in the trade of his way ; and he will not depart from it when he is olde . 3. We haue much to go through with , and but litle time to learne ; e a long taske and a short time . f Though we set vpon it while we are young , we can hardly attaine to any perfection in ought ere we be old : and therefore can neuer begin too soone , nor soone enough neither . 4. g It is a shame for an old man to be then learning his first elements , that , that euery Childe may and should know . Not that they should not then learne , that haue not before learned . * It is better to learne late then neuer . h It is a folly for a man to refuse to learne at all , because a long time he hath not learned . And if it be a shame for a man not to haue learned till then ; it is much more a shame for him not to learne then neither . But i the longer we defer it , the more paine it will be to vs , the more shame it will be for vs , not a shame , I say , so much that now we learne , as that before we haue not learned . Lastly , Children if they be taught no good thing , they will of themselues learne euill things . k The minde of man or childe is like a restles Mill , that cannot stand still , will neuer be without worke . l By doing nothing , saith the Heathen Man , men soone learne to do euill things . And m euill weeds come vp apace , and grow soone ouer ranck in vs , if some diligent husbandry be not constantly vsed with vs. And here first Children are to be admonished to vse their time and meanes well , that Gods goodnes , and the care and bounty of Frends and Parents affordeth them , and n to apply themselues to their learning , while their senses are liuely , their wit quicke , their memorie fresh and strong ; take that in now that may sticke by them hereafter ; o lay that vp now that they haue comfort of , and benefit by hereafter : Do as wise trauailers , that haue a long dayes iourney to make , that get them vp betimes , and take the day before them , and not p like foolish , improuident , and vnaduised persons , that with friuolous delayes trifle out the time , and burne day-light . You know what is said commonly , that q Time and Tide tarieth for no man. Neither is it possible to recall any one day or houre , when it is once ouer , nay nor the least minute or moment of our life , when it is once past and gone . It will be too late for you to say hereafter , r Oh were I as young againe as once I was ; or , Were I to begin againe as sometime I was , and had that time and those meanes that then I had , or might haue had , I would then doe thus and thus . Preuent it now therefore , while you may , by following good counsell , and taking your learning , that now seeketh you , and offreth it selfe vnto you ; s least you mourne hereafter in your latter dayes ; when you haue spent your time and your strength in folly and vanitie ; and say , How haue I hated instruction , and in mine heart scorned correction ; and haue not obeyed the voyce of them that taught me , nor inclined mine eare vnto them that instructed me : yea * when your bones , it may be , as he speaketh in Iob , are so filled with the sinnes of your youth , with the fruits of those loose courses that then you took , that they leaue you not , till they lye downe with you in the dust . As also many Parents come here iustly to be reproued , that are too too careles in this kinde ; Let their children go on without instruction and correction so long , that afterward when they would themselues , they can do no good with them ; but through the just judgement of God vpon them by their stubbornnes and vntowardnes , they become t such a corrosiue and an heart-sore vnto them , that they make them euen weary of their liues , and oft bring their grey heads with excessiue greife for them to the graue . Let them alone , say they , yet a while ; they are but young yet : there will be time enough to teach them , and to nurture them hereafter . Yea , but for the body of thy Child , thou wouldst be wiser and more warie . Were any limme mishapen , or did any part grow awry , thou wouldst be sure to take it betimes , while the nervs are gentle and pliable , the flesh soft and waxie , and the bones tender , and gristly , so as they may be easily wrought and moulded any way . Be no lesse wise then for the soule of thy Childe . Thou canst not begin too soone . u Forestalled we are all of vs ; the Heathen themselues saw and said as much . We bring vice into the world with vs , that must be wrought out of vs ; and the sooner we are delt with , ere it take deeper roote with vs , or grow to stronger head in vs , the more easily it will be done . What shall we say of those , that all their whole time traine them vp in idlenes , in nothing but vanitie and naughtinesse ? That which proueth afterthe very bane and vtter ouerthrow of them . For hauing bin brought vp to nothing , and hauing no kinde of imployment to passe their time away with , they light commonly into lewd company , whom they waste themselues and their meanes with , and so come at length to confusion . What shall we say , I say , of such , but what Bernard before said , that such are x rather Paricides then Parents ? And the bloud of their Children shall be one day required at their hands , which though they perish deseruedly through their owne voluntarie default , yet by their diligent endeuour and care might haue done much better . But what is it that Dauid would haue these litle ones to learne ? And so come we at length to the fourth and last Branch ; the Subiect-Matter of his teaching ; the Feare of the Lord. The last point then that we obserue hence is , that , The Feare of God , religion , and godlinesse is to be taught Children , and to be learned as well of young as of old . a Abraham , saith God of him , will teach his Sonnes and his whole houshold , to walke in Gods wayes . b Remember thy Creator , to wit , to feare and serue him , saith Salomon , in the dayes of thy youth . And , c Yee Fathers , saith the Apostle Paul , bring vp your Children in instruction and information of the LORD . And great reason for Parents so to traine them vp , if they desire or regard their good . For 1. there is no true wisdome but in it . d Timor Domini principium sapientiae . The Feare of God is the Beginning of Wisedome ; saith Salomon . Yea , Timor Domini caput , or praecipuum sapientiae ; e The Feare of God is the cheife and principall point of Wisedome ; saith both f Dauid , and the same g Salomon . And Iob long before either of them , h Timor Domini est sapientia ipsa : The Feare of God is wisedome , euen wisedome it selfe . No true wisedome without it , no true wisedome but in it . To be taught our Children therefore , if we would haue them wise , if we would not haue them fooles and ideots , as they must needs be without it . 2. There is no true happinesse without it , no blessednesse but by it . For it is that , that Gods blessing is entailed vnto ; euen all the good blessings both of this life ▪ and the next ; and Blessednesse it selfe , not temporall onely , but eternall . For , i Blessed is the man that feareth God : and , k Blessed is euery one that feareth the Lord ; and , l He is a blessed man that standeth alwayes in awe . For , m Godlinesse ( that is , the Feare of God , ) hath the promises both of this life , and of that that is to come . Of this life . For , n There shall be no want to those that feare him : they shall lacke nothing that is good for them . And of the life to come too . For , o The louing kindnes of the Lord is for euer and euer vpon them that feare him ; and his p bounty or mercy vpon their Childrens Children . And therefore no maruaile if Salomon , as in the Entrance into his Prouerbs he maketh the Feare of God , the Beginning of all ; so in the Conclusion and shutting vp of his Ecclesiastes , he maketh the same Feare of God , the very Summe and the End of all . q Summa , or Finis rei . Will you heare , ( saith he ) what is the Summe , or the End of all : Feare God , and keepe his Commandements : For that is the whole dutie of man : and that is the only meanes to make man truly happy , the maine matter that Salomon there intended to teach . Now this First may teach you that be Parents , Masters and Teachers , what to labour in , if you desire the true welfare and happinesse of those that be vnder your charge , or Gods blessing vpon them , and your labours and endeuours with them ; euen to teach them the feare of God. You are not to thinke it enough , that you haue taught them some trade , that you haue giuen them learning , ( humane learning , I meane ) that they may liue by an other day ; but you must withall , or else you come far short of that you should do , teach them also to feare God , and so to serue him here , as they may liue with him eternally , when they go hence . To which purpose it is well obserued , that the promise of a blessing to be continued to posteritie , though made to the obseruance of all Gods precepts , yet is r more specially annexed to the second Commandement in the Decalogue , which is concerning the seruice and worship of God ; God thereby intimating what Parents & others should principally apply themselues to haue planted in their Families , if they would haue Gods blessing entailed vpon their issue . For as for other things , euen Heathen and Infidels , or meere Ciuill and naturall men , will be ordinarily teaching and instructing their Children , to forbeare and abhorre lying , and stealing , and loosenes of life , and surfeting , and excesse , and the like ; because such things may make them vnfit for common and ciuill society , or may be a meanes to waste them , and that , that they shall leaue them . But God would haue vs , ( and those that be truly godly will regard it , ) to go a st●p further , and to teach them a lesson beyond all this , not ciuilitie alone , but true piety too ; that we may be blessed in them , and they inherit Gods blessing with vs. And surely what difference will there be betweene a Christian Parent and an Heathen , a Christian Schole-master and a Pagane ; if the Parent or Schole-master teach his Children and Schollers , matter of ciuilitie or humane learning alone ? Do not Heathen euen the same ? As the Apostle speaketh in an other case , s He that prouideth not for his Familie , is worse then an Infidell : So here , that Parent that bringeth vp his Childe idly , is worse then many an Infidell : he that traineth him vp in some worldly trade onely is no better then they . That Schole-master that teacheth them not at all that be committed vnto him , is worse then many an Infidell ; he that giueth them humane learning onely , is litle better then they . That Parent or Teacher that doth not teach them Ciuilitie , comes far short of many Heathen ones ; he that doth teach Ciuilitie , and not Piety withall , goeth no further then they haue gone . Lastly , Children also must learne to feare and to serue God. If your Gouernors must teach you it , then questionlesse you must learne it . t Remember thy Creator , saith Salomon , in the dayes of thy youth . And , u Whereby shall a boy , or a Child , saith Dauid , make his path pure , but by taking heede to it according to Gods word ? It is an idle conceipt of many , that Religion and Godlinesse is not for Children , that such things concerne them not . There is no age freed from it . And therefore Iohn writeth vnto , and directeth , what he writeth , vnto all , x not to olde men , and young men , strong growne men onely , but to Children and litle ones also . And surely most equall it is , y that as the first-fruits of other things , so the first-fruits of our yeeres should go also to God. It is but a Diuelish Prouerbe , A young Saint , and an old Diuell . The Holy Ghost by Solomon assureth vs the contrary : z Teach a Childe , saith he , in the trade of his way , and he will not depart from it , when he is old . It is true indeed , that those that haue made most shew of piety , a when they fall away againe , proue vsually most prophane . But b where it hath once truly taken roote in the heart , there it will continue constantly euen to all eternity , and neuer dye or decay againe . Let this therefore , good Children , be your principall care and studie : ( For what shall it availe you to be cunning in Tully , Virgil , Homer , and other profane Writers , if you be vnskilfull in Gods booke ? to haue learned Greeke and Latine , if you learne not withall c the language of Canaan ? to haue your speech agreeable to the rules of Priscian or Lilie , if your liues and courses be not consonant to the rules and lawes of Christianitie ? to haue knowledge of the Creatures , when you are ignorant of the Creator ? to haue learned that whereby you may liue a while here , and neglect that whereby you may liue eternally hereafter ? ) Learne to feare God , to serue God ; and then God will blesse you . For d He will blesse those that feare him , be they great or small . Yea he will take charge of you , and prouide for you , if your Parents be taken from you . e Though my Father and Mother , saith Dauid , should leaue me , yet would God take me vp . f He will be a Father vnto you : g he will see you shall not want . If your Parents haue wrought the Feare of God into you ; h they shall be sure to leaue Gods blessing to you ; they may boldly bequeath it you ; and you shall be sure to partake with them in it . To end where we began ; it is the commendation of Timothie , and of his Parents withall , that i he had knowne the holy Scriptures from a Childe ; and had bin euen k nursed vp in the words of faith and good doctrine ; l sucking piety and godlines in , with his Mothers milke , and beginning to be acquainted with it euen at the breast . Let the like course be taken of , and with others , and it will make them proue in time also like Timothie , m wise to saluation , and enabled to euery good worke . FINIS . Notes, typically marginal, from the original text Notes for div A01530-e70 a Ben● sicium nisi à v●lente non ●atur . Sen. de ben . l. 5 ● . 19 Beneficium est qu●d qui● dedit , c●m p●sset & non dare . lb. l. 3. c. l 9. b Legatur Ambr. exhort . ad p●nit & August . homil . 41. c Beneficiū dando accepit , qui digno dedit . P. Syrus . d Act. 20. 35. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicurus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de philoseph . apud dutes disser . Non honestius tan . ●um , sed & tucundius est ben ficium dare quàm accipere . 〈◊〉 Itaque Sen. de ben . l. 1 c. 1. Ma●m n●n recipere benefi●ia , quàm non dare . Notes for div A01530-e310 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Tim. 3. 16. b Prov. 30. 5. c Psal. 12. 6. d Licit 〈◊〉 Scriptura diuina Dei gratiam spiret , praecipuè tamen dulcis est Psalmorū liber . Ambr. praefat . in Psalm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. praefat . in Ps. Psal●●rū liber quaeconque vtilia sunt ex omnibus continet . August . e Psalmꝰ omnibus & vbi● prasto est . Lege Ambros Aug. Ruffin . & Euthym. praefat . in Psal. f Psal. 424. & 102 ut . 1. Sā . 1.15 . h Psalmi 〈…〉 Psal. 118 in fi●e . i Vt memoriae consuleret . Muscul. in Psal. 119. k V●autmadm●di● parvutorum inger●● primis literarū elemētis assu●scunt vsum dicendi assumer● ; itanos etiam vsam vtuendi discamus . Ambros. in Psal. 118. l Vers. 1 , 2. m Vers. 3 , 5 , 7 , 8. n Vers. 9 , 10. Part 1. Doctr. 1. o Eccles. 12. 1. p Deut 9. 7. q 1. Tim. 4. 16. r Deut. 4. 23. s Esai . 2. 3. t Esai . 2. 5. Reason 1. u Iob. 11. 12. x Ier. 2. 24. Reason 2. y Prov. 15. 24. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephes. 2. 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . L● , Ardua virtutis via . Horat. carm . l. 3. ode 24. Sed & Ovid. de Pont. 3. eleg . tendit in ardua virtus . Et S●●us b. l. Pun. l. 2. Ardua virtut●̄ profert via . ●Et , cilsum virꝰ . petit ardua collem . Lege Se. nec . epist. 123. b Mens●●● ad mel●●ra em●itur , quasi contra ictis fl●minis con●tur . &c. Greg. Rom. m●ral . l. 11. c. 28. Reason . 3. c 2 Thess 3. 13. Galat. 69. d Alphius foener●t●r , cuius m●minit Hora●●ꝰ epod 2. e Optima n●mina no appellādo mala f●eri , Alphius 〈◊〉 v●rissimè f●rt●r . Colum. de re rust l. 1. c 7. Vse 1. f Hebr. 10. 24. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Esai . 2. 3. i Esai . 2. 5. k Zech. 8. 21. Application . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Deut. 6. 7. Si● Prov. 27. 17. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plu. praecept . polit . Vse 2. o 2. Pet. 1. 12. p R●m . 15. 14 , ●● . q 〈…〉 * 〈…〉 r Plantas ne●●●●●●quemius adaq●●re pr●●erit . P●●m●s . in Pi●●ip . ●● Greg. Rom. m●ral . l. 27. c. 14. s H●u● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m●nemur 2. Timo. 1. 6. Part 2. t 〈◊〉 . 13. 23. & 21. 7. u 1. Iohn 3. 17. & 4. 7. x 1. Ioh 3. 7. y 1 Iho. 5. 21. Dectr . 2. a 1. Thess. 2. 11. b Galat. 4. 19. c 1. Thess. 2. 7. Reason . 1. d Exod. 20. 12. Deut. 5. 16. e 2 King. 5. 13. f Hebr. 12. 9. Reason . 2. g 1. Cor. 4. 15. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Timo. 1. 2. 1. Tit. 1. 4. Reason . 3. Vse . 1. k Princeps pius nunquam carebit l. b●ris : Totius est regni pater . Princeps abunda● ergò faelicissimus Tet liberis , quot subditis . Th. Morus in epigram . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer de Vlysse Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenop●● Cyripae . l. l. 8. Cantion . m 1 Sam. 2. 2● . ●euis obi●●gatio 〈◊〉 satisfe●erat discipli●● . Salpit . hist. sacr . l. 1. n 1 King. 1. 6. o 1 Sam. 4 18. p 2 Sam. 15. 12. 1 King. 1. 5. r Pro● . 29. 15. s Prov. 13. 24. t Mango blanditur , vt corrumpat ; Pater minatur , vt corrigat . Aug. in 1. Ioan. tract . 7. u Pius est f●riendo ; crudelus esset parcendo , ldem de ●ēp . 94. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristotel . ethic . Nicom . l 2. y Quid tam pium quā medicus ferens ferramentis ? saeuit in vulnus vt homo sauetur : quia 〈◊〉 vult●ꝰ palpetur , homo perditur . Aug. de verb. Dom. 15. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( 1. Cor. 15. 55 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. in ascet . q. 4. a Apoc. 3. 19. b Hebr. 12. 6. c Prov. 3. 12. d Molestus est & Medicus furenti phrene●ico , & Pater indisciplinato filio , ille ligando , ille caedendo , sed ambo diligendo . Si autem illos negligant , & perire permittant , ista poti●● mansuetudo falsa , crudelis est . Aug. epist. 50. e Tit. 1. 13. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rigidè Biza i● not . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Dion Chrys●st . orat 78. h Srie tateas , dilectione taceas : sine cl●m●s , di●ectione clam ●●si●eparcas , d●iect●●n● parecas : sine corrigas , dilect●●e corrigas . A●i disciplinū si●ni 〈◊〉 di●●ante ●h●ritate . Omnia de charitatis pro●d●nt rad●●e . D●●ge , & quod●●s fat . Aug. in 1. Ioan. tract . 7. i 1. Cor. 16. 14. k Veluti pueris dant crus●ula ●landi D●ctores el●m n●● velint vt discere trim● . Hor. sat . 1. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●ciet D●us la●etū Gen. 9. 27 E : H●sh 2 14. Alliciā eā , & ●quar ad cor eiꝰ m L● seuerita●ē mansuetud● condiat , 〈◊〉 mansuetuainē , ne disselu●a sit , di striction● seueritas ac●●ndat Greg. ●o . in Euāg . bō . 17. Ne aut districtio sit rigida , aut ●●etas remissa . Idem de pastore part . 2. cap. 6. Remissio no vitians , correptio nō cruemans : & seueritas etiam tēperamenti , quae nō sit titra , 〈◊〉 te●●ca . Sidou . epist. 9 lib. 4. & Radevic de gest . Frid. l. 2. Quae sangnin●m effundat p●u tius g●m effund . 1. Tertull. ap●l●g n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Galat. 6. 1. tanquam membrum luxatum in lo. um proprium , ad situm na●●vum reducrte . Sirigel . ad Gal. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Paul. Aegin . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●●n C●●risest . orat . 33. - v●luti pueris a● sin●●ia tetra midentis Cum dare conantur , prius oras p●●ula 〈…〉 dulci mellis sta●●que liquore , Vt puerorum atas improuida ludificetur Labr●rum tenus ; interea perpotet amarum Absinthi laticem , deceptaque non capatur , Sed potius tali facto recereata val●● it . Lucret de r●r , nat . l. 4. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. & Euthym. praefat . in Psal. Sapientes mediei , siquando vsus popescerit , vt austeriora medicamenta agris o●●erant mortalibꝰ : ne aeger vtilitatem pr● austeritate refugiat , ora ac sammitates poculi quo remediū perrigūt , m●lle ●●cuml●nunt . Aug. ibid. r Null●̄ est animal morosius homine , quodque arte mai●re tract●ri debeat . Sē . de clement . l. 1. c. 17. Vse 2. s 1. Thess. 5. 12 , 13. t Dijs , Paren●ibꝰ , & Praeceptoribus nihil pro merit● posse rependie . u Philem. 19. * Prov 23. 14. Iam. 5. 20. x Am●● 5. 16. y Psal 32. 9. z Esai . 1. 3. a Iumenta eos calce morsuque appetunt , à q●bus corum curā . da vul●●ra contrectantur . Aug epist. ●0 . & hemil. 24. b Medicum ●●vr●n em & secam●m 〈◊〉 quem & a● r●endum a● s●●●nd ●mem●uci●ꝰ ●●●res . in Psal. c Prov. 12. 1. d Prov. 15 10. Part 3. Doctr. 3. e Prov. 4. 1. f Prov. 4. 20. g Prov. 5. 7. Reason 1. h Prov. 13. 1. i Prov. 12. 15. k Prov. 3. 7. & 26. 12. B●●d●sipi● , quisibi sap●t . l Corsilij satis est in 〈◊〉 m●mi●i . Aracl●ne apud Ouid . met . l. 6. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . oper . l. 1. & Arist. ●thi● . l. 1. c. 4. Paucis animus sui rector optimꝰ . Moeneri v●lle ac posse s●cunda virtus est . Senet . de benefic . l. 5. c. 25. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 invtile pondu● . Homer . Il●ad . 6. & Odyss . ● . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S●phccl . ●seru venit vsu● ab a●nis . Ovid. m●tam 1. 6. Quisquis sen●x ad sapientiam per venit , annis p●rvenit . Sen. ep . 68. Reason 2. p Ezech 3. 7. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo de Decalog . r 2. Cor. 13. 3. s Quicquid obedientiae exhibetur , et exhibetur , qui dicit : Qui vos qudit , me audit . Bern. de grad . obed . Luk. 10. 19. Vse . * Aur● prima mortis 〈◊〉 , prima ap●riatur saluto . Bern. a●i●ubi . t Homer . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sapiens 〈…〉 aures quibus cer●m pari● est obdere . spissament●●pus est , qu●● vsumin s●cijs Vlyxē ferunt . Sen. 〈◊〉 . 31. u Rom. 16. 18. v Quia vtile est i●ventuti regi , impositi sunt 〈◊〉 quasi Magistratus d●mestici , sub quibus contineretur . S●n. de ben . l. 3. c. 11. x Prov. 8. 32 , 33. y Prov. 15. 31. z Ephes 6. 2 , 3. a Exod. 20. 12. Deut. 5. 16. Math. 15. 4. & 19. 9. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Psal. 58. 4 , 5. d Prov. 30. 6. e Effosses oculos roret a●ro gutture corvus . Catull. in Comin . f 2 Chron. 25. 16. g 1. Sam. 2 25. Part 4. Branch 1. h Eccles. 1. 1 , 12. Doctrine 4. i Gen. 23. 6. k Sic Montes Dei. i. ingentes . Psal. ●6 . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arat. in diosem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . T●●on . in schol . l Genes . 18. 19. m Psal. 78. 71. n Psal. 18. 43. o Psal. 32. 9. p 1. King. 3. 12. 2. Chron. 2. 12. q Prov. 4. 1 , 2. r Matth. 12 42. s Math. 22. 43 , 44 ▪ t Math. 19. 13 , 14 , 15. Reason 1. u Prov. 4. 3 , 4. Reason 2. x Op●rum Fastigia s●ectantur , latent Fandamenta . Qui. til . institut . prasat . Pius ●abet ●peris 〈◊〉 . mostentatio●● . Ibid l. 1 c. 4. * Non sunt cont●nenda qua●si para● , fine quibus magne constare 〈◊〉 ssunt Hierom ad laetam Ad nullius res summem ni● prae edenti us intiijs pervenatur . M●n ra●sta si negligantur , n●n ●rit mat●ribus ●o●ꝰ . Q●●●til . 〈◊〉 . praefat . De●●le fundamentū fal . ●t opꝰ . 〈◊〉 de ●r●mm●●ca . Nec stqui● di●cere satis nō est , Quin●●●●●st●t . l. 1. c. 1. Vse 1. y Levit. 10. 3. N●m . 16 9. z 1. Cor. 16. 19. a Scientia non habet iuimicum nisi ignorantem . Vse 2. b Eccles. 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph. ●●conom . Application . c Sr Andrew Iudde . d Sr Thomas Smith . e Seuenty pounds per annum . Branch 2. Doctrine 5. Reason 1. f Psal 32. 9. g Prov 4 3 , 4. h Nemo nase●tur art●sex . Non dat natura virtutem . Ars est bonis s●●i . Virt●s nō cont●ngil animo nistinstituto & edocto , & ad summum assidua exercitatione perducto . Ad hoc quidem , sed non cum ho : nascimur . Et in opti●● etiam , an●equam erudias , virtutu materia , nō virtus est . Senec. epist. 8. Reason 2. i Vt og●r quam vi● fertilis fine cal●●ra fructu●sus esse non p●test : sic fine doctrina an●●●us . Cic. T●●cul . l. 2. Cult●t● a●●mi plalos phia est , quae ex●ra● it v●tra radicif●●s ; & praeparat anim●s ad satus accipend●● ; eaque mandat his & s●rit , quae adul●a fructus vberrimo●●erant . Ibid. * lucultis vrenda filix innascitur agris . Horat. sat . 2. Et iniussa viresc●●t Cra●●●● . Virg. Geog. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Terra sponte nascentium mater , consitorum est neuerca . Aesop. apud Planudem in vita ipsius . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●tus est comparati ●umento , quàm nas●i i●mentum . Chrys. ●●mil . in Asc●us . Domini . Vse 2. l 〈◊〉 11.17 . m 〈…〉 . 5. n Galat. 4. 8. o Psal. 115. 5 , 6 , 7. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrat 〈◊〉 . Eccles. lib 4. c. p 23. Mon●●c●us ut ●●per●●us f●urtis prae●●●i ●ar cens●tur . Cassio●●● . i. est . tr●part . l. ●● 1. q Peremptores potius quàm parentes . Bern. in Epist. 111. r N●men tuum attend● . I●●o quod 〈◊〉 Hieron . ad 〈◊〉 . s Isai 49. 5. t 1. Cor. 3. 8. 2 Curam exigeris , n●n curationem . Bern de consid . l. 4. 3 Securus labor , qu●m n●l●us valet eua●uare defectus . l●●d . 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Secundum laborē , non secundum proventum Bern. Ibid. 1. Cor. 3. 8. Branch 3. Doctrine 6. x Prov. 22. 6. y Prov. 4. 3 , 4. z 1. Io● . 2. 12 , 14. Reason 1. a Fingit eq●ū doc●●em tenera c●ruice magister , Ire v●om quam monstrat eques . Horat epist. 2. Vt corp●ra ad quosdam membroris ste●us sormari nisi tener● non possunt : sic animos qu● qu : ad pleraque luriors r●●ur ipsum facit . Quinisl . inst . l. 1. c 1. In cunctu fere rebꝰ citius assuescit o●e quod tenerum est . Novelles adhuc & vix firma radicis arbuscules , dum ad emuem ductum sequaces sunt , in quālibet partem slecti facile est : quaetura plarumque curnatae citò ad arbitrium celentis corriguntur . Tenerve adhuc & primae aetatis animalia fine labore domari solent ; quantoque citius à vagandi aetatis liberti ● edissucta sunt , tanto facilius vel collaiugo , vel 〈…〉 tunt . Pelag. ad Dem●●r . Reason 2. b Altius praecepta descendunt , quae teneris imprimuntur ●tatibus . Sen. ad . Hel● . c. 16. Natura tenacissimi sumus eorum quae rudibus annis percipimus . Vt sapor , quo n●na 〈◊〉 durat : nec lauarum colores , quibus simplex ille eand●r mutatuss est , elui ●ossunt . Quintil. institut . l. 1. c. 1. c Quo semel est imbuta recens , scruabit oderē Testa din. Horat. epist. 2. Difficulter eraditur , quod rudes animi perhiborunt . Lanagum concliylia quis in pristinum condorem revocek ? Recens testa diu & soporem obtinet & oderem , quo primum imbut● est . Hieron . ad Laet. d Prov. 22. 6. Reason 3. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ars longa , vita brevis . Hippocr . aphor . 1. f Perge & proper●● ne tibi accidat , vt senex dis ca● : imò ideò magis properar , quontam id iuver●● aggressus es , quod perdiscere vi●●●enex po●●is Sen. ep . 77. Reason 4. g Turpis & ridicula res est elementarius senex . Ibid. 36. Quid rurpius qu●m senex viuere ( discere ) incipiens ? Ibid. 13. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrat. apud S●ob . ●om . 2. c. 29. h Stult●m est nolle discere , quia di● nō didiceris . Sē . ep . 36. i Sed propera , ne● it venturas differ in horas ; Qui non est bodie , eras minus ap●ꝰ erit . Ovid , remed , l. 1. Moc est discendi tempus , nō quod aliquod sit , quo non sit discendum : sed qu●madmodum omnibus anni● studere hono●●um est , ita non omnibus institui . Sen. ep . 36. Reason 5. k Omni mobili mobili●● consistere non potest , sed molendiui instar , impigr● voluitur . &c. Bern. medit . cap. 9. l Nihil agend● malè agere homines discunt . Catonis oraculum , quo nihil verius . colum . de re rust . lib. 11. cap. 1. m Incultis vrenda fili●● tunascitur 〈◊〉 . Horat. sat . 3. Vse 1. n 〈…〉 o 〈…〉 p 〈…〉 q 〈…〉 r O mihi praeteritos ref●rat si Iupiter ann . 1. &c. s Prov. 5. 11 , 12 , 13. * Iob 20. 11. Vse . 2. t Gen. 26. 35. & 27 46. u Ad neminē ante bona mens venit quàm mal● : omnes prae●ccupats sumus . Virt●tes descere est vitia dediscere , Sē . epist 51. Ad virtutem cont●udimꝰ inter vitia distr●cti . Ibid. 75. x Peremptores potius quàm parentes . Bern. epist. 111. V●inam liberorum nostrorum mores nō ipsi p●●deremus . Infantiam , statim delucijs solumꝰ . Mol. lis illa educatio , quaem indulgentiam v●amus , neruos cēs & mentis & corporis frangit Quintil. ins●● . l. 1. c. 2. Branch 4. Doctrine 7. a Genes . 18. 19. b Eccles. 12. 1. c Ephes. 6 4. Reason 1. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov 9. 10. Virtutum omn●um fandamentum 〈◊〉 . Cic. pro Planc . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Prov. 3. 9 & 4. 7. f Psal 111. 10. g Prov. 1. 7. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iib. 28. 28. Qu●d & idē ferè Solomon Pro. 15. 33. Reason 2. i Psal. 112. 1. k Psal. 128. 1. l Prov. 28. 14. m 1. Tim. 4. 8. n Psal. 34. 9 , 10. o Psal. 103. 17. p Ita verto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pr●●t vsurpatur , Psal. 112. 3 , 9. & 2. Cor. 9. 9 , 10. q Eccl●s . 12. 15. Vse 1. r Exod. 2● . 6. Deut. 5. 10. s 1. Tim 5. 8. Vse 2. t Eccles. 12. 1. u Psal. 119. 9. x 1. Ioh. 2. 12 , 13 , 14. y Vt primiti● reris , ita primitiae dieris . Greg. in Evang. z Prov. 22. 6. a 2. Pet. 2 20. Math. 11. 45. b 1. Pet. 1. 23. 1. Ioh. 3. 9. Sapientia nō 〈…〉 non revolvitur . Sē . epist. 76. c Esai . 19. 18. d Psal. 115. 13. e Psal. 27. 10. f Psal. 68. 5. g Psal. 23. 1. h Psal. 37. 25 , ●6 . i 2. Tim. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 1. Tim. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . H●mer Sophista in Monod . Ru●i●s . m 2. Tim. 3. 15 , 17. 
A01531	----	The decease of Lazarus Christ's friend A funerall sermon on Iohn. chap. 11. vers. 11. preached at the buriall of Mr. John Parker merchant and citizen of London. By Tho. Gataker B. of D. and rector of Rotherhith. Gataker, Thomas, 1574-1654. This text is an enriched version of the TCP digital transcription A01531 of text R212839 in the English Short Title Catalog (STC 11656). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 142 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A01531 STC 11656 ESTC R212839 99835846 99835846 72 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01531) Transcribed from: (Early English Books Online ; image set 72) Images scanned from microfilm: (Early English books, 1475-1640 ; 1065:16) The decease of Lazarus Christ's friend A funerall sermon on Iohn. chap. 11. vers. 11. preached at the buriall of Mr. John Parker merchant and citizen of London. By Tho. Gataker B. of D. and rector of Rotherhith. Gataker, Thomas, 1574-1654. [8], 48 p. Printed by E[dward] G[riffin] for Edward Brewster, and Fulke Clyfton, and are to be sold at the Bible on Fleet-bridge, and on New-Fishstreet-Hill, London : 1640. Printer's name from STC. Reproduction of the original in the British Library. eng Parker, John, d. 1639 or 40 -- Early works to 1800. Sermons, English -- 17th century. Funeral sermons -- 17th century. A01531 R212839 (STC 11656). civilwar no The decease of Lazarus Christ's friend. A funerall sermon on Iohn. chap. 11. vers. 11. preached at the buriall of Mr. John Parker merchant a Gataker, Thomas 1640 23634 827 735 0 0 0 0 661 F The rate of 661 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-03 TCP Assigned for keying and markup 2002-04 SPi Global Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Judith Siefring Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion THE DECEASE OF LAZARUS CHRIST'S Friend . A Funerall Sermon ON Iohn . Chap. 11. Vers. 11. Preached at the Buriall of Mr. JOHN PARKER Merchant and Citizen of LONDON . By THO. GATAKER B. of D. and Rector of Rotherhith . LONDON . Printed by E. G. for Edward Brewster , and Fulke Clyfton , and are to be sold at the Bible on Fleet-bridge , and on New-Fishstreet-Hill . 16●0 . TO THE RIGHT VERTVOVS and Religious Gentlewoman , Mrs. JOANE PARKER , the Relict of Master Iohn Parker lately deceased . HAving beene , with much importunity and renewed reqests , a incessantly solicited , by divers , who either had themselvs heard , or from others heard of , what was delivered at the enterrement of your late wor●hy Consort , and either had knowne him in his life time , or taken notice of his course of life then related , to make that more publick , that was then uttered , in the audience but of a few to speak of , and by reason of the lownesse and feeblenesse of my voice , of the fewer ; I was at length over-wrought ( though having formerly no such purpose ) to condescend thereunto : the rather hoping that his examplary course of life and cariage , with the good effect and comfortable issue of it , might be a meanes , through Gods blessing working together therewith , to invite , incite , allure and winne others to the like . Experience teaching , that b mans nature is of it selfe more prone to walke by example then by rule ; and to follow precedents rather then precepts . Those also having this advantage of these , that c they shew not only what things are enjoyned , and how things enjoyned may be done ; but they d take away also that common counter-plea of impossibility , which against all exhortation and admonition is by the multitude usually objected ; by shewing , that such things as are required of them , are no other then have beene done by e men like themselves ; and may therefore be done by others also , and among others f by themselves , if they will but as those before them have done , endeavour and enforce themselves thereunto . I remember a good saying of a Reverend Divine now with the Lord , that g a good great man is a great Moat in the Devils Eye : for that the exampls of those that are in eminent places , as they are h more eyed of others , so i they draw the more after them , either to good or to evill . And I may well adde , that a r●ligious rich man is likewise ( witnesse blessed k Job ) a great Moat in the Devils Eye : not only because such an one , having his heart enlarged answerably to his hand , may l by his bounty and beneficence do a great deale the more good , and that m where the Devill least liketh : but because also in such it is made to appeare , that by honest courses and n Gods blessing upon them , men may attaine unto wealth , as well as by fraud , deceipt , extortion , oppression , and such indirect wayes , as o most strive to raise and advance their estates by , and p without which they think wealth cannot possibly be compassed . Yea , let me adde in the third place , that a religious industrious man ( and yet I see not well , q how they can be severed ) is a great Moat in the Devils Eye . For that by his● aven and wise practise such an one maketh it manifest , that a man may well serve God in a constant course , and yet follow also the duties of his speciall calling ; and that there is therefore no such necessity , as many , on either side faulty , pretend , of neglect of the one , if the other be diligently attended ; but that r both of them may have their due time and place , without enterfering or justling out either of other , as the s rules both of reason and Religion require . The common , yea , almost generall abuse of the times , might well require me to adde , that a sober and temperate , as well as a religious ( and yet t what Religion can be , where excesse reigneth ? ) but yet , that a sober and temperate Merchant or Tradesman , may well be reckoned among those Moates , that disturbe the common adversaries eye : since that by such it appeares , that men may have ordinarily , in orderly manner , mutuall commerce , trade , and traffick either with other , without u beating every bargaine they make over a Wine-pot , and concluding it with braines equally distempered on either side . In these therefore and divers other respects , I supposed the example of this our worthy friend and faithfull servant of Christ might be usefull to many : and was in that regard the rather induced to satisfie the desire of those , that so instantly pressed me in it . Which having once concluded on , I knew none fitter to addresse it to , then to your selfe ; who had chiefe interest under God in him , x by Gods own ordinance , while he lived ; and may with fairest title and plea lay best claime to the memory of him now deceased . To you therefore , beloved in our common Saviour , I tender it to remaine by you ; for my selfe , as a monument of mine entire a●fection to him , who is now with the Lord , and to his surviving for him ; for your selfe , as a memoriall of what a precious Iewell it pleased God sometime to possesse you of , and to grace you with : yet not thereby to renew your griefe for your temporary losse of him , ( if it may be so tearmed , when he is but , as y he saith of Onesimus , gone from you for a time , that you may after a while againe receive him and enjoy him for ever ) joyned with his eternall and incomparable gaine ; but z to minde you of his goodnesse who bestowed him upon you , and of thankfulnesse to him for the continuance of such a favour so long unto you . So beseeching God abundantly to blesse you , and all yours and his , with all spirituall blessings and sweet comforts in Christ , I take leave , and rest Yours ever in all Christian office , THO. GATAKER . THE DECEASE OF LAZARVS CHRISTS Friend . John , Chap. 11. Vers. 11. Our Friend Lazarus sleepeth . THey are the words of our Saviour Christ , more covertly intimating that to his Disciples , which presently after hee telleth them in plaine tearmes ; to wit , Lazarus his decease . And they need no curious Analysis ; for the sentence is but short ; nor large explication ; for there is nothing in them ambiguous , but what our Saviour himselfe in the words following explaineth . In them we may consider ; 1. The person spoken of : and 2. His present estate and condition . The person spoken of is described ; 1. By his name ; Lazarus , or a Eleazer . For b all is one : and it ●ignifieth one whose aide God is . 2. By his relation to Christ , and his Disciples . Our Friend . His present estate and condition is expressed in a Metaphore . He sleepeth . That is , as our Saviour himselfe by and by after expoundeth it , c He is deceased , he is dead . From the words thus opened , these Points of instruction offer themselves unto us . 1. That every faithfull one is one of Christs friends . 2. That every friend of Christ , is a friend of those also that are Christs . 3. That Christs friends dye as well as others . 4. That death , to such especially , is but as a s●●epe . 5. That this their friendship never faileth : it surceas●th not in death , but surviveth their decease . And of these in order , as God shall enable , and the streights of time permit . First then , * Every faithfull soule is a friend of Christ . Every true Christian is one of Christs Favourites . It is the usuall style of Abraham , d the Father of the faithfull ; Gods friend . e To Abraham thy friend : saith Iehoshaphat to God . And , f ye seed of Abraham my friend ; saith God to his people . And , g Abraham , saith S. Iames , believed God ; and he was called Gods friend . So here , of Lazarus , a Sonne of Abraham , Christs friend . Our friend Lazarus , saith our Saviour . And to his Disciples elsewhere in generall , h I tell you , my friends . And , i ye are my friends . k No more servants , but friends . This will more cleerely appeare unto us , if we shall consider , what the common nature of friendship or amity is . Friendship is defined , l A mutuall love manifested : or , more largely , A mutuall love and affection betweene party and party , manifested by some means from either to other . And such is there betweene Christ and the faithfull . 1. There is m a mutuall love and affection required unto friendship . And such there is betweene Christ and the faithfull . For n Christ loveth them ; and they love him . He loveth them . o Christ loved his Church ; saith the Apostle S. Paul . And p to him that loved us ; saith S. Iohn : and they love him . q My Father , saith he , loveth you , because you love me : and , r we love him , saith S. Iohn , because he hath loved us . And againe , s I love them , saith he , that love me : and , t if any man love me , the Father will love him , and I will love him too . So that u there is no love lost betweene Christ and his . x He loveth them first : and they love him , because he loveth them : and againe , he loveth them the rather , because they love him . Sweetly therefore Bernard ; y Let no man , whose heart can truly testifie for him , that he loveth Christ , make any doubt but that Christ loveth him . For how can he choose but love thee , when thou lovest him , z who loved thee then , when thou loved'st not him ? 2. Unto friendship is required , that this mutuall love and affection betweene party and party be manifested from either to other . And so is it also betweene Christ and the faithfull : the love and affection they beare either to other is by them mutually made manifest from either to other . a I know mine , saith our Saviour , and am knowne of mine● I know them , and they know me . I know their love to me . b Lord , saith Saint Peter to our Saviour , thou knowest that I love thee . And c they know my love to them . d He loved me , saith the Apostle : and , we know , saith Saint Iohn , the love that God beareth to us . And , e that with all the Saints , ye may know the love of Christ , saith S. Paul againe . Yea , he hath manifested his f matchlesse love to them , by what he hath done and endured for them : by giving himselfe for them , g He loved me , saith the Apostle , and gave himselfe ●or me . And , h Christ loved his Church , and gave himselfe for it : and making a bath of his own heart-blood , to bath their soules in , for the curing and healing of them . i He loved us , saith S. Iohn , and washed us from our sinnes in his blood . Besides that , hee hath given them his Spirit , for this very end , to k seale up his love to them , and l to make them know what , out of his love to them , hee both hath done , and will further do for them . And they manifest and testifie their , though farre meaner , love to him , by their diligent observance of him , and dutifull obedience to him ; by m keeping his Commandements , and n doing whatsoever he enjoyneth them . Againe , there is a solemne league of amity betweene Christ and the faithfull . Just such as that betweene Ionathan and David . For as they o to confirme that league of amity mutually betweene them , changed apparell one with other : Ionathan took Davids raiment and put it on him selfe ; he took his own garments and put them upon David ; So our blessed Saviour Christ hath changed apparell with us ( a p sorry change indeed to him selfe , though advantagious to us ) hath taken and put on himselfe our garments , not q our nature alone , but even the sorry rags of it , r our infirmities , by participation , and s our iniquities also , by imputation , and he hath taken his owne raiment and put it upon us , t the rich roabe of his merits , and the royall roabes of his holinesse and righteousnesse ; u by imputation , unto justification , the one ; and x by participation , for our sanctification , the other . In a word , y he hath bestowed himselfe upon them ; and z they have given up themselves unto him . So that a he is not more his own now , then he is theirs : b nor are they now more their own , then they are his . And what neerer or more intimate amity can there be then this ? Now the Vse hereof may first be for information , to informe us of the most high and honourable estate and condition , of every faithfull soule , of every true Christian : he is a friend of God , he is a favo●rite of Christ . It is noted as a speciall , yea a singular honour , in Zabud the Sonne of Nathan the Prophet , that he was the Kings , to wit , King Solomons , friend . But behold d a greater then Solomon here : and a greater honour therefore then King Solomons favour was able to afford . Every true hearted Christian , be he never so meane , be he never so contemptible in the eyes of the world , ( for e this dignity of theirs , worldly men cannot see , the world is not aware of ) is , f not a servant only , ( and yet were that honour enough ; it is that the Apostle prefixeth before divers of his Epistles , as a matter of no small credit to him , g Paul a servant of Iesus Christ ) but a friend and favourite of him who is King of Kings , and l Lord of Heaven and Earth : then which what estate can be more high or more honourable ? A second Vse may be for exhortation , to incite every one of us to labour to be of the number of those , whom this dignity , belongeth unto . k Many , yea l every one , saith Solomon , seeketh the face , * that is , the favour , of the Prince , of the Ruler . And indeed what will not men do and indure , if there be any hope or possibility , as they conceive , of successe , to insinuate themselves into the favour of great ones ? Creepe on all foure , as m Ionathan to get up the Rock , n debase themselves to the lowest and meanest services that may be , attend them with neglect of their own affaires and themselves . And why should a man then think any thing too much to do , too hard or harsh to endure , though it be to o the denying , forsaking , and abandoning of himselfe , ( as p there is no way indeed but this to save himselfe ) q for the indeering of Christ to himselfe , for the winding of himselfe into the favour and friendship of Christ . For alas , what is the greatest favour of the greatest Monarch in the World without this ? or what is the greatest favour of the greatest on earth unto this ? For first , Princes favours are fickle . A man may be in favour to day , and out of favour the next day : and so r aloft now , and as low as the lowest to morrow ; yea , or sooner then so . s The second place in Court , said t AEneas Sylvius sometime , is a slippery place . Yea , as it is u slippery , so they that hold it , if they slip and fall ( as x soone they may ) y they come downe with a witnesse , z they fall heavie ; their downfall is very dismall and dreadfull . We have an example of it in a Haman : I cannot stand to relate it : you may when you will , reade it . Yea , I need not to relate it . For who is ignorant of it , that hath read , or heard read or told the story of Queene Esther ? And this may befall those that are in favour with Princes , though they be never so faithfull unto them , never so carefull to please them . But Christs favour is not fickle : it is constant , it is permanent . b Whom he loveth once , he loveth ever . Do thou c cleave close to him ; and he will never leave thee : d be thou faithfull to him ; and e he will never forsake thee , * he will never break his faith with thee . Againe , Princes favours are no sure shelters . The greatest favourite may bee slaine in his Soveraignes eye , at his Soveraignes feet . Alas , f how can they save them , when they cannot secure themselves ? g Any one is Lord of their life , who sets light by his own life ; unlesse the Lord be pleased to protect and afford them shelter against such . But Christs favour is a sure shelter . For h he is able to save ; i to give issues against death ; k to preserve his from death ; to protect them so in death ; that l though they dye , yet they shall not dye ; though m they be slaine , yet there shall n not an haires harme befall them ; and to save them everlastingly after death . For o he liveth for ever , to save perfectly all those that bee his . A third Vse may be for comfort , consolation and encouragement , to every faithfull soule , to every true Christian . For hast thou Christ to friend ? p Thou needest feare no evill ; thou n●edest dread no enemy . Thou mayest well rest upon him for matter of provision : thou mayest well relye upon him for matter of protection . 1. For matter of provision . q For all is common among friends that are r truly friends . And s if all things be Christs ; then all things are thine , if thou be his ; and shall not be denied thee , nor detained from thee , t when thy necessity shall require them , and they may be for thy good . For well mayest thou reason here , as the Apostle of God ; u He that spared not his Sonne , but gave him up for us , how much more will he give us all things together with him ? So of Christ ; He that spared not himselfe , but hath given up him●elfe for me , hath bestowed himselfe upon me , hath not denied himselfe to me , how can he refuse to afford with all unto me , whatsoever shall be requisite , either for my support here , or for mine eternall welfare and salvation hereafter ? 2. For matter of protection . Hast thou Christ to friend ? Thou mayest well reason , as the same Apostle doth in the same place , x If God be with us ; so , if Christ be with us , ( for y Christ also is God ) who shall be against us ? as , z if he be against thee , who can be for thee ? so , a if he be for thee , who can be against thee ? And thou mayest therefore , having Christ to friend , say confidently with the Psalmist , b The Lord is my light , ●nd my salvation , whom should I feare ? or of what should I be afraid ? as long as he provideth for me , c I shall be sure to want nothing : as long as he protecteth me , I need not to feare any thing . d Though I walk , saith hee , through the vale of deadly shade , I will feare nothing , so long as thou art with me . * For where can a man be in safety without Christ ? or where can he be but in safety with Christ ? A fourth Vse may be for Caution , to disswade , yea , and deterre men● from opposing or wronging any of the faithfull . e How fearefull are men usually of offending a favourite ? But all the faithfull are Christs favourites . f How chary are men of the credite , welfare , contentment , safety , and indemnity of their friend ? even as chary as of their own ; yea , or more . What is more usuall , then when we heare a friend traduced , or threatned , to say , g speak what you please of me ; but forbeare my friend : do what you will to me ; but meddle not with my friend ? And is not Christ think we , as chary , and as regardfull of those that be his ? Yes undoubtedly . These are those , in behalfe of whom he giveth warning , and crieth , hands off ; saying , g Touch not mine anointed ones . It is spoken h of Kings , and that i in a speciall manner , and k unto Kings there in their behalfe : as l the Ancients generally expound it . Doth thy conscience then tell thee ; that such an one though never so poore a wretch , never so meane an abject , is a faithfull soule , a good Christian , one that sincerely feareth God , one that truly loveth Christ ? n take heed how thou wrongest him . Thou shalt bee sure to heare of it againe at one time or other , if thou doest . He hath Christ to friend : he is one of Christs favourites , o as deare unto him , as the very apple of his eye . p Nor will he suffer any wrong offered in word or deed , unto any of his , to go unrighed , or unrevenged . A fifth use may be for triall and examination . Hereby then thou mayest try thy selfe , whether thou beest a friend of Christ , or no , and one that hath Christ to friend . ( For q every professed Christian is not by and by r Christs friend . s There are some that so walk ; and of professed Christians he speaketh ; that they are enemies to Christs Crosse , and to Christ himselfe consequently ) If thou beest a Lazarus ; one that makest t God , not the World thine aide , and thy stay . If thou beest an Abraham ; or u a childe at least of Abraham ; one that x walkest in the steps of the faith of Abraham , y who is the father of all the faithfull . But these things , you will say , are too generall . We will descend therefore to some particular notes in our ensuing discourse . And so passe we to the sixth and last Vse of this Point : which shall be for Admonition , to admonish us of the duties required of all those that professe or pretend to be in friendship and amity with Christ . x He that hath a friend , saith Solomon , must carry himselfe friendly . If thou wilt therefore have a friend of Christ , thou must be Christs friend , ( for friend and friend are Correlatives ) thou must carry thy selfe as a friend unto Christ . How is that ? you will say . First , thou must be faithfull and loyall to Christ . For y faithfulnesse is especially required of friends , and regarded in friendship . z Be thou faithfull , saith he , unto death . Nor speaketh he of the faith that we * repose and put in him , but of the faith that we * yeeld and performe unto him . But when are we faithfull unto Christ ? I answer . First , when we keep our heart and affections loyall and true to him , not suffering a this wicked world , or any sinfull lust ( for these be the b Absoloms that filch our hearts from this our David ) to sway in our soules ; nor our affections to be so set upon any outward thing , even such as we may lawfully love , c father or mother , husband or wife , childe , friend , or acquaintance , or ought else whatsoever , that it should either d withdraw our affection from Christ , or minish our love unto Christ , or e that we should not be willing to relinquish it for Christ , if either f it shall stand betweene Christ and us , or he shall be pleased to require it from us . Secondly , then are we faithfull to Christ , when we are affected as he is ; when we love what he loveth , and hate what he hateth . For g what is true friendship , but when men will and nill the same things ? h Ye that love the Lord , saith the Psalmist , hate that that is evill . Whereupon Augustine ; i Doest thou love the Lord ? thou must hate what he hateth . So art thou , or wouldest thou be Christs friend ? thou must love what he loveth ; and hate what he hateth . And what loveth he ? k He loveth piety , purity , mercy , charity , humility , sobriety , upright dealing , and the like . And on the other side , l he hateth prophanenesse , uncleannesse , unmercifulnesse , uncharitablenesse , haughtinesse , drunkennesse , intemperance , falshood , unjust dealing , and the like . If then thou m lovest , affectest , and labourest in the former , not so much because they conduce and are consentaneous to humane society , ( for so one may do that is no friend to Christ or Christianity ) as because Christ n liketh and loveth them , and they make thee o like unto him : and p hatest the latter , not so much because they are contrary to civill society , as because Christ q hateth them , and they make unlike unto him , r whom thou desirest to please , and to approve thy selfe unto ; yea , whom thou endeavourest s to imitate , and strivest to be t like unto : knowing that u likenesse breedeth further liking and love : thou art then a true friend to Christ indeed . But on the other side , if thou canst not brook or abide , but hatest the former , which he loveth ; and lovest and delightest in the latter , which he hateth and abhorreth ; it is certaine , there is u no friendship betweene Christ and thee , whatsoever thou maist professe or pretend to the contrary . Secondly , if thou wilt shew thy selfe a friend to Christ , thou must diligently observe him . Friends , we see , are carefull to observe either other . Especially , if a meaner person have some great man to friend , how carefull and sedulous will he be to observe and attend upon such an one ? And it is expected he should so do . So we finde in story , that it was the manner of those among the Romans that enjoyed the favour of any great ones , a to repaire to them every morning , ( that was b the first work they did , and c strived who should first do it ) attend upon them so soone as they came forth , and tender themselves and their service unto them . In like manner , doest thou desire to maintaine friendship with Christ ? thou must diligently and constantly attend upon him in his ordinances , in publick , in private : d repaire frequently to his house ; attend at his threshold : ( e he is a blessed man that so doth ) f invite him oft to thine house : g he is not dainty of repaire to the meanest of his : h he is willing to be entertained of us ; and i delighteth in such invitements : especially take heed , how , when k he knocks at the door of thine heart by the ministery of his Word or the motions of his Spirit , thou either refuse or neglect to open unto him . l Such an oversight the Spouse committed , and she smarted for it , it cost her full deere . And m such unkindnesses oft make shrewd breaches betweene friends . Yea take heed of intermitting and letting fall thine usuall and wonted resorts . n Intermission of entercourse breedeth strangenesse betweene friends And such intermission of spirituall entercourse ; may , though not cut off all amity , yet breed no small strangenesse between Christ and thy soule . Thirdly , our friendship with Christ must appeare , as by our diligent observance of him , so by our constant obedience to him . o If a man love me , saith our Saviour , hee will shew his love to mee by keeping my Commandements . And , p you are then my friends , and manifest your selves so to be , when you do what I enjoyne you . Yea then indeed do we shew our selves , to esteeme Christ our friend , and carry our selves towards him as towards a friend , q when his Commandements seeme not harsh and grievous unto us : when r with heart and goodwill we serve the Lord Iesus , either in that we do for him , or for others at his request . That which a man doth lumpishly and heavily for a meere stranger , the same yet he doth readily and s cheerefully for a friend . And that is it , that maketh t Christs yoake seeme so easie , and his loade so light to his , that u seeme so unweldy and so unsupportable to others . Lastly , it must appeare , as in matter of Obedience , so in matter of Patience ; as in constant doing , so in patient enduring any thing whatsoever for him , even a to losse of liberty , limme , livelyhood , and life it selfe too . For what would not a man do or endure for a deere friend ? Or what hath he not done and endured for us ? Yea , appeare it must , not in patient only and quiet , but in willing and cheerefull enduring , undergoing and going through with , whatsoever we may be called to suffer and sustaine for his sake . b Iacob , though hee served for Rachel some tearme of yeares , an c hard s●rvice under an harsh Master ; by day parcht with the heat , and by night nipt with the frost , yet he went cheerefully through with it , and d those many yeares seemed unto him but as a few dayes , because he loved her . So of the Apostles , Peter and Iohn , two of Christs faithfull friends , it is said , that when they had been in the Iewish Consistory , not rated and reviled , nor threatned only , but e beaten also , f they went away rejoycing , that they g were graced so much as to be disgraced for Christ . And , h we , not rejoyce only , but even i glory , in our afflictions ; saith S. Paul , another of Christs friends , and that in the name of the rest ; k because the love of God l in Christ , and so m of Christ , is shed into our hearts by the Spirit that is n given unto us . In a word , what we do or endure for him , must come freely from us . o Friendship , as love the ground of it , is a free affection ; not a trade or traffick for lucre and gaine . p That is done by a man ●reely , that is done for his friend ; it is done as for q himselfe : his friend r being to him as himselfe . s We must not stand to demand , or forecast with our selves , as those prophane ones in t Iob , What shall I get or gaine by what I do or endure ? What shalt thou gaine by it ? saist thou ? It is gaine sufficient , and so art thou to esteeme it , that thou maist do Christ any service . A singular precedent have we of this freenesse of disposition in that * choice vessell S. Paul : u I care not what become of me , saith he , so that Christ be magnified in me , be it by life or by death . For all the gaine that I aime at both in li●e and death , is Christ : that is , to do service unto Christ , to bring glory unto him , as that x Reverend Doctor of ours rightly expoundeth it . Yea as the Apostle , I may well say , expoundeth himselfe , where he telleth those of Ephesus at his taking leave of them , y that he was going to Jerusalem bound thither by the Spirit , not knowing what might befall him when he should come thither : and howsoever from the Holy Ghost he was every where told , that bonds and afflictions there aboade him ; yet did none of these things trouble him , nor was his life deere unto him , he regarded not what became of him , so he might joyfully finish his course , and discharge the work of his Ministery committed to him by Christ . That was all he de●ired , and all that he aimed at , to do service to his Saviour , to finish cheerefully his task assigned him by him . And the like disposition who so can finde in himselfe , may assure himselfe that he is a true friend to Christ , and may build upon it , that he hath Christ to friend . And thus much for the first Point , that Every faithfull one is Christs friend . The second followeth , that Every friend of Christ , is a friend also to those that be his . Lazarus , saith our Saviour , not my friend , but our friend , mine and yours too : as well mine as yours , and yours as mine . And a the communion , or society , saith S. Iohn , which you have with God and Christ , ye have also with us . And so it must needs be . For , 1. b All the faithfull are one , as in Christ , so with Christ . They are c all members of one and the same Christs mysticall body ; d the head and the whole body making up but one Christ . Nor can a man be a friend●o the head , that is an enemy to the heart or the hand , yea to the heele or the toe , to the lowest and meanest member of the body . e Nor can he be in amity with Christ , who is at enmity with any member of that body , whereof Christ is the head . 2. f He that hath a friend must be a friend not to him alone , but to his friends also . He therefore that is a friend to Christ , must be a friend also to them that are Christs friends ; and such are all the faithfull ; as hath formerly been shewed . The Vse whereof may be , First , to admonish u● of our duty . Do we professe our selves to be of the number of Christs friends ? We must then be friends also to those that be his . We must shew our love to him by our friendly disposition and cariage towards them ; and that , 1. In affection . We must have g a sympathie , a fellow feeling , and fellow like affection with them . h Friends rejoyce in the good one of another , i as in their own ; they * grieve for the evils one of another , as for their own : and k so must thou , yea so wilt thou , if thou beest a friend of Christ , l rejoyce with his when they have occasion of joy , m weepe with them , when they have occasions of griefe . Yea so it is with the members , as of the naturall , so of this s●irituall body , n if any one be honoured , all rejoyce ●●●h it ; o if any one be afflicted , all sorrow and suffer with it . But how can we rejoyce in the good of our Christian brethren , when we p envie their welfare ? How can we grieve with them in their griefe , when we our selves q grieve them , or are r causes of griefe to them . 2. In action : we must shew our love unto Christ by doing good unto them . s O Lord , saith David , thou art my God , t thou hast no need of me ; all my goodnesse , or well-doing , cannot reach unto thee . * But unto thy Saints that are here upon earth , to such as excell in grace and vertue , my desire and delight is to be doing good unto them . What I would , but cannot do unto thee , that for thee I do to them . So here , u Christ indeed himselfe is in Heaven ; nor can ought we do reach to him , nor hath he need of it himselfe . But in his stead he commends unto us his poore limmes here on Earth . x Me have you not alwayes with you ; but my poor● members you have , and you may do them good when you will . y Yea though he wanteth not himselfe , yet he suffer●th want in them . z I was , saith he , naked , and a thirst , and a hungry , and sick , and restrained : and , * whatsoever is done to them , it is done to him , and whatsoever is denied unto them , it is denied unto him . And hereby therefore we may well try and examine our selves , whether we be indeed , as we professe , true friends unto Christ ; if we shew our love to Christ , by a our beneficence and well doing to those that be Christs . Which if we faile in , we faile in truth of affection to him , whatsoever we may pretend . For as the Apostle reasoneth , b How can he love God , whom he never saw , that loveth not his neighbour , whom he daily seeth ? So , how can any man say he is a friend to Christ , whom he never conversed with , if he shew no friendship to such members of Christ , his Christian brethren , with whom hee daily converseth ? Besides that , it may be a comfort to every sincerely faithfull soule , that every true Christian is his friend ; and he hath interest therefore both in the c parts , and in the d prayers of all the faithfull , a great stay to a Christian soule , when it cannot satisfie it selfe with its own suits . Yea , that it hath a stock going with them every where : though it have little of its own . But I hasten . The next Point is , that Christs friends dye as well as others . e Abraham Gods friend : and yet f Abraham is dead . g The Prophets Gods favourites : and yet h the Prophets are dead too . Lazarus Christs friend : and yet i Lazarus is dead . The Apostles k Christs friends : and yet l the Apostles are dead . Yea , m the beloved Disciple , Christs n chiefe favourite is dead . For o Christ did not say , that he should not dye . And no marvell . For , 1. They are made p of the same mould that others are : though they be possessed of pretious treasure , yet q is it but an earthen vessell that the same is contained in . 2. They are subject to the like casualties that others are . For r all things here come alike unto all ; to the good and the bad , the pure and the impure : to Christs friends , and Christs foes . 3. They are by their naturall condition and constitution , as s the grasse ; which though it be not cut downe , yet will wither of it selfe . Yea , but as the Iewes reasoned , when they saw t Christ weepe at Lazarus his grave , u Behold how he loved him : say some of them . And againe other some , x Could not he that made the man borne blinde to see , have caused that this man should not have dyed ? As if they had said , If he y loved Lazarus so , why did he suffer him to dye , whom he could have saved from death ? So may some say , If the faithfull be Christs friends , why doth he suffer them to dye ? when as z he might , if he pleased , deliver them from death ? I answer . 1. Because it is for their good . For they dye , a to rest from their labours ; to be b rid of sin ; to be c freed from death ; to d ●eceive the reward of their well doing ; to e go to God ; to f be with Christ . 2. It is according to their own desire that they so do . Their desire with g Simeon is to h be dismissed : they desire to be i eased of that burd●n , k released from that body of death , that they beare here about them ; l which cannot be done but by death ; they desire to m leave this wicked and wretched world , and to n go to their own home , to their o Fathers house , p to Heaven : they desire to depa●t hence , that they may q be with the Lord Iesus , and r abide with him for ever . 3. It is for Gods glory that they dye ; and that they regard too as much as their own good . For s Christ is magnified in them as well by their death , as by their life ; as well by their pious and patient end and conclusion , as by their godly course of life and conversation . And a man may thereby as well glorifie God , though he dye in his bed , as if he dyed at a stake , or with t Saint Peter on the Crosse . 4. They a dye not , though they dye : death is no death to them : as they b hope even in death ; so they c live even in death . d As others are e dead while they live ; so they f live when they dye . As to the wordly their g life is but a passage unto death ; So to the godly their h death is but an entrance into life : their i deaths-day is better to them then their birth-day : it is the k birth-day of their immortality , the l birth-day of their eternity . Now it is so , that even the faithfull , though Chri●ts friends , yet are as well as others subject to death ; are no more priviledged or exempt from it , then others are ? This may then first serve to admonish us that have such friends , to make use of them while we have them , not to be like those fooles , of which Solomon ; m why is there a price in the ●ands of a foole to get wisdome with , when he hath no heart to make use of it ? Nor like those , whom the Heathen man speaketh of , that n cannot brook or abide such while they live , and yet lament for t●em , and wish them againe alive when they are dead : but o to make the best use we can of them for our spirituall good while we have them , not knowing how soone or suddenly they may be taken away from us . Againe , it may serve as to encourage us against the feare of death , so to mitigate our griefe for the decease of such our friends ; since that nothing therein shall betide us , or hath befallen them , but p what all Gods friends and Christs favourites have undergone before us , and doe daily undergoe . Nor would he suffer the same to befall those that are his intimatest friends , his best beloved , his dearest darlings , his neerest favourites , were there any q evill in it , yea or were it not for their r good . And so passe we to the next Point , to wit , that Death , to such especially , is but as a sleepe . So here , Our friend Lazarus a sleepeth , and b Steven , when he had so said , fell a sleepe : and , c David , when he had served his time , fell asleepe : and , d for this cause some among you are sicke , and some sleepe : and , e whereof some are asleepe , and some yet survive . And indeed in divers respects is death to such as a sleepe . For 1. sleepe giveth f ease of paines and of troubles for the time : and so doth death to the faithfull : for g they rest from their labours , their troubles , their travels . But sleepe doth it only , as those h palliating medicines that empiricks usually give , that abate the paines for the present , but work no sound cure , so that the paine returneth after againe as fresh and fierce as before : whereas death with the faithfull worketh i a perfect cure of all evils either k corporall or l spirituall , so as they never feele them , or see them , or heare of them any more . 2. Those that sleepe are m not perished , are not dead ; they are alive still : there is with them only a n suspension and an intermission of some naturall actions and of o all worldly imployments . p Lord , if he sleepe , say they , he shall do well . In like manner , q those that sleepe in Christ , are not perished ; though to the outward eye , to carnall sense they may so seeme . ( r The righteous , saith he , perisheth , and no man considereth it , ) yet in truth it is not so : all s worldly imployments indeed are suspended and surceased with them , but they t rest in their beds , and they u live unto God . 3. Sleepe is but for a time ; men are wont to a awake againe after a while ; and b death is but a sleepe somewhat longer then ordinary . c Man , saith Iob , if he dye , shall not be awakened againe , untill d the Heavens be no more . But then e he shall , at the worlds end , when he shall heare that voice of our Saviour , f Awake ye that sleepe in the dust of the earth , and g all hearing it shall arise . 4. Men usually rise from sleepe , h refreshed with it , in better plight then they were when they layd them downe to rest . So shall the i faithfull rise againe from death , in farre better plight then ever they were while they lived here . k When I awake , saith David , I shall behold thy face , and shall be satisfied with thine image . For l then shall we become perfectly like unto him , not m in grace alone , but n in glory , too , when we shall see him as he is . Now is death then but as a sleepe to the faithfull ? then first o why should any faithfull , any friend of Christ feare death ? It is a childish thing for a man to be afraid to put off his cloathes and go to bed ; and what is death more then a stripping of us , that we may lay our selves down to rest ? It is true indeed that in some diseases even sleepe it selfe is so p restlesse and troublesome to the sick ( it was q Iobs case sometime ) and they are so ill after it , that they are r afraid and loath to sleepe : and so indeed * it is , or may well be , in this case with the wicked . But it is not so with the godly : they may well say with the Prophet , s I slept , and my sleepe was sweet unto me . The sleepe of death is no dreadfull , but t a sweet sleepe unto them . Secondly , is death as a sleepe , and such a sleepe , to the faithfull ? a there is no cause then to mourne and take on for such deceased . We reade of a people that b used to houle and keepe an hideous coile every day at the setting of the Sunne , as if they feared he would never rise againe . Would wee not condemne such of extreame folly ? or would we not deeme him little better then a mad man , that should stand weeping and wringing his hands over one that were falne asleepe , as supposing he would never awake againe ? Yet the like doest thou , when thou doest so over the dead : since that they are but in a deepe sleep . c They are fallen asleepe in Christ . And , d I would not therefore , saith the Apostle , that you should be grieved and sorrow for those that be e asleepe , as men that have no hope , as if you thought they would never awake againe . For f those that be asleepe in Christ , will God awake , and bring againe together with Christ . Thirdly , this may helpe to strengthen g our faith in the assurance of the resurrection of the dead . Augustine speaking of those words of our Saviour , h The Damosell is not dead , but sleepeth : i she sleepeth indeed , saith he ; but to him who is able to awake her . So , k Lazarus sleepeth here , but to Christ , who l was able to awake him , and m to raise him up againe with a word . He sleepeth , saith he here : but I go to awake him . And indeed as easie a thing it is for Christ with a word to raise out of this sleepe , not n Lazarus alone , but o all those , that shall be found deceased at the p last day , as for any of us q by making a noise to awake any one that lyeth fast asleepe . Lastly , is death as a sleep ? We have that daily then before our eyes that may minde us of death . r Our sleepe is a lively embleme of it : s so oft , saith he , as thou layest thee downe to sleepe , and awakest againe from sleepe : so oft , in a similitude , as the Apostle t of Isaac , thou dyest , and risest againe from the dead . And well were it for us , could we take occasion thereby daily so to u minde our end , that we might live x in a continuall exp●ctation of it , and a continuall y preparation for it . The last point is , that This friendship beweene Christ and the faithfull never faileth . It surceaseth not in death , but surviveth their decease . So here , a Lazarus is dead , and yet , our friend still , saith Christ , and of Abraham , God , when he had beene many hundreds of yeares deceased , b Abraham my friend . And no marvell . For , 1. Neither doth Christs love to them , nor theirs to him surcease , at their decease . He ceaseth not then to love them still : for c whom he loveth he loves for ever . Nor do they cease then to love him : nay they love him more then , then ever before , better then , then ever they did , or could do : they never did or could love him so well as then , when the grace of d love , as e all other , comes to be perfected in them . 2. So far is it from this , that death should breed any enmity , or infringe that amity , that is between Christ and them , that it removeth utterly all the reliques and remainders of that , f that at first bred an enmity betweene God and them , and maketh some g breaches betweene them now and then , while they live here , to wit , h sinne and corruption ; which sanctification indeed eateth out here by degrees , but death utterly destroyeth . 3. Christ and the faithfull , they part not in death . i The Lord do so to me & more too , saith Ruth to Naomi , if ought but death do part thee and me : and it is a solemne clause in our espousals , till death us k do part . But it is more then so betweene this loving couple ; betweene the faithfull soule and Christ . As David saith of Saul and Ionathan , l they are lovely and amiable either to other in their life , nor are they divided and sundred in death . m The sword and death may sever the Christian mans head from his body , and his body from his soule : but neither n sword nor o death can sever him either from his head Christ , or from the love of God in Christ . 4. Death bringeth p Christ and the faithfull neerer together q then ever : it bringeth them to a r more entire & immediate communion either with other , to s a fuller fruition either of other . First then would'st thou have a sure friend , a constant friend both to thee and thine , one that may stand by thee and stick to thee , when all other may forsake thee , yea of necessity must leave thee ? Make Christ thy friend , and a he will never leave thee , though b all others do , when all others shall . c Your wordly friends , saith Tertullian , writing to the Martyrs in prison , tooke leave of you , and left you at the prison doore : but d Christ your best f●iend went in with you . So thy wordly friends , yea all other thy friends will shake hands with thee and leave thee , if not before , yet at the e posterne gate of this life , either at their death , or , at furthest , at thine : but if thou hast made Christ thy friend , he will never leave thee , he will for ever be thy friend , unto death , in death , and after death , unto all eternity . Yea , hast thou made Christ thy friend ? He will continue so f not to thee only , but to thine also for thee . It troubleth men many times ( and well may it , considering g the untrustinesse and unfaithfull dealing of many professed friends ) upon their sicke , and as it may fall out , their death-beds , to think whom they should intrust with their charge , their children , if God shall call them away . This may well ease in part the minde of the godly man in this case : Christ Iesus thy friend he will undertake the charge of them , he will be a trusty friend to thee as well when thou art gone , as while thou art here . h Who is there left , saith David , of Ionathans issue , that I may shew kindnesse unto for Ionath●ns sake ? Nor could Davids love to his friend Ionathan surviving his decease , prevaile more with him , to move him to deale kindly with those that he left behinde him , then Christs love will with him towards those that have been , yea that are still , though deceased , his friends , to cause him to deale friendly with those whom deceasing they leave here behinde them , or at their decease commit unto his charge . It is the Argument that God useth to his people , to encourage them to depend upon him , not doubting of the continuance of his kindnesse to them , i because they were the seed of Abraham his friend . And herein let us learne to imitate , our both Lord and friend , Iesus Christ . k Let not our friendship to the faithfull deceased dye with them : l as the manner of the world , and worldly men is : but let us make it to appeare , that it lives and surviveth still with us ; by m apologizing for them , and maintaining of their credit and good name , if need be ; n by faithfull discharge of any trust reposed in us by them ; and o by a ready performance of all friendly offices● unto those they leave behinde them . Let us shew it then , I say , and p then most , when there may be q most need of it , more it may be , then while they yet survived : that so it may be said of us , as r she sometime of Boaz , that we cease not to shew kindnesse both to the living and to the dead ; as s a true friend indeed will do . And so much for my Text , and the Points of Instruction observable out of it . Let me now crave your patience a little further , for the Application of it , and that that hath beene delivered out of it , to the present occasion . Of our deceased Christian Brother therefore , Mr. Iohn Parker , whose remaines are at this time to be laid up in a the bosome of the Earth , as in b a bed of rest ; I may well say , as in the words , so in the name of our Saviour , Ou● friend Lazarus sleepeth . For he was indeed a Lazarus , though not in name , yet in truth , one that made God his aide , his helpe , his strength , his stay . Nor was he lesse a friend to Christ , and to all that were Christs ; to his Ministers , to his members ; yea to all for Christ , with this aime , either to bring them on unto Christ , or to build them up in Christ . And he was indeed c a man of a thousand ; yea such an one for a private man , d as among many thousands , I suppose few to be found that might every way match him . For those things that are wont to be e severally eminent in others , were in an f eminency more then ordinary g combined together in him . He was one of a sweet and sociable disposition ; of a meek and an humble spirit ; just and upright in his dealings ; faithfull in his trusts ; firme and sure of his word ; of a pittifull heart ; of a bountifull hand ; truly h religious , without superstition or ostentation ; zealo●s in ●n high degree , but with spirituall dis●retion ; industrious in his Calling , ( one that abhorred idlenesse ) yet so as ●is sedulity therein should not withdraw him from due attendance on better things ; of a good understanding ; a sound judgement ; a tender conscience ; a circumspect cariage ; a strict course of life , yet without austerity or censoriousnesse : in a word , of a wise and prudent temper in all things . I remember a story in i Plutarch of an Artist at Athens , who being called among others to the undertaking of a piece of work for the publick , when one of his fellow-workmen had made a long speech , to shew them in what manner he would do it , if they would put it into his hands , he being a man of few words , but of good skill , said no more but this , k As this man hath said it , so will I do it . To apply it to our purpose . We have spoken much● of the duties that are required of all those that pro●esse friendship with Christ ; their faithfulnesse to him , their ob●ervance of him ; their obedience to him ; their loving what he loveth , loving whom he loveth ; and the like . Now of this our brother we may well and truly say , What we have said● he did : he made good all we have said in a methode , in a manner , in a measure more than ordinary . And for the making good of what I say , that which I shall deliver unto you , shall be the most of it , out of his own remembrances , ( for he kept journals as well of his spirituall ●stat● and ●mployments , as of his worldly reckonings and affaires ) and the rest either from mine own knowledge , or the credible relation of those that conversed versed most constantly and inwardly with him . When it pleased God to bring him first acquainted with Christ , and to discover unto him the vanity of those courses that he had formerly taken ; albeit he had a great measure of inward remorse , and was much humbled for the same , and he was now res●lved upon a new , and that a strict course of life ; yet it troubled him not a little , that he could not shed teares , as he desired , for his sinnes , and his fore-passed excesses ; that which made him somewhat doubtfull therefore of the sincerity of his then present repentance : nor did he leave earnestly begging of this grace and favour at Gods hands , untill it pleased God to vouchsafe it in great abundance unto him . In which te●res of his he professeth that he found more sound comfort , l more hearty joy , more true contentment , then all his former mirth and jolity , ever did , yea then all the mirth and merry company in the world ( and he knew by experience to his griefe what such things meant ) were able to afford unto any . Being now thus growne into some intimacy with Christ ; that no strangenesse by neglect might accrew betweene him and Christ , he was carefull to maintaine it by a frequent and constant attendance upon him in his ordinances , both in private and in publick . For his ordinary addresses unto God in private : he used prayer constantly , as m David , and n Dani●l , thrice a day ; morning and evening with his fa●ily ; and some other time of the day a part , either with his religious consort , if she were in the way , or in her absence , alone by himselfe . On the Lords-day his common course was , not as the manner of many . Yea the most , to lye longer in bed , and take their ease more on that day , then on others ; but to get up early , that he might be an houre at least , if not more , sometime two , in private with God : after which he used to spend some time in prayer with his family : yet so , let me tell you , that the publick might not be drownd and swallowed up in the private ; ( for it was ever his saying , that the private must yeeld and give way to the publick ) but that both he and his might be present in the congregation , as well at the publick prayers and service of the Church as at the preaching of the Word : after which publick performances also , his constant course was at his returne home to repeate with his family , and presse upon them , ( which well he could doe ) those things that had in publick been delivered unto them . And for the Week-dayes , once or twice at least , ordinarily he frequented the ministery of some of those of the best note about the City . And thus much of it I had from himselfe ( the rest from those that conversed familiarly with him ) when some halfe a yeare or thereabout before his decease , advising with me concerning some thoughts that he then had , of either abandoning , or abatement of his worldly employments , for the freer pursuit of spirituall things , which he most eagerly thirsted after , he related to me in particular what liberty he had , notwithstanding his then present engagements by his trade and traffick , for the prosecution of the better part . This then was his ordinary course of addresses unto God , and attendances upon Christ . But besides these he had solemn days of humiliation upon speciall occasions : and no businesse of more then ordinary weight did he lightly undertake without some such imployment . It is said of Cornelius , o Thy prayers and thine almes , and p these two constantly concurred , as with q Cornelius , so with him : for the day after ever abroad he went with the b●g , and no small summes in it , to distribute , where he supposed most need was , or deemed most good might be done : for neither did hee r throw that he gave away , hand over head , but carried this , as s other his actions , t with an advised discretion : without which liberality is u nothing lesse then that it beareth the name of . Now as he had such times of solemne seeking to God ; so he kept a due account of the successe of his suits , and the returne of his addresses : and he had then accordingly , solemne dayes of gratulation and thanksgiving ; on which the bag likewise with the greater summes walked , out of that stock and store , of which anon , that he had set a part for such purposes : that so the poor servants of God partaking with him in that wherewith God had blessed him , might blesse God for him , and together with him . Thus much then for his due and diligent observance of Christ and attendance upon him . Now for matter of obedience ; ( a without which all such observances are but loathsome , nor acceptable , but abominable in Gods eye ) he was one that b in all things endeavoured to approve himselfe unto God , desirous , as the Apostle speaketh , c to keepe a good conscience in all things . And indeed he was a man of a very tender , yea of a scrupulous conscience , out of a feare to do ought , though unwittingly , that might be offensive unto God . To which purpose I can truly testifie of him that he made many a journey over of purpose unto me ( that which also first occasioned mine acquaintance with him ) to request resolution in such cases as seemed any whit ambiguous , d not daring to undertake them , till he knew what warrant there were for them , nor desiring to deale in them , unlesse he might see some good ground for what he did . In which kinde I know that he forbore diverse things , because they seemed doubtfull , which might in likelyhood have proved very advantagious unto him , and that few would have stuck at . Againe , because he knew well , that though a man be never so circumspect , yet e in many things he may faile , either in doing that he should not do , or not doing that he should , or not doing it as he should ; that he might not therefore runne far behind hand with God , he had his nightly exercise , as he tearmeth it , both in his remembrances , and ( where he seriously commendeth it also to his ) in his Will : f wherein having withdrawne himselfe a part , he used to take a strict surveigh and account of his employments the day past : to the end that if he found ought therein amisse , he might humble himselfe for it , and by renewed repentance make up the breach ; if he found nothing , he might yet , with g David , crave pardon for his hidden transgressions , and blesse God for his direction and h preservation so far forth . And yet beside this , he had his weekly , monethly , and yearely times of account , not for his worldly , but for his spirituall estate and condition , to i examine how therein it fared with him , and how he either thrived or paired in it . And thus much , as for his observance of Christ , so for his obedience unto Christ ; his desire and endeavour not to faile in any office required of him , and his care to finde out wherein he might faile , and to amend what he ●ound amisse . But may some say , you told us ere while among other things , that those that are Christs friends must shew their love to Christ , in loving those that he loves , in being friendly , and doing good , unto those that are his . Why ? this was one of the principall flowers , in that Garland of graces , wherewith it pleased God to crowne and adorne this our Brother . In other things he excelled others , a in this even himselfe . What faithfull minister of Christ did he not entirely b love , and affect ? What faithfull member of Christ , though never so meane , did he not c honour and respect ? Neither was this his love and respect , d verball , or e complementall , but active and reall , ready largely and liberally to manifest it selfe at all occasions , upon the least intimation and signification made to him , as my selfe at diverse times have had experience , and that even there * where no motion at all hath beene made to him for them , but he had come occa●ionally to understand of their wants and necessities . At his first effectuall call , among other things he then resolved upon , this was one , to set apart every yeare a tenth of his gaine for the reliefe of the poore ( and that besides his tithe to God . ) And will you know the reasons that induced him thereunto ? you shall have them out of his own memorials , and most in his own words . First , to shew his love and his thankefulnesse unto God ; as f for raising him from a meane condition , having lesse then fifty pounds to begin withall at first , to that wealth that then he had ; so more especially for g his spirituall goodnesse to him , in electing him , redeeming him , reclaiming him , h remitting his sinnes , and receiving him to grace and favour in Christ . Secondly , because he conceived , that this distribution of almes would be an excellent meanes of keeping him from being proud and high-minded , i a vice that usually followeth wealth ; for when in the exercise of this gift he should behold so many lamentable creatures , some blinde , some lame , some sore , some diseased , some hunger-starved , having death in their faces either through famine or other wayes , it would minister him occasion of these and the like thoughts . k Why am not I as this lamentable creature ? Or why is not this lamentable creature as I am ? l What makes the difference betweene me and him , but the mercy of God only more in this kinde to me then to him ? Thirdly , it would m occasion many to blesse God , and to pierce the Heavens with their prayers , and indeed in giving to any his word was usually , n Praise God : or when he sent to others , as to my selfe sometime , any summe to be distributed among poore people , his manner was to adde in his lines accompanying it , will them to praise God for it . Fourthly , he conceived he should be no small gainer by such gift . And shall I tell you from himselfe , what the gaine he meant , was ? He considered , he saith , what o comfort would accrue to such poore ones by his gift : and what a joy must it needs then be unto him , ( yea and no small p honour it is indeed , if it be rightly conceived ) to be an instrument of such comfort to any member of Christ ? I might well adde , and to q Christ in them . This therefore r he constantly set apart : and out of this treasury it was , that upon the forenamed occasions he so liberally dispensed . That which being cast up , amounteth to many hundreds , a greater summe then for some considerations I think meet to expresse : and yet what beside he freely bestowed upon his kindred and allies , is deemed to amount to as great , yea a greater summe then it . Nor do I reckon what over & above all this also went out of his poores purse , which he never carried out empty ; that he might s ever be doing good ; that which he much desired and most t delighted in , blessing and praising God , in his remembrances , that had u given him ability and opportunity so to do : it being one branch also of his daily prayer , that as God increased him in wealth , so he would be pleased withall to encrease in him , wisdome , humility , and thankefulnesse , together with a constant and comfortable perseverance in that lovely grace of charity . Yea but , what got he , or gained he , may some of you say , by this his beneficence ? or what was the fruit and effect of it ? I answer . He esteemed it a gaine enough to do any good : and b Gods acceptance of this his service to be recompence sufficient . But yet it pleased God abundantly to recompence this his beneficence unto him , both with outward and inward blessings . True it is indeed , that for some space of time , some three or foure yeares after that his resolution of setting a tenth apart for such purposes , he thrived not , he found no increase , nor came forward in the world , as formerly he had done . Yet was he not thereby discouraged , nor did he forbeare to be bountifull as opportunity was offered , and the necessity of poore people required it ; but he gave still with cheerefulnesse and comfort out of love unto God , ( I give you his own words ) freely leaving prosperity in temporall things to God his fathers good pleasure ; and conceiving ( so he saith ) that God in wisdome and goodnesse prospered him not , thereby to try his sincerity to him , and his charity to others● yea and that c he himselfe might thereby have experience of his love unto God , his faith , patience , and constancy ; nor would he forgoe those evidences hereof , that thereby he gained , for ten thousand times ten thousand times more then they cost him . So that albeit he prospered not in his wordly estate , yet even then also he thrived much in his spirituall estate , and in the fruits and comforts of it . But from that time forward God abundantly advanced his estate . ( You heare him againe speaking to you in his own language ) so that he found experimentally those gracious promises of God true , ( and he citeth the places ) of his blessing of him that disperseth and dispenseth to the poore ; of the repayment of that with interest , that is so lent to the Lord ; of the finding againe after many dayes with increase the bread , or a bread-corne , that is cast upon the face of the waters , or b on the land neare thereunto , though it seeme cast away for the present . But that , which is above all , and beyond all , it pleased God withall to afford him such evidences and assurances of his favour & love towards him , as who●oever would buy from him by offer of the whole world and all the soveraignty thereof , he professeth he would refuse a thousand such worlds in exchange for them . By meanes whereof , as he led c an heavenly course of life here on earth ; so within his soule in spirituall joyes and comforts d he had an heaven here out of heaven . And this cheerefull and comfortable estate and condition continued with him to the end . The nearenesse whereof as presaging before his departure into forraigne parts , whither his affaires drew him , he took a great deale of pains according to e Esaies advice to Ezechiah , in the se●ling of his estate , and in composing of his Will● Pliny the younger saith , it was a received opinion and common conceit in his times , that f mens last Wils and Testaments , were as looking-glasses , in which a man might as cleerely descry and discerne the inward disposition of their minde , as he may see their bodily face in a glasse . And such indeed was the Will of this our deceased brother , all savouring of piety , all of charity , very lively resembling and representing his inward disposition . Few Wils , I suppose , so composed , come into the Office : full of spirituall , religious , holy , heavenly expressions ; full of blessings of Gods name , and acknowledgements of his goodnesse , with incitement of others thereunto ; full of works of mercy , bounty , and charity , as if he were but then beginning that work , which the most put off till then . Besides large Legacies to not a few of his neare kindred and acquaintance , which I cast out of this account . To the poore Palatine exiles , fifty pounds : to the Towne of Leicester for the use of the poore Weavers and Knitters there , fifty pounds : for the reliefe of poore prisoners , one hundred pounds : for the taking up in the streets a certaine number of poore children , Boyes , and Girles , to be fitted for , sent out to , and placed in the forraine Plantations , three hundred pounds : among his poore servants , seventy pounds : among other poore , left to the discretion of his Executors , fifty pounds : to this poore man , and that poore Minister , as they came then in his minde , to the summe of forty and seven pounds ; which in all amounteth to six hundred sixty and seven pounds . This for his charity , g as fresh at last as at first , notwithstanding his charge , that is wont to coole charity with many , but did not so with him . Now for his piety , and his care of the continuance of it with those whom God had blessed him with or committed to his charge . It is report●d of Plato , that when he had occasion to go abroad , he used to give in charge to those young men that lived with him , h to spend their time during his absence , in some usefull imployments : and blessed Peter the Apostle was carefull to take such a course , that i his Disciples might after his departure remember and beare in minde those things , that he had delivered to them while he lived . In like manner was it with this our brother . As he was alwayes carefull , ( therein a true child of k Abraham ) to commend piety to his people , and to informe those of his family , as well servants as children , how to feare and serve God : so in speciall manner , at his departure beyond the seas , he assigned each of them , as their abilities and capacities were , what they should learne of the grounds of religion , and proofes thereof out of Scripture , against his returne . And yet more specially for the better continuance of piety and godlinesse in those his child●en whom God had blessed him withall , and the i●citing of them by his example and the fruit he had found in it , to a more constant and cheerefull practise thereof , he gave order in his will , to have all his spirituall journals , his meditations and remembrances , gathered together , digested and reduced into a methode , by some two godly Divines , unto whom also he hath assigned a very liberall consideration for their paines therein taken : and severall Copies thereof to be transcribed and made up for the use of each of his Children : that therein they might see him when he was gone , and l treading in those steps that he had walked in before them , they might at length m arrive at that end , that he hath now attained to : which n the Lord in mercy grant they may . Thus both living and dying , yea as well dead as ●live ( though not dead indeed , but alive still , alive to God , yea alive to his too ) he desired every way to doe good . What shall I need to adde ought concerning his end ? It is seldome seene , and o hardly , saith one , can it be , that one that hath lived ill , should make a good end . But p it cannot be , that one that hath lived so well shou●d make any other then a good end . Sure it was so with this our brother , by report of those that were eye-witnesses of it : full of pious expressions and sweet comforts to the last ; and that , even after that speech failed him , but memory and understanding continued with him , by sign●s outwardly expressed , upon such passages recited , as he had before given order to them about him to be read by him . Insomuch that we may well with good probability suppose , that God in his holy wisdome had so disposed it , that he should go ov●r hence to make his end in that place , amids the enemies of Gods truth and grace , that those that are seduced by them , might see●pregnant proofe of ●●e power of piety , in the religious and comfortable end of one deceasing in that faith and profession , in which those seducers of them beare them in hand , that there is no safety or comfort to be had , either in life or in death . In a word to conclude all with the words of my Text ; Our friend , and your friend ; Christs friend , and the friend of all Christ his , sleepeth ; his soule being entred into his Masters joy , his body to be laid up in its Chamber of rest ; untill Christ come to awake him , and us altogether with him , to the et●●nall blisse of both . Let us all make that use of wh●● hath ●●en delivered , that we be thereby encited to i●itate him in those good things that we have , either seene in him , or heard of him , that so through Gods goodnesse and his gracious ac●eptance of our godly endeavours , we may both attaine and retaine those spirituall joyes and inward comforts that he found and felt , both in life and in death . FINIS . Imprimatur , Iohannes 〈◊〉 . Notes, typically marginal, from the original text Notes for div A01531e-160 a Qotidian●●onviti● es flag●tatu●● Fa●iu● Instit. pr●f . b Vivi●ur exemplis . Nec tam imperio nobis opus est qam exemplo . Plin. Paneg. ●lus succendunt exempla . qàm praedicamenta . Gregor. Dialog. l. 1. prae● . & qi praeceptis non accenduntur , exemplis saltem excitantur . Id. moral . l. 9. c. 43. Plerumque ad exercenda bona opera , aliena nos utiliter exempla persuadent . Ib. l. 22. c. 7. & grex , qi pastoris v●c●m mor●sque seqitur , per exempla melius qam perverba graditur . Id. de Past. l. 2. c. 3. Facilius suadent exempla qam verb● . Ambr. in 1 Cor. 14 c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Probl. lib. 18. q. 3. Longum e●st iter per praecepta ; breve & essi ax , per exempla . Senec. Epist. 6. Insuevit ●a●er optimus hoc . me , u● fugerem , exemplis ●i●●orum q●que notando , Formabat dictis puerum sic , sive j●bebat ut f●ce●em qid , sive vetab●● . Flac. Satyr . 4. d Admonetur audi●●aetas omnis , fi●ri posse qod factum est● Cypr. ad Donat. Melius homin●s exemplis docentur ; qae in primis hoc in se boni habent , qod approb●●t ●ieri posse qae praecipiunt . Plin. in Paneg. Sermo qidam vivu● & efficax exemplum ope●is est , ●acilè pers● adens q●d intendimus , dum factibile probat esse qod suademus . Bern. de Resur. 2. Adjuvari se ex●m●lis exoptat humana in●irmitas , qo facilius ipsa etiam nunc faciat , qae alios secisse ante cognosca●● Salvian . contr. Avar lib. 3. Ex aliorum enim factis fieri posse credunt , qod fo●te dum putant fieri non posse , pigrescunt . August . Epist. 134. e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Acts 14.15 . Ia●es 5.17 . f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . M. An●on●n . l. 6. Sect. 19. Tes●es suos contra nos Dominus ins●a●r●t , eum bora qae f●cere ipsi negligimus . ad correptionem nostram , ab a●iis facta demonstrot : ut in recti tudini● appe●i●u nil sibi mens nostra di●si ile aes●imet , qod ante peragi ab aliis videt . Gr. Mor. l. 9. c. 43. Nescio qo modo amplius ad c●o●it●tē excitamur , per fidem , qâ cred . mus vixisse sic aliqē ; & spe● qa nos ●oque ita posse v●vere , qi homines sumus , ex co qod aliqiho●ines ita vixerunt , mi●i . ●è desp●ramus . A●g. de Trinit. l. 8. c. 9. g Mr. William Bradshaw in his Meditations on Christ . Tempt . MS. h Matth. 5.14 . Tu to totius medio telluris in o●●e Vivere cognoscas : cunc●is tua g●ntibus esse Fac●a palam : nec posse dari regalibus unqam secretum viti● . Nam lux al●issima fati occultum nihil esse s●nit , latebrasque per omnes Intrat , & abst●usos explo●at fan are●●ssus . Cla●dian de Honor . Coss. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Herodim . l. 4. Perluc●t omne regi●e vitium domus . Sen Agam. 2.1 . Tibi nullum secret●m liberum est : in mult● l●ce fortuna ●e posuit . Idem ad Po●yb . c. 25. Nost●os motus ●auci sen●i●nt : ●ibi non magis qam so●ila●ere conti●gi● : multa circa te lux est : omnium in istam conv●rsi oculi sunt . Id●m de Clem. l. 1. c. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz. in Patr. Qi m●gro imp●rio praed●●i in excelso aetatem agunt , corum facta cuncti mortales novere . Sal●st . ad Caesar Ad ●e oculos auresque tra●is : ●ua facta notamus . Pedo ad Liv. i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Basil. apud Anton. ●●l ss. l 2 c. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Nicet . in Al●x . Comn. l. 2. c. 4. Vua principis censura est , aeque perpetua . ad hanc dirigimur , ad hanc convertimur . Flexibiles qamcunque in partem d●cimur a princ●p● : atque ut ita d●●am , se●ac●s s●mus : huic enim cari , huic prob●ti ●ss● cupimus : q●d d●ssimiles ●rust● asperant . Plin. paneg. Rex veli● honesta , ne●o n●n ●adem v●l●t . Se● . Thyest 1.1 . Nā totus componitur orbis Regis ad exemplū ; nec sic inflect●re sensus Humanos edicta valent , qam vi●a regentu . Claud. ut sup . R●ctè facere princeps s●os sacie●do docet . V●lleius Hist l. 2. & contra , Vitia principes non selū ipsi concipi●● , e●iam in civi●a●es infundun● ; plusque exemplo qam pecc●to n●cent . Cic. de leg. l. 3. k Iob 1.10 . l Iob 29.13 , 15 , 16. & 31.16 , 20. m Gal. 6.10 . n Prov. 10.22 . o Hab. 2.9 , 12. p Varo , regustatum digito terebrare saelin●● Contentus per●ges , si vivere cum Iove tendis . Pers. sat . 5. hoc est , qod Flac. l 2. Sat. 4. S●mp●r p●uper eri● . q Ephes. 4.28 . 1 Tim. 5.8 . r 1 Cor. 7.20 , 24. Vbi vo●atio duplex , in qâ , ad qam s 1 Thes. 4.11 . 2 Thes. 3●7 , 12. t Ephes 5.18 . Rom. 13.13 , 14● u {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ut Athen. dipnos. l. 11. Persa●um ritu , qibus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . vid. Plut. Sympos . l. 7. c. 9.10 . x G●n . 2.24 . 1 Cor. 7.4 . y Philem. 15. Deside an●us ●s● tibi , q●si absens , n●n q●si 〈◊〉 : u● illum expectare , n●n amisisse videa●is . H●er . de N●p . z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Basil orat . 5. Ne doleas , qod talem amiseri● ; s●d gaudeas q●d t●lem habueris . Hi●ron . in Nepot . Non ●oeremus , qod ta●ē amisimus ; sed gratias agimus , qod habuimus , imò habemus . Idem in Paul . Non contri●lor , qod accepisti ; s●d ago g●a●tias , qod dedisti . Idem ad Iulian . E●si dolemus ablatum , non oblivis●imur tomen , qod datu● suit : gratias agimus , qod habere illum meruimus , qo carere in tantum non volumus , in qantum non expedit . Bern. in Ca●t . 26. & de Humberto Ser. 110. Tulisti , q●niam tuus erat . Nec pro nobis , qibus ille sublatus est , murmurandum ; magis gratias agendum , qod tam di● concessus est ●obis . Notes for div A01531e-1510 Summe . Branches 2. 1. 2. Branch 1. Person . his 1. Name . a Ita Tertullian de idolatr . c. 13. & Prudent . hymn● de exeq . Vide Rigalt . ad Ter● . b Drus. ad voc. Hebr. N. T● 2 Relation . Branch 2. Condition . c Verse 14. Points 5. 1. 2. 3. 4. 5. Point 1. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Cl●m . pro●rep● . I●ter b●●●s viros & Deum amiciti● est . S●nec . de provid. cap. 1. q●nqam negare h●c videatur Arist. Eth. magn. l. 2. c. 11 d ●om . ● . 11 . e 2 Chron. ●0 . 7 . f Es●y 41●● . g Iames 2.23 . h Luc. 12.4 . i Iohn 15.14 . k Iohn 15.15 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Clem. S●rom . l. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ib. l. 7. Potest ergo & servus esse & amicus , qi servu● est bonus . Aug. in Ioan. 85. Qos amat , amicos habet , nonservos , amicus fit de magistro , neque enim amicos discipulos diceret , si non essent . Bern in Cant. 59. Reason 1. l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Ethic. Nicom . l. 8. c. 2. & l. 9 c. 5. Amor , sive benevolentia mutua , non la●ens . Branch . 1. m {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Aristot. Rhetor . l. 2. c. 4. Amicitia est voluntas erga aliquem rerum bonarum illius , ipsius causâ qem diligit , cum ipsius pari volun●ate . Cicer. de Invent . l 2. n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . o Ephes. 5.28 . p Apoc. 1.5 . q Iohn 16.27 . r 1 Iohn 4.19 . s Prov. 8.17 . t Iohn 14.21 . u Benè igitur ratio accepti a●que expen●i inter nos conven● . Tu me amas , ego te amo : meritò id fieri ut●rq●e existimat . Plaut. Mostel . 1.3 . x Ej●s amor nostrum & praeparat & remun●rat . Bern. de dilig . Deo. cap. 3. Et nostrum libenter , qem praecessit subseqitur . Idem . Epistol. 107. y Nemo se di●●idat ama●i , qi j●m amat . Q●modo enim redamare pigebit , ●qi amavit necdum ama●tes ? Bernard . Epist. 107. z 1 Iohn 4.10 . Branch 2. a Iohn 10.14 . b Iohn 21.15 . c 1 Iohn 4.16 . d ●Gal . 2.20 . e E●hes . 3.18 , 19. f Iohn 15.13 . Rom. 6.8 . g Ga● . 2.20 . h Eph. 5.25 . i Ap●c . 1.5 . k Rom. 5.5 . 1 Iohn 4.13 . l 1 Cor. 2.12 . m Iohn 14.15.21 , 23. n Iohn 15.14 . Reason 2. o 1 S●m . 18.3 , 4. Q●modo Glaucus & Diomedes in amicitiae ●ospit●litatisque mutuae ●esseram , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Homer . ●l . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p 2 Cor 8.9 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . q Heb. 1.16 . r Heb. 4.15 . Rom. 1.3 . s Esay 53.4 , 5 , 6. 2 Cor. 5.21 . 1 Pet. 2.24 . t 1 Cor. 1.30 . u Rom. 3.24 , 25. x Iohn 1.16 . Reason 3. y Heb. 3.14 . z 2 Cor. 8.5 . a Cant. 2.16 . b 1 Cor● 3.23 . Vse 1. for Information . 1 Kings 4.5 . d Matth. 12.42 . e 1 Iohn 3.2 . f Iohn 15.15 . g Rom. 1.1 . Philip . 1.1 . Tit. 1.1 . Apoc. 19.16 . l Matth. 28.18 . Vse 2. for Exhortation . k Prov. 29. ●6 . l Prov 19.6 . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●Facies pro f●vore & gratiâ Hebraeis passim . Num. 6.25 . Psal. 4.6 . & 80.3 , 7 , 19. & 105.4 . m 1 Sam. 14.13 . n Obsequio gr●ssare , — & leniter in sp●m Arrepe officiosus . Pers●a atque obdura : seu ●ubra canicula findat Infantes statuas , seu pingri tentus omaso Furius hyber●a● ca●â nive conspuit Alpes . Flac. Serm. l. 2. Sat. 5. o Matth. 16 24. Luke 9.23 . p Matth. 16.25 . q Phil. 3.8 . Difference 1. r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Qui summus bodiè cr●s futuru● nullu● est . s Lubricu● est secundu●●pud regem l●cus . t Plati●● in P●● . 2. u Aul● cul●en lubricum . Senec. Thyest. x Confragosa in fastigium dignitatis via est . Non in lubrico tantum illic statur , sed in praerup●o . Sen. Ep. 82. & de tranq . c. 10. Quae excelsa videntur , praerupta sunt . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut. Symp. l. 2. c. 1. y Psal● 73.15 , 18. z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . N.Q. apud Stob. c. 105. — Ex alto magna ruina venit . Catale●● . Vi●gil . Et gravius summo culmi●e missar●unt . Maximin . Eleg. 1. a Est●er . 5.11.12 . and 7.9.10 . b Iohn 13.1 . c Deut. 4.4 . d Apo● . 2.10 . e Heb. 13.5 . * Psal. 89.32 . Difference 2. f Psal. 146.3 , 4. g Dominus est vitae tuae● qisqis contempsit suam . Sen. Ep. 44. h Esay 63.1 . i Psalm . 68.20 . k Ier. 1.19 . l Iohn . 8.51 . m Luke 21.16 . n Luke 21.18 . ●t Acts 27.34 . 1 Sam. 14.45 . ●Sam . 14●11 . 1 Kings 1.52 . o Heb. 7.25 . Vse 3. for Consolation . p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. O est . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . N.Q. apud Suidam . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Herc. fur . q Philem. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Fyth●g ap. Laert. Branch 1. for Provision . r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Euripid . Androm . Consortium rerum omnium inter nos facit amicitia , in commune vivitur . Sen. Ep. 48. Non , mebercule , ●am mea sunt , qae mea sunt , qam qae tua . Plin. l. 1. Ep. 4. No●●● qod tuum est , meum est● omne meum est autem tuum . Plaut. Trin. 2.2 . s 1 Cor. 3.22 , 23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Clem. protrept. . t Psal. 34.10 . & 84.11 . u Rom. 8.32 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrys. in Rom. Hom. 15. Branch 2. for Protection . x Rom. 8.31 . y Rom. 9.5 . z Si Deus co●●ra nos , qis pro nobis ? Petr. Cellen . ep. 23. lib. 6. a Qid tibi malipoteri● nocer● ? aut qid tibi boni poterit deesse , si ●lle te diligi● , qi de ●ihilo cuncta cr●avit ? Bern. in Caen. Dom. Qid timendum , si adsit nobis , qi purtat omnia ? Hebr. 1.3 . Idem in Psal. 90 conc. 1. b Psal. 27.1 c Psal. 23.1 . Hebr. 13.6 . d Psal. 23.3 . * Vbi enim aut ●ecum male , aut sine 〈◊〉 bene esse poterit● Bern. in advent . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut contr. Epicur . Vse 4. for Caution . e 2 Sam. 18.12 . f 2 Cor. 11.28 , 29. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plut. de mul . amic. g ●Rom . 16.4 . 2 Cor. 7.3 . & 12.15 . Phil. 2.17 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plato● in Symp. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Iph. Taur . Dionysio caput Platoni ●bla●u●●●i●i●ami , m●●n prius , inqit Xenoc. L●eri , l. 4. g Psal. 10● . 15 . h 1 Sam. ●4 . 7 . & 26.9.11 . i 2 Sam. 22.51 . Psal. 18.50 . & 21.7.12 . k Psal. 105.14 . l Ch●ysost . Theod. Euthymius , Aug. Prosp. Hugo Card , Lyran. in loc. n Matth. 18 10. o Zech. 2.8 . Psal. 17.8 . p Ier. 2.3 . Matth. 18.6 . Vse 5. for Examination . q 1 Iohn . 2.4 . Frustra nobis in ●o plaudimus , cujus mandata non implemus . Hieron. ad Iovi● . l. 2. Neque enim Christianus esse videtur , qi Christiani nominis opus non agit , cum nomen sine act● atque officio su● nihil sit . Salvia● . l. 4 c. 1 r Omne , amici , & omnes inimici● omnes necessarii , & omnes adversarii . Bern. in Cant. Ser. 33. s Phil. 3.18 . Qi Christianos se dicunt & Christo contradicunt . Aug. Ep. 171. Christiani in contum●liam & opprobrium Christi . Salvian . l. 4. c. 11. t Psal. 70.5 . u Luke . 19.9 . x Rom. 4.12 . Gal. 4.12 . Rom. 4.16 . Eorum enim filli dicimur , qorum m●res imitamur . Orig. in Ezek. 16●Vide Iuvenal . Sat. 8. Vse 6. for Admonition . x Prov. 18.24 . Duties 4. Duty 1. Faithfulnesse . y Prov. 20 . 6● z Apoc. 2.10 . * Qam habe●us in Christum . * Qam pr●sta●u● Christo . Notes 2. Note 1. a Iames 4.4 . 1 Iohn 2.15 , 16. b 2 Sam. 15 6. c Matth. 10.37 . d 1 Kings 11.1 , 4. e Luke 14.26.33 . f Licet pa●vulus ex c●llo pe●d●at nepos , licet sparso crine & ●usis v●stibus , ubera qibus ●e nutrierat , ma●●r ostendat , licet in limine pater jaceat , p●r calcatu● perge patrem : Siccis oculis ad vexillum crucis evola . S●lum● pietatis genus est , in hac re esse crudelem , Hier. ad Heli●d●r . Note 2. g Idem ●elle & nolle , ●a demum persecta am●ci●ia est . Salust . in C●til . Hieron. ad Demet. Ennod. l. 6. Ep. 24●Sidon l. 5. Ep. 3. & 9. Minut. Octav. Apul. de Philos. Ioseph . apud Cassi . an collat. 16. Ioan. Sari●b . polycra● l. 3. c. 4. P●t. Cluni . l. 4. Ep. 21. Fulb. Ep. 68 h Psal. 97.10 . i Amas Deum ? debes odisse qod odit . Aug ib. k Psal. 11.7 . & 45.7 . l Prov. 6.16.19 . & 8.13 . m Zech. 8.19 . Amos 5.15 . n 1 Iohn 3.22 . o 1 Iohn 3.3 , 7. & 4.17 . Luke 6.35 , 36. p Prov. 8.13 . Amos● . 15 . Rom 12.9 . q Zec● . 8.17 . r Colos. 1.10 . s 1 Cor. 11.1 . Ephes. 5.1 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Marcus Imper. ●p . Iulian . in C●sar● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Iust . ad Diog● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gr. Nys. de profes . Christ . t Rom. 8.29 . Phil. 3.10 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Marcus Imp. l. 10. c. 8. u {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plat. leg. l. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plat. ib. l. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem Lysid . qod & Arist. Eth. l. 9. c. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . u I●ter dispares ●nim mores non potest esse amicitia . Ambr. offic. lib. 3. c. 16. In taneâ morum discordia , qae potest esse concordia ? ●ier . ad Nepot . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plato Phadr . Clem. Strom. l. 5. & Euseb. praep. l. 13. c. 13. Duty 2. Observance . a Mane salut●tum venio , tu diceris ante isse salutatum . Martia . l. ● . Ep. 1● . Nec venit inanis rustici●● salutator . idem . l. 3. Ep. ●8 . Mercenari●● salu●●tor circ●●volitat limi●● potenti . 〈◊〉 , s●●●umque regis s●i r●●●●ribus a●gu●atur . Col●●●l . p●●●●at . l. 1. b Prima salutan●es at● altera 〈…〉 art● l. 4. ●p . 8. c 〈…〉 c●●re●e , cu● pr●t●r li●●orem i●pell●t , & ire pr●●●pite●●ubeas● 〈…〉 Ne prior 〈…〉 3. d Psal. 2● . 8 . ● 27 . 4●&●2.2 . & 84 . 2●&●22 . ●●● e Prov. 8.34 . Psal. 84.4 . f Col. 3.16 . g Luke 19.5 . Iohn 14.23 . h Io●n 1.12 . Luke 10.38 , 39. i Prov. 8.31 . k Apoc 3.20 . l Ca●t●5 . 2.6 . m Exclusit . red●am ? Ter. ●u● . 1.1 n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . A●istot . Ethic l. 8. c. 5. Duty . 3. Obedience . o Iohn 14 . 15●21 , 23 , 24. Proba●io dilectionis ex●ibitio est operis , de dilectione conditoris m●ns & vita reqiratur , nunqam o●iosus est amor Dei , operator si est ; sin operari renuit , amor non est● Greg. in Evang. 10. & Be●n . de temp. 106. & can . Dom. q. 8. p Iohn 15.14 . q 1 Iohn . 5.3 . Nil grave aut miserum est mihi , Qod re 〈◊〉 voluisse : ●u tant in impera . Oedipus Antigonae in Thebaid . ● . Minor huic est labor jussa exeqi , qam mihi j●bere : l●t●s imperia excipit . Senec. Herc. fur . 1.1 . Facilia fiant cuncta charitati , ●uiuni Christi Sarcina levis est , qia ea una est Sarcina ipsa qae levis est , Dil●ctioni● 〈…〉 poterit esse grave diligenti ? Aut enim non diligit qis , & ideo gravis est ; aut di●●git , & gravis esse non po●est . Aug. de nat. & grat . cap. 69. r Ephes. 6.5 , 7. s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Liban . orat . 11. Non sunt onerosi labores amantium , sed delectant ipsi . Iulian . de viduit . c. 21. Nonsentiunt amanies , qod laborant . Sed tunc ab eis plus laboratur , q●ndo à labore qisque prohibetur . Aug. de Matth. 16.24 . t Matth. 11.30 . u Non omnibus sunt onerosa tolerantibus , sed tolerare nolentibus , gravia vel levia facit animus tolerantis . Sicut nihil est tamleve , qod ●i grave non sit , qi invitus facit : sic ●ihil est tam grave , qod non ei , qi id libenter exeqitur , leve esse videatur . Salvian . de provid. l. 1. c. 2. Facit praeceptum liber , qi facit libens . Aug. de grat . Chr. l. 1. c. 13. Duty 4. Patience . a Luke 14.26 , 33. b Gen. 29.18 . c Gen● 31.38.42 . d Gen. 29.20 . Amanti enim nihil difficile . Cicer. de orat . perfect . Qid grave n●n leviter tolerat , qi amat ? Greg. in 1 Reg. 12. e Act● 5.40 . f Ac●s 5.41 . g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Oxymoron ●l●gantissimum . C●s●ub . h Rom. 5.3 . i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . k Rom. 5.5 . l Rom. 8.39 . m Rom. 8.35 . n 1 Cor. 2.12 . 1 Iohn 3.24 . o Amor Affectus est , non contractu● . Ber● . de dilig . Deo. Amicitia non est vectigalis , sed liberalis : virtus enim , non qastus est . Amb. Offi. l. 3. c. 16 & Cas●io . de amic. c. 2. Multum a beneficio distat negotiatio . Cleanth . Sen. de benef. l. 6. c. 13. p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Ethic. l 8. c. 5. & ibid. l. 9. c. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem . Rhet. l. 2. c. 4. q {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Marc. Imp. l. 7. Sect. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ib. Sect. 32 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Eth. l. 9. c. 4. Amicus alter ipse . Amb. desp. l 2. c. 7. s Benefi●iorum simplex est ratio , erogantur , non computantur . S●n . de benef● l. 1. c. 2. Interitura ●st rei ●a●tae dignitas , si beneficium me●cem facimus . lb. l. 3. c. 14●Beneficium virtutis est ; & turpissimum id causâ ullius rei dare qam ut datum sit . Se intueri & commodum suum , i●lud non est beneficium , sed soenus . Ibid. l. 4. c. 3. Non est beneficium qod in qastum mi●●i●ur , hoc dab● . hoc rec●piam , auctio est . Ib. c. 14. t Iob 21.15 . * Acts 9.16 . u Phil. 1.20 , 21. x D. Ayray in loc. y Act● 20.22 , 23 , 24. Point● . a 1. Iohn 1.3 . b Iohn 17.21 . Reason . 1. c Ro● . 12.4 , 5. d 1 Cor. 12.12 . Caput & corpus , unus est Christus . Aug. de Trinit. l. 4. c● 9. & in Psal. 45. & de verb . Dom. 49. & 65. & de temp. 40. Bern. Ep. 190. Beda in Ioan. 17. Omnes sancti & fideles cum h●mine Christo sunt unus Christus . Aug. de pec . mer. & rem . l. 1. c. 31. e Acts 9.4 , 5. Non potest concordiam habere cum Christo , qi discordare voluerit cum Christiano . August . de verb . Dom. 57. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . A●ist . Rhet. l. 2. c. 4. Reason 2. Vse 1. for Admonition . Branch 1. Affection . g Rom. 12.16 . Compatiamur affectu . Ambr. Offic. l. 3. c. 16. h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Eth. l. 9. c. 4. & Rhe● . l. 2. c. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . i 2 Cor. 2.3 . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . k Rom. 12.15 . l Esay 66.10 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} m 2 Cor. 2.2 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eurip. ●p● . Aul. n 1 Cor. 12.26 . o 2 Cor. 11.29 . Heb. 10.34 . & 13.3 . p 1 Cor. 13.3 . q Rom. 14.15 , 1 Cor. 6.8 . r Psal. 119.158 . 2 Cor. 2.5 . Branch 2. Action . s Psal. 16.2 . t Acts 17.25 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Herc. f●● . Clem. Strom. l. 5. Plut. de Stoic . Contradict . c. 37. Ipse est Deu● tuu● , qi ●o● eget bonis tuis . Aug. in Ps. 80. Nec ille collat● eget , nec nos ei qic●am conferre poss●mus . Senec. de ●●●●f . l. 4. ● . 9. * Ps. 16.3 . u Acts 3.21 . x Mat. 26.11 . y Non eget miseriâ , sed eget misericordi● : non eget deitate pr●se ; sedeget pietate pro suis . Salvian . cont. avar . l. 3. z Mat. 25.35 , 36 , 42 , 43. An non ege● , qi esurire , ●i sitire se qeritur● Salv. ib. 〈◊〉 . * Matth. 25.40 , 45. Vse 2. for Examination . a Ga● . 6.10 . 1 Iohn 3.17 , 18. b Iohn 4.20 . Vse 3. for Consolation . c 1 Cor. 12.7 , 25. d Rom. 1.9 . Ephes. 1.16 . Colos. 1.3 . 2 Cor. 1.11 . Point 3. e Iames 2.23 . f Iohn 8.52 . Gen. 25.8 . g Amos 3.7 . Iohn 15.15 . h Zech. 1.5 . Iohn 8 52. i Vers. 14. k Luke 4 . 4● l 2 Tim. 4 6. 2 Pet. 1.14 . m Iohn 21.20 . n Iohn 13.23 , 24. o Iohn 21.23 . Reason 1. p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Clē . Strom. l. 2. Iob 6.12 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost. de Compunct . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz. pro●aup . q 2 Cor. 4.7 . Reason 2. r Eccle. 9.2 . Cuivis po●est accidere , qod cuiqam potest . P. Syrus . Reason 3. s Esay 40.6 , 7. 1 Pet. 1.24 , 25. Objection . t Ioh● 11.35 . u Iohn 11.36 . x Iohn 11.37 . y Iohn 11.5 . Solution . z Dan. 3.17 . Iohn 21.22 . Reason 1. a Apoc. 14.13 . b Rom. 6.7 . Qod à malo liberat , qis non bonum pronunciabit ? Tert. Scorp . c. 5. c 2 Cor. 5●4 . Excutitur morte ve●ernus mortis . mors morte dissolvitur ; vita a●fer●n●● confertur . Tert. ib. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . An●●●han . Moriar ? desi●a● m●ri posse . S●● . Ep. 24. d 2 Tim. 4.8 . e 2 Cor. 5.8 . f Phil. 1.23 . Reason 2. g Luke 2.29 . h 1 King. 19.10 . i 2 Cor. 5.6 . k Rom. 7.24 . l Vide Methodii parabolam de caprifici radicibu● & radicum fibris templi parietibus inna●is , q● nisi compag● dissolutâ eximi p●ni●us n●n possunt● apud Epip●an . in ●a●e● . ●4 . m Psal. 120.5 , 6. n 2 Cor. 5.8 . o Iohn 14.2 . p 2 Cor 5.1 . q Phil. 1.23 . Iohn 14.3 . r 1 Thes. 4.17 . Reason 3. s Phil. 1.20 . t Iohn 21.19 . a Iohn 8.51 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Callimach . Epig. 14. Reason 4. b Prov. 14.32 . c Iohn 11.26 . d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ch●ys . in Philip . Hom. 3. e Luke 9.60 . 1 Tim. 5●6 . f Luke●0 . 38 . g Per vitam ad moriem transitu● es● . h Per mortem ad vitam reditus est . Am●r● de bon . mort. i Eccles. 7.1 . k Apoc. 21.4 . l AEternina●alu est . Senec. Epist. 102. Vse 1. for Admonition . m Prov. 17.16 . n Virtutem in co●lumē odimus : subla●ā ex oculis qaerimus invidi . Flac. carm . l. 3. od. 24. o Hab●●mus tanqam amissuri , tanqam recessuri , in ò recedentibus uta●u● : tanqam extēplo abituros possideamus , Senec. ad Marc. c. 10. Vse 2. for Consol●t●on , and Encouragement . p Psal. 49. ●0 . Esay● 57.1 . q Prov. 1.33 . Nihil accidere bo●● viro mali potest . Son . de provid. c. 2. r Rom. 8.28 . Etiam pro ipsis est . Senec. ib. c. 3. Point . 4. Sanctorum mors som●●● . Hieron. in Matth. 25. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . C●llimach . Epig. 14. b Acts 7.60 . c Acts 13.36 . d 1 Cor. 11.30 . e 1 Cor. 15.6 . Reason 1. f Somnu● malorum domi●or , reqies animi : ●ars humanae melior vitae Senec. Herc. fur . Vtmors , sic somnus miseros foelicibus aeqa● . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , E●stath . ad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Inde dictū , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Aristot. Eth. l. 1. c. 13. g Apoc. 14.13 . h Delinimenia , sive lenocinia morbi , non remedia . Sen. de beat . c. 17. & Salvian . de provid. prafat. i Iob 3.13 , 18. Mors simulut veni● , dolores , no● a●●get , ( non mitigat ) sed aufert : ut remedium esse videatur , non poena . Ambr. de Cain & Abel . l. 2. c. 10. Pro rememed●o data est , qasi finis malorum . Idem de fid. resur. k Esay 57.1 , 2. l Rom. 6.7 . Reason 2. m Iohn 11.12 . n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Ethic. lib. 1. cap. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Sive , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem de somn . cap. 1. & 3. o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Aristot. Ethic. lib. 1. cap. 8. Hinc Heraclitus . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut. de super. . Anima in somno sic patitur , ut alibi agere videatur , dissimulatione praesentiae futuram absentiam ediscens . Tertul. de anim . cap. 43. p Vers. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Solet enim esse somnus aegrotantium , salutis i●dicium . August . in Ioan. 49. q 1 Cor. 15.18 . Mors non est peremptoria , per qam non adimitur Vita . Ambr. de Cain & Abel . ● . 10. r ●sai . 57.1 . s Eccles. 9.6 . Iob 14.21 . Esay 63.16 . t Esay 57.2 . u Luke 20.38 . Reason 3. a Psal. 3.5 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. de Somn. c. 1. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrys. de stat . orat . 5. Stul●e qid est somnu● , gelid● nisi mortis imago ? Lo●ga qi escendi tempora fata dabunt . Naso Amor . 2.9 . c Iob 14.12 . d 2 Pet. 3.10 . e Iohn 11.24 . Vere dormit , qia de mor●e , velut de somno erat surrecturus . August . de temp. 104. f Esay 26.19 . g Iohn 5. ●8 . Reason 4. h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. de somn . c. 2. Hac reparat vires , membraque fessa levat . Naso Ep. 4. i 1 Cor. 15.42.44 k Psal. 17.15 . l 1 Iohn 3.2 . m 1 Iohn 3.3 . n Colos. 3.4 . Vse 1. for Enco●ragement . o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrys. de stat . orat . 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●Ibid . p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut. de sup . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Hom●r . Odys . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . q Iob 7.14 . r Qomodo interest in ipsis , qi qotidiè dor●iunt & exurgunt , qid qisque videat in somnis : alii sentiunt laeta somnia , alii torqentia , ita ut evigilans dormire timeat , ne ad ipsa iterum redeat : sic unusqisque hominum cum causâ su● dormit , cum causâ su● surgit . Aug. in Ioan. 49. * Mors enim peccatori finis est naturae , non p●●ae . Ambr. in Luc. l. 7. c. 1● . s Ierem , 31.26 . t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Iliad . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ibid. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dulcis qies mortis . Ambr. de bon . mort. c. 8. Vse 2. for Comfort . a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost. de ●●at . orat . 5. b De morib . gent . Autor . incertus . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Theod. de Chrysost. ●ra● . 3. c 1 Cor 15 18. d 1 Thes. 4.13 . Contrist●mur in nost●o●ū m●r●ibus , de necessi●a●● amittendi : s●d cons●lemur , de sper●cipiendi , ideo enim d●rmire dicuntur , ●t cum dormientes audimus , evig●la●u●os ne d●speremus . Aug. de Ve●b . Ap. 32. e D●rmientes appellavit , qi● resurrecturos praenunciavit . Aug. in Ioan . 49. f 1 Thes 4.14 . Manet ergo corum vita , qos manet resurrectio . Ambr. de obit . Valent . Vse 3. for Confirmation g Somnus mors dicitur , propter futuram resurrectionem , velu● evigil●tionem . August . Ep. 1 ●0 . c. 32. Id●o mortu●s consu●vit , Scriptura dicere do●mientes ; qia ev●gilaturos , id est , resurrecturos vul● intelligi . Idem in Psalm . 87. Q●re enim dormientes dicantur nisi qia di● suo resuscitantur ? Idem de verb . Dom. 23. Cum evigilav●ri● corpus , reddi●um officiis ejus , resu●r●ctionem tibi adfirmat . Ita per imaginem resu●rectionis fidem initiaris , spem meditaris , discis mori & vivere . Tertullian . de anim . cap. 25. h Mat●h . 9 24. i Dormiebat : sed illi , qi poterat excitare● Aug. de verb . Dom. 44. k Sor●ribus mortu●● erat ; Domino d●r●iebat , hominibus mortuus erat , qi eum suscitare non poterant : nam Dominus tan●â eum facilitate excitabat de Sepul●ro , qan●â tu non excitas dormientem d●lecto . A●gustin . in Io●n . 49. l Iohn 11.43 , 44. m M●rtuos tanqam è somno suscitavit . Martial . Epist. 2. Sect. 1. n Tardius qi● de som●o susci●a●ur , qam Lazarus de m●●te . August . de temp. 104. o Iohn 5.28 . Omnes pla●● ei , qi po●est exci●are , dormiunt . Nemo tam facilè excitat d●rmientes in lecto , qam Christus mor●uos in Sepulchro . August . de verb . Dom 44. p 1 Cor. 15.51 . q 1 Thes. 4.16 . Vse 4. for Admon●●ion . r Somnus mortis imago . Naso am●r . l. 3. cl . 9. Speculum mortis s●mnus & exemplar . Tert● l. de anim . c. 24. Prop●nitur tibi corpus amicâ vi sopori● el . s●m , bla●dî qie●is prostratum , i●mobile situ , qale ante vitam j●cuit , & qale post mortem jacebit , ut tes●atio plasticae & sepul●urae , exp●●●ans anim●m qasi nond●m c●nlatam , & qasi jam ereptam . Ibid. cap. 43. s Qoties dormis & vigilas , toties moreris & resu●gis . Petr. Chrysolog . Ser. 59. t Heb. 11.19 . u Deut. 32.29 . x Iob 14.14 . y Psal. 90.12 . Point 5. a Vers. 14. b Esay 41.8 . Reason 1. c Iohn 13.1 . d 1 Iohn 4.17 , 1● . e 1 Cor. 13 . 10● Reason 2. f Colos. 1.21 . g Esay 59.2 . & 57.17 . & 54.7 , 8. h Rom. 7.24 . & 6.7 . Reason . 3. i Ruth 1.17 . k So should it be read , not , depart . l 2 Sam. 1.23 . m Mark 6.16 , 27. n Rom. 8●35 . o Rom. 8.38 , 39. Reason 4. p Philip . 1.23 . q 2 Cor. 5.6 . r 2 Cor. 5.8 . Apoc. 14.4 . 1 Thes. 4.17 . s 1 Cor. 15.28 . Vse 1. for Exhortation . a Gen. 28.15 . Iosh. 1.5 . Heb. 13.5 . b 2 Tim. 4.16 , 17. c Ad limen carceris deduxerunt vo● . Tertul. ad Martyr . c. 2. d Vobisc●m carcerem intro●it . ●b . c. 1. e Mundi buju● p●●tica mors . Peral● . Sum. de vit. Vse 2. for Consolation . f Gen. 17.7 . Exod. 20.6 . Psal. 37.25 , 26. & 115.13 , 14. g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip . Stob. c. 127. h 2 Sam. 9.1 . Vse 3. for Imitation . i Esay 41.8 . k {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Eurip. Hecub . l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Soph. Aj●c . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Stesichor . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Archilich . m Inimicitiae qoque suscipiende sunt propter amici innocentiam , cum restiteris vel responderis , qando amicus arguitur & accusatur . Ambr. offic l. 3. c. 16. n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Di●n Pr●s . orat . 37. o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . D●mosth● Epist. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Is●crat . ad D●m●n . Amicitia parentum rectè in liberos transferuntur , ●t charitas semel inita successorib●● e●rum haereditario jure proficiat . Symmach . l. 7. Ep. 87. Religiosa curae es● , qae amicorum liberis ex ●ibetur . Idem . l. 9. Ep. 31. Ad pos●er●s ami●o ●n cur●m tra●●fe●re debem●● ; ne fides cum hominibus interiisse vide●tur . Id. l. 9. Ep. 45. p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Ip●ig . Taur . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Me●nand . q {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Herc. sur . r Ruth● 2.20 . s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . de Capan●o Eurip● Supplic . Caduca enim & fragili●●ffectio est , qae non & amic●rum liberos amore propagato ●omplecti●ur . Symmach . l. 9. c. 31. Testimony given to the Deceased . a Terra novissimè complex● gr●●i● j●m à reliqâ naturâ abdicatos tum maxime , ut mater , operiens , Plin. l. 2. c. 63. b Esay 57.2 . Hi● disposicion in generall . c Eccles. 7.28 . d Q●le●● vix repp●rit ●num Millibu● è multis . Aus●n . idyl . 16. e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz. in Patrem . f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Idem in Ba●il . g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Id. ib. In Particular . h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . De Pio Marc●● Imp. l. 6. Sect. 30. i Plut. in Pr●c●pt . p●litic . k {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . His first Conversion . l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Helen . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz. pro pauper . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ● Chrysost. in Phil. Hom. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Basil● Caes. Hom. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Basil. Caes. Hom. 19. Observa●ce of Christ by attendance on him in his Ordinances . Ordinary . Private . m Psal. 55.17 . n Dan. 6.10 . Publick . Extraordinary● Dayes of Humiliation . o Acts 10.4 . p Esay 58.6 , 7. Qi vul● orati●nem suam i● coelum volare , fa iat ei duas al●s e●e●mosynam & j●junium . Aug. de t●mp . 59. Erg● qi orat , j●j●ne● : qui jejunat , misereatu● : audiat petente● , qi petens opta● audir● : auditum Dei ape●i● sibi , qi su●m suppl●canti non cl●udit a●di●um . Es●rien●em sentiat , qi vult Deum sentire qod es●ri● : misereatur , qi misericordiam spera● : pi●tatem , qi qaerit , faciat : qi praestari sibi vult , praestet : improbus pe●itor est , qi qod a●iis negat , sibi postulat . Chrysolog . Serm. 43. q Acts 10.2 . r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Isid. l. 1. Ep. 44. Collocare te vult Dous , q● habes , non projicare . Aug. de 10. Cho●d . cap. 12. Multi sunt , qi non d●nant , sed pro . jiciunt . Senec. Ep. 21. Beneficia nec in vulgus effundenda sunt : & nullius rei , minin è beneficiorum , hon●sta largitio est . Senec. de benef. l. 1. c. 2. s ●sal . 112.5 . t E●rat , siqis existima facilem rem esse donare , plurimum ista res habet difficultatis , si modo consilio tribu●●ur , non casu & impetu spargitur : habebit sapiens sinum facilem , non persoratum ; ex qo multa exeant , nihil excidat . Senec. de beat . ●it . cap. 24. u Ambitio & jactantia & effu●io , & qidvi● po●●us qam liberalitas existimanda est , cui ratio non constat . Pl●n. pan●g . B●n●fici●● si detrax . e●is judi●ium , de●iaunt esse beneficia , in aliud qodlibet incidunt nomen . Senec. de benef. lib. 1. cap. 2. Gratulation . Obedience . a Prov. 15.8 . & 21.17 . Esay 1.11.14 . & 66.3 . Ier. 17 . 2●.23 . Ezek. 20 39. b Colos. 1.10 . c H●b. 13.18 . d Iuxt● illud R. Gamalielis in Dictis P●t●um , c. 1. Sect. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ab●●ineas ●e à re dubiâ . Illudque c●utissimi cu●usque praec●ptum , Qod dubites , ●e f●ce●is . Plin. l. 1. ep . 18. Siqidem benè praecipiunt , qi vetant ●icqam agere , qod dubites , aequm sit●n iniqum . Cicer. offic. l. 1. Examination . e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . AEschyl . ap. St●b cap. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} G●eg . Naz in Patr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem in Basi● . Iames 3.2 . N●● in uno sed in m●l●●s nec qosdam , sed omnes offendere dicit . Aug. Ep. 29. Non dixit , offenditis , sed offendimu● , inqi● : & , in multis , praemisit ; omnes subjunxit . Beda . f Iuxta illud Pythagorae monitum . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . La●rt . in Pythag. Plut. d● superf●●● . & de Curios . Epictet . dissert. l. 4 c. 6. Non priu● in dulcem de●linat lumina somnum , Omnia q●m longi transege●it acta diei , Qo praetergressus ? qid gestum in tempore ? qid non ? Cur isti facto de●●● abfuit , aut ratio illi ? Qod mihi p●aeteritum ? cur haec sententia sedit , Qam m●liu● mutâss● fuit ? ● Qid volui , qod nolle bonum fuit ? utile honesto , cur malu●●ntetuli ? — Sic dicta p●r ●mnia factaque Ingrediens , ortoque à vespere c●ncta revolvens , Offensus pravis , dat palma● & pramia rectis . Aus●n . idyl● 16. Idem de Catone Cicero de Senect . de Sext●o S●neca de irâ . l. 3. c 36. de s● idem ibid. de Christianis qibusdam Climacus Scalae grad. 4. Vide Chrys●●t . Tom. 8. orat . 10. g Psal. 19.12 . h 1 Sam. 25.32 , 33. i Psal. 119 . 59● Beneficence . a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. apud Plut. in G●rg . & Alcib . 2. & Plut. Sympos . l. 1. c. 4. & l. 2. c. 1. b 1 Thes. 5 , 12 , 13. c Psal. 15.4 . 1 Pet. 2.17 . d 1 Iohn 3.18 . e Iames 2.15 , 16. * Qod de Atheni●us . Aristides . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Tenth of yearly gaine for the Poore . Reason . 1. f Gen. 32.10 . g Eph●s . 1.3 , 4. h Psal. 103.1 , 4. Reason 2. i 1 Tim. 6.17 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Isidor . l. 3. ● . 322. Ante omnia nihil est qod s●c generant divit●a , q●mode superbiam : omne pom●m , granum , ●ructus , lignum ●abet vermem suum : liu● est vermis mali , ali●● py●i , alius fa●● , aliu● tri●ici : vermis divitiarum superbia . Aug. de verb . Dom. 5. & homil . 15. Primus vermis divitiarum superbia . Idem de temp. 205. k Sicut rusticus qidam ab aut●re Anonymo buf●ne conspecto lachrymas ●bertim fudisse refertur , h●c consideratione motus , potuisse eundem , qi hominem f●ceratipsum , ●usonem ejusmodi fecisse . Greg. Naz. pro pauper . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l 1 Cor. 4.7 . Reason 3. m 2 Cor. 9.12 , 13. n Ha● est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ut Marc. Imp. l. 6. §. 7 Reason 4. o Philem. 7. p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gr●g . Naz. pro paup . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem ad cives su●s de prae●id . irâ . q Matth. 25.40 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz. pro paup●r . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem in tetrast . Christus accipit● qod de di●●i : ille accipit , qi unde dares dedit . Aug. de temp. 50. Ipse s● dicit accip●re , q●d pa●●tribus da●ur . Sibi colla●um praedicat , quod in pauperis ma●u ponitur . Idem hom 47. Q●d in terrâ jacentibus porrigi●is , in coelo sedenti datis . Greg● in Evang. 40. r 1 Cor. 16.2 . s Gal. 6.9 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●lut . de S●● . ●●lit & contr. C●lo● . Hoc est qod Marc. l. 12. Sect 29. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ● t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Marc. Imp. l. 7. Sect. 13 & l. 6. Sect. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●Idem . l. 10. Se●t . 3●● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz. in bapt. . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ● 〈…〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Epicu●us ipse ●●ud Plut. de vit● Epic. u {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . M●●c . l. 1. Sect. 17. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ph●laris Ep. 17. & Ep. 119. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . B●neficium dand● accepit , qi digno dedit . P. Syrus . Marc. l. 11. Sect. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Idem lib. 9. Sect. 42. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Plut. de ●ffect . e●g . ●r . 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Aris●id Panat● . Ad ben●ficium no● adducit cogitatio avara , nec sordida , sed liberalis , cupiens dare , etiam cum dederit , & augere novis ac recentibus vetera . Seneca de benef. lib. 4. cap. 14. b Hebr. 13.16 . Gods triall of him . c ●●n . 2● . ●2 . 〈…〉 , id est , 〈◊〉 ●e f●●i : ign●tus enim ●ibi qisque est a●te interrogationē tentationis : latentque homi●em dilectionis & ●idei sua vires , nisi exp●rimento divino eidem inno●escant . Aug. in Gen qaest . 57. & in Deut. 13.3 . q. 19. & in Psal. 58. & de Trinit. l. 1. c. 12. & l. 3. c. 11. Blessing of him in his estate temporall . Psal. 112.9 . Prov. 19.17 . Eccles. 11.1 . a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} panem , id est , semen : ut Psal. 104.15 . Iun. b Secundum aqas in l●●is irriguis , ac proinde feracibus . Esay 32.20 . Iun. Spirituall . c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Phil. 3.20 . Qod Cypr l. 2. ●p . 4. In ca●ne adhu● positis vi●a vivitur , non praes●ntis seculi , sed fu●uri . d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Greg. Naz apolog. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost. de stat●is . 2. e Esay 38.2 . Preparation for his End . f Testamenta ●ominum , specula morum . Plin. l. 8 , ●p . 18. His Will● In it , His charity . g Apoc. 2.19 . His Piety . h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut. de Sanit . conserv . i 2 Pet. ● . 13 . k Gen. 18.19 . l Qomodo de Pt●l●m●● . Th●●●r . idyl . 17. — {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Helen . m Heb. 13.7 . n Qod Commod● Marci fili● Aristides ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . His End . o Vix fi●ri p●test , ut benè moriatur , qi malè vixe●it . p Fieri non potest , ut malè moriatur , qi benè vixerit . A●g. ●om . de ver. & f●ls●p●nit . Conclusion of all . 
A01523	----	Abrahams decease A meditation on Genesis 25.8. Deliuered at the funerall of that worthy seruant of Christ, Mr. Richard Stock, late pastor of All-Hallowes Bread-street: together with the testimonie then giuen vnto him. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1627 Approx. 186 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A01523 STC 11647 ESTC S102880 99838642 99838642 3028 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01523) Transcribed from: (Early English Books Online ; image set 3028) Images scanned from microfilm: (Early English books, 1475-1640 ; 1099:05) Abrahams decease A meditation on Genesis 25.8. Deliuered at the funerall of that worthy seruant of Christ, Mr. Richard Stock, late pastor of All-Hallowes Bread-street: together with the testimonie then giuen vnto him. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [6], 62, [2] p. Printed by Iohn Haviland for Fulke Clifton, and are to be sold at his shop on New-fishstreet hill, vnder St. Margarets Church, at the signe of the holy Lambe, London : 1627. With a final errata leaf. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Stock, Richard, 1569?-1626. Sermons, English -- 17th century. Funeral sermons. 2004-08 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 Judith Siefring Sampled and proofread 2004-09 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion ABRAHAMS DECEASE . A MEDITATION ON GENESIS 25. 8. DELIVERED AT THE FVNERALL OF THAT WORTHY SERuant of Christ , Mr. RICHARD STOCK , Late Pastor of All-Hallowes Bread-street : TOGETHER WITH THE TESTIMOnie then giuen vnto him . By THOMAS GATAKER B. of D. and Pastor of Rotherhith . LONDON , Printed by Iohn Haviland for Fulke Clifton , and are to be sold at his shop on New-fishstreet hill , vnder St. Margarets Church , at the signe of the holy Lambe . 1627. TO THE RIGHT WORSHIPFVLL SIR HENRY YELVERTON Knight , one of the Iustices of his Maiesties Court of Common Pleas. RIGHT WORSHIPFVLL ; YOVR speciall interest in that worthy Seruant of Christ , whom this weak work concerneth , by your singular fauours to him and his deseruedly procured , cānot but giue you interest in the worke it selfe before any . Vnto your Worship therefore I addresse and direct it , as to one that may iustly lay best claime to it : Not doubting but that , as you did in more than ordinary manner respect his person while he liued , so you do no lesse honour the memory of him now deceased . The worke I wish were worthy either you or him . But , how little time I had for the composing and peecing vp of these broken Meditations , cannot be vnknowne to those , & from them may be made knowne to others , that either sent or brought me the first word of his decease , being newly allighted from a wearisome iourney , not aboue two daies before the Funerall was to be performed . Besides that so sudden and vnexpected tidings of the losse of so deare a Friend , causing much griefe and distractiō , could not but produce withall as great an indisposition to the minding of that that this office imposed on me did necessarily require of me ; and defeat consequently that second a helpe of redoubled diligence , which others are wont to vse ( as the sea-man his b oares , when the wind slacketh or scanteth ) to redeeme the want of time with . That which made me ( as conscious of the rawnesse of it ) the more backward at first to yeeld to the importunitie of those , ( not a few ) who both by letters and by word of mouth were very instant and vrgent for the publishing of it . Nor haue I had much loisure since to reuise and digest my confused notes ; nor yet desire to adde or alter much , lest ( to those that then heard it ) it might seeme not the same . One short passage or two onely I haue inserted , that my memory then failed me in . Else the substance of all here was then deliuered . Which if , especially in the Testimony then giuē vnto him , whom this office was performed vnto , it seeme slight and slender , to that it ought or might haue beene : Besides the former considerations , which might well sufficiently excuse , let it be remembred ; what a great Oratour sometime said , that c An exact face is very seldome drawn but with much disaduantage : how much more when a bungler but hath it in hand ? I may well say of him , as he sometime of Basile , d There wanted but his owne tongue to commend him with . A better I wish there had been employed therin than mine owne ; or that mine owne ( if but for his sake ) had ( at least then ) been better . But the best is , The Sea needs not the Riuers , that yet runne into it ; nor he either mine , or any other mans praise ; that due honour and reuerent estimation of him remaining in the mindes of so many , that neither mine , nor any other mans , commendation of him , either need to adde ought , or can adde much therunto . Howbeit this may bide , when they are gone . Which whatsoeuer it is , presuming that your Worship will accept of , if not for it owne sake , yet for his , who liueth yet with you , and you desire ( I know ) should doe so also with others , I recommend it to your patronage , and your selfe with all yours to the protection of him who hath promised to be f Sunne and Shield to all those that sincerely rely on him ; and rest . Your Worships to be commanded in the Lord Iesus , THO. GATAKER . THE TESTIMONIE GIVEN TO THAT worthy Seruant of CHRIST , Master RICHARD STOCK , at his Funerall . ALL a Christian mens bodies are b Members of Christs Body , c and Temples of Gods Spirit ; and are therefore in decent and comely manner to be laid vp in their d sleeping chambers or their e resting places , as the Prophet Esay termeth them . A decent and comely Sepulture then is due to all Christian corps . But more then so , with some solemnitie may this office well bee performed to those , in whom the Holy Ghost manifested a more speciall residence by f a more plentifull measure of spirituall endowments , and more powerfull operations flowing from the same , while they liued ; and whom , hauing obtained g a more eminent place in Christs body , God hath made instruments of more than ordinary good to his portion and people here . h Samuel dyed ( saith the Storie ) i a Prophet of God , k and Ruler of Gods people , and all Israel assembled to his buriall , and mourned for him . This being apparant , good ground there is for this solemne Assemblie , which the decease of our right worthy , and deseruedly beloued , and much respected Christian Brother , M. RICHARD STOCK , a graue and reuerend Father in this our Church , a faithfull Minister and seruant of Iesus Christ , and the vigilant Pastor of a neighbouring Congregation , for the performance of this last Christian office to the l remainders of him with vs , hath occasioned at this present . Concerning whom & his deportments , howsoeuer very much might iustly be spoken , and be spoken iustly by my selfe , not frō others reports , but of mine own knowledge , hauing bin m an eye witnesse of them , as hauing beene familiarly and inwardly acquainted with him ever since the fourth yeere of his abode in the Schooles of the Prophets , and shortly after the time of my first accesse thither ; ( for there was no more distance betweene our two standings ) yet neither will the streights of time permit it , nor will it be very needfull so to doe ; his life , and courses , and constant labour in the worke of the Word , being so well knowne , not in this , or the neighbour places onely , but thorow-out the whole City , wherein he constantly continued the worke of his Ministery by the space of well neere thirty yeeres . I will endeuour therefore to contract ( what I well may ) that which I shall speake of him , and hasten to those things that more neerely concerne our selues . And to beginne with the times of my first notice of him . As in his first beginnings he was of eminent note in the Colledge he liued in , both for his vnweariable industry , and his singular proficiency in those studies of humanitie , that are as n handmaids to Diuinity , and helpe to lay a good ground for any future profession ; So his care was so o to entertwine pletie and humanitie the one with the other , that p as web and woofe they ranne on euer along together through the whole course of his studies . Nor was he carefull onely of this practise himselfe , but ( according to that of the Apostle , q Obserue one another , r to whe● on to godlinesse and well-doing ; ) hee was no lesse forward to incite others thereunto ; and not to incite them onely thereunto , but to assist them therein , and to afford what helps he could ( which well also he could doe ) unto any that were either desirous , yea , or willing , but to imbrace them . In which kinde I cannot without iust note of ingratitude but acknowledge my selfe much indebted vnto him ; and haue cause ( with many others , beside my selfe , much my betters ) to blesse God that euer we came acquainted there with him . In a word , while he staied in the Colledge ( which his desire was to haue done longer then he did , if opportunity had serued ) s he gaue before hand , ere he came to it , euident signes of one likely to proue t a skilfull Master-builder in Gods worke , and u a winner of many soules to God. Nor was he one of those a rathe-ripe wits , that promise faire in the blossome , but faile in the fruit ; that like Comets , blaze brighter than the fixed starres for a time , but after a while vanish and come to nought , the matter of them being wholly either spent or disperst . But his proceedings in publike were correspondent to his beginnings in priuate . When it pleased God b to call him out and set him apart to that imploiment that he had ordained him to before , he proued a painfull , a faithfull Minister of Christ , a skilfull , a powerfull dispenser of Gods Word . If any demand proofe hereof : not to insist vpon his constant and incessant imploiments , with generall approbation and applause both of religious and iudicious , continued for so many yeeres ( as was before said ) together , not a Sabbath intermitted , wherein ( if health serued ) he preached not twise , either in his owne charge ( where he was frequentest ) or elsewhere abroad ; besides his catechisings of the younger sort at certaine times in the weeke dayes , and other such offices as to the pastor all function are necessarily annexed , and are priuately to bee performed ; wherein also he was no lesse diligent than in the execution of his publike Ministery . Not to insist ( I say ) upon this ; ( which yet were sufficient proofe of it : ) As the Apostle saith to the Corinthians , c You are d the seale of my Apostleship , and e my f letters testimoniall . So may I well say of this our reuerend Brother : So many Christian soules professing themselues to haue had their first effectuall calling and conuersion from him , ( in which kinde , I suppose , not many in this City may compare with him ) besides the multitudes of those that acknowledge themselues to haue been edified , built up , and bettred by him , are the seale of his calling , and of g Christ speaking in him , and not verball or vocall , but reall letters testimoniall of the efficacy of his ministery , through h Gods blessing thereupon . An i obscure Author saith , that the Apostles were like Fishermen , the succeeding Ministers like Huntsmen : k the Apostles like fishermen that catch many at one draught ; l the succeeding . Ministers like Huntsmen , that with much toile and clamour , running up and downe all day , scarce take one Deere or Hare ere night . And such indeed is the hard condition of many of Gods seruants , that notwithstanding their faithfull and painfull discharge of their duty , they are enforced to complaine with the Prophet , m who beleeueth our report ? and , n I haue laboured in vaine ; scarce able to produce or instance in any one , of whom they can with some good ground of assurance presume , that they haue gained him at least to God. But well might this our Brother , through Gods blessing vpon his labours , stand out and say , not of one or two , but of troupes , in the words of the same Prophet , o Behold I and the Children , that God hath giuen me ; and with the Apostle , p These haue I begotten to God by the Gospell of Christ Iesus . Yea more than that ; well assured I am , that diuers now famous lights in Gods Church , and faithfull Ministers of his Word , doe professe to haue lighted their candles at his lampe , yea some of them to haue receiued their first beginnings not of light only , but of spirituall life and grace , ( without which all light be it neuer so great , is no light , but meere darknes ) from his Ministery . It is no small honour for a man to winne , and it were but , any one soule : ( q He hath saued a soule , saith St. Iames ; as a matter worthy the glorying in . ) For r to win a soule is to win more than the whole world againe is worth . But what an honour is it then to be , not the winner of a soule , but the winner of such as proue winners of soules , and so s by winning of some one immediatly , to be a mediate meanes of winning many others by him ? t They shall shine ( saith he ) as the Heauens , u that instruct ; and they x that conuert others , as the stars . And how gloriously then ( suppose we ) doth this our y blessed Brother z shine now in the Kingdome of God , that was an instructer of those that were instructers of others ; that was a conuerter of those that were conuerters of others themselues ? Many then ( as a the Holy Ghost saith of Iohn the Baptist ) did this our Brother winne to the Lord. Many ( I say ) he wonne ; though all he could not : that was more then b the Apostle himselfe was able to doe . But many yet he wonne , and his desire and endeuour ( with c the same Apostle ) was to win all ; his own especially , of whom he vsed to protest , that it was more comfort to him to winne one of them , than to winne twenty other . But some refractary spirits ( as d who almost doth not ? ) he met withall , that would not be reclaimed ; that by their crosse carriage were as e thornes in his eyes , and as goad●s in his sides , and f a vexation of heart to this faithfull seruant of Christ : Whom , if any of them bee yet liuing , the Lord vouchsafe mercy , and better mindes to , and g lay not this sinne of theirs to their charge . And if there be any of those that liued any long time under so painfull and powerfull a Ministery as his was , that remaine still vnconuerted , vnreclaimed , vnreformed , let them feare and beware of that dreadfull censure of the Apostle , h If our Gospell be yet hid , &c. And let such know , that not i the dust of his feet , but the sweat of his browes , and the teares of his eyes , and his k strength wasted with them , and his spirits spent vpon them , shall one day rise vp in iudgement against ●hem to make their doome l the heauier , if by timely repentance it be not preuented . But because a man may winne others , and yet lose himselfe ; m he may saue others , and yet not saue himselfe : ( n they may beget life in others , that haue none in themselues . ) The Word may worke by a man , and yet not worke on him : He may be o like a treene or a stonegutter ( saith Augustine ) that conueigheth water into a garden , but receiueth no benefit thereby it selfe ; or like p the hand on the high way that pointeth others the way , which yet it neuer walketh it selfe ; or † like an Harpe ( saith the Heathen man ) that maketh others melody , or * a Trumpet , that soundeth loud , but heareth nothing it selfe ; or “ like to the baptisme water ( saith Gregory ) that helpes men to Heauen ward , and goeth after downe to the sincke it selfe : He may q preach to others , and not preach to himselfe ; he may conuert others , and yet r prooue a s castaway himselfe . ( And yet it is t seldome seene , that much good is done , where a due u concent is not betweene tongue and hand , betweene lip and life . ) This our Brother therefore was none of those x that say and doe not : but y as he taught , he wrought : His z doctrine and his practise concurred , and went hand in hand together : His actions were , though a silent , yet reall and effectuall Sermons of that he preached in the Pulpit : The course of his b life was consonant to the tenour of his teaching . And c both ioyning and conspiring in one , were a meanes to draw on many , who d by the one alone paraduenture had not easily beene wonne . In a word ; for his teaching , I doubt not but that they will giue him the best testimony that heard him oftest ; and for his life they that knew him best . For he was not a flash ; one of those that shew all in a Sermon , or that spend all vpon some one curious good worke , that they minde to make their Master-piece . But both in his life and teaching he held on such a tenor , that the more men , e wise and iudicious at least , were acquainted with either , f the more they reuerenced and admired him for either . There are two things ( saith one ) that make a compleat man. g ●ntegritie and Iudgement : the one whereof 〈◊〉 but h lame and maimed without the 〈◊〉 ; and in many oft they doe not meet . But an happy coniunction of them both was there in this our Brother . For the proofe whereof I may well referre my selfe to the iudgement , both of those that so frequently desired to make vse of him , for the ouersight of their last wils , and for his assistance by way of direction , in the disposing of their estates : ( and we know all , how cautious men are wont to be in that kinde : ) As also of those reuerend Brethren , of the Ministerie as well as other , who , either by letters or otherwise , out of all parts of this Realme ( I speake what I know ) did vsually seeke to him , as to one more then ordinarily able to giue them satisfaction , for the resolution of their doubts . These two then ( as he saith ) make a compleat man indeed . But there is somewhat more required to make a compleat Minister , to wit , i that he can k speak his mind fitly , ( for what vse of l a mute Messenger ? ) and that he m dare doe it freely . ( For n of whom is courage and freedome of speech required more then of Gods Messengers ? ) Nor was this our worthy Brother defect 〈…〉 e in either . For , as for the former , how well able he was , not to expresse only , but to v 〈…〉 sse to , nor to confirme alone , but to commend also , that that he deliuered , with cleere method , sound proopes , 〈…〉 je words , fit phrase , pregnant similitudes , plentifull illustrations , pithy perswasions , sweet insinuations , powerfull enforcements , allegations of antiquitie , and variety of good literature ; that both the learnedst might receiue satisfaction from him , and the very meanest and dullest also might reape benefit by him : and so as might well o leaue an impression in the hearts and mindes of his hearers ; they cannot bee ignorant , that for any space of time heard him . In a word , in this kinde he was such an one * as many stroue to imitate , not many of them matched . Againe , because it is in vaine to be able to speake to good purpose , if a man dare not vse his tongue ; if , as he said sometime of the Eretrians , he be p like the Sword-fish , that q hath a sword , but hath no heart ; or like some cowardly companion , that carrieth a weapon about him for a shew , but dare not draw it , or make vse of it , though iust occasion thereof bee offered : For his freedome of speech therefore in reprouing of sinne , and that euen to the faces of the gr 〈…〉 est , both in publike and priuate , when occ 〈…〉 on required it , I doubt not but there are many here that are well able to testifie , and some accidents made it to bee more publikely knowne , then his desire was that it should haue beene . Much hath beene spoken , and much more then I entended ; and more time taken vp then I made account of . And yet much more might be added , then hath beene spoken , if time and strength would permit . Many things I haue touched , and rather pointed at then insisted on . And yet many things ( I know ) many among you will misse , that might as iustly haue beene spoken of , and that ( it may bee ) some of you will deeme should not haue beene omitted . One , his Zealous and earnest pursuit of reformation of some prophanations of the Sabbath ; wherein he preuailed also for alteration of some things in that kinde offensiue , as well r with the maine body of the City , as s with some particular societies : An other his discreet carriage in the catechizing of the younger sort ; the males apart one day , and the females another ; the riper and forwarder first in the presence of the ruder and rawer , and the ruder and rawer apart by themselues after the departure of the former , that they might both reape what fruit might bee by hearing them , and yet receiue no discouragement by being heard of them : A third his pious care and diligence in the religious instruction and education of those that were vnder his priuate charge , children and others : Some one thing , some another . And I co 〈…〉 sse , with Nazianzene in somewhat the like case , 〈…〉 at it is herein with me , t as with one in a field or a 〈◊〉 , replenisht with faire flowers of all sorts , who w 〈…〉 casteth his eye on one , another offereth it selfe to him , and while he is catching at that , another commeth in his way , and while that pleaseth his eye , another withdraweth it to it selfe : And as the rings or circles that rise on the surface of the water , when a stone is cast into a standing poole , they come so thick one vpon the neck of another , that , as if they stroue for place , they iustle out either other : so such variety of passages presenteth it selfe to me , that while I looke after one , I lose and let slip another , and when I would fetch that vp againe , another choppeth in , as contending for roome with it : And if I should pursue and insist vpon euery particular , that either others might expect , or that might iustly challenge a place here time and speech would faile mee before matter to speake of . To draw toward an end therefore together with his end ; the end of his labours , but the beginning of his resi , the end of his worke , but the receipt of his reward : In these and the like imploiments publike and priuate , hee spent his time , he spent his strength , x like a torch or taper , wasting and consuming himself , for the behoofe and benefit of others , y ha 〈…〉 g his worke with God then , and his reward for it from God now . And for these emploiments principally it was that he desired recouery of health and strength ; vnto the performance whereof also ( though therein iniurious to himselfe , and contrary to his owne desires ) he oft strained himselfe , and that in the middest of his infirmitie and weaknesse , not to the vncertaine hazard onely , but to the euident impeachment and impairing of either . z What is the Signe , said Ezekias , when he was promised recouery , that I shall goe vp to the house of the Lord ? as desiring continuance of life and recouery of health for no one end more then that . And therfore also was this our Brother so desirous of recouery , that he might repaire to Gods house againe , that he might returne to Gods worke againe . To which purpose the very last Lords day before his decease , hauing after many relapses recouered a little strength , he made shift to get out to a neighbour Congregation , there to ioine with Gods people in publike performance of such solemne seruice of God as that day is vsually spent and emploied in . And hauing held out to the end with them in both parts of the day , he reioiced much therein , that he was able so to doe ; the rather because thereby he conceiued some good hope , that hee should be strong enough ere long , to returne to his wonted worke and employment againe . But the Lord saw it better ( for * his will appeareth by his worke ) to put an end to his incessant labours here , and to translate him to the place of his endlesse rest else where . The gaine is his ; the losse ours , min●●wne ( among others ) not the least . The Lord sanctifie it vnto vs , and to those whom any way it concernet 〈…〉 ; and vouchsafe in mercy to repaire it , by raising vp many alike qualified and endowed in his roome . With whom now leaue we him , and returning home to our selues , afford we a reuerent and religious care to those instructions , that for the fitting and preparing of vs vnto the way that he is gone before vs , shall out of Gods Word be deliuered vnto vs. ABRAHAMS DECEASE . GEN. 25. 8. And Abraham gaue vp the ghost , and died , in ●good old age , an old man , and full of yeeres ; and he was gathered to his people . BEfore was a long discourse of Abrahams life : here is a report in few words of his death . Wherein ( to come to them directly without further preface , because much time is already spent ) wee may consider these particulars : 1 Who died ; 2 How he died ; 3 When he died ; and 4 Whither he went when he died . First , who died ; Abraham . Whence we may obserue , that No state or condition here freeth men from death . For who might sooner or better haue expected to haue beene freed from it then Abraham ? Abraham ( I say ) a a Prophet of God ; b a Prince of God ; c a speciall friend of God ; d the Father of the faithfull , &c. And yet of this Abraham , a Prince , a Prophet , Gods friend , his fauourite , the father of the faithfull , is it here said , that he died ; and by the Iewes to our Sauiour , e Abraham is dead . So f Lazarus Christs friend ; and yet , g This our Friend ( saith Christ ) sleepeth ; that is ( as afterward he there e 〈…〉 eth himselfe ) h hee is dead . The i Apostles likew 〈…〉 Christs friends ; and yet they are k all dead : ( For it was no true l Word that went among the Disciples concerning Iohn , from the words of our Sauiour either n mistaken or misinterpreted , that that Disciple should not die . ) Dauid o a man after Gods owne m heart : and yet p he goeth the way of : all flesh . q Your Fathers ( saith the Prophet Zachary ) where are they ? or doe the Prophets liue for euer ? And the Iewes answer him in the negatiue , No ; r the Prophets are dead . In a word ; as the Psalmist saith , that s wise men die as well as fooles : so t good men die as well as bad : yea , the good goe oft before the bad . x The righteous ( saith he ) are taken away from the euill to come . And of Ieroboams young Sonne it is said ; y He shall die , because there is some goodnesse in him . Now the reason why the godly die as well as the wicked , is , First , if we regard naturall causes , 1. Because they are made of the same mould and mettall that others are : a We haue this treasure ( saith the Apostle ) in b earthen vessels : they are but c earthen p●ts as well as d others . 2. Because they are subiect to the same casualties that others are . For , e All things come alike to all : The same f chance betideth the good and the bad ; the cleane and the vncleane ; g the sacrificer and him that sacrificeth not ; h the swearer , and him that i feareth to sweare , that maketh conscience of an oath . Secondly , if we regard spirituall respects . 1. The godly die also that they may rest from their labours : For , k They rest from their labours that are deceased in Christ. 2. They die that they may receiue their reward ; to wit , l the Crowne of righteousnesse ; which they must m not expect , till they haue n finished their race . 3. They die , that they may be rid of sinne : o they die for sinne , saith the Apostle : yet not to pay for it , as the wicked doe , but to be p freed from it : For , q He that is dead , is freed from sinne . 4. They die , that they may be r freed from death it selfe : s that mortalitie ( saith the same Apostle ) may be swallowed vp of life . 5. They die , that they mayt goe to God : For , u While we bide here in the body , wee are absent from the Lord : and x We desire therefore to remoue hence , that we may goe home to him . 6. They die , that they may be with Christ : y I desire ( saith he ) z to loose , or to be loosed , and to bee with Christ. But against the truth of this point , may some obiection be made . For first , if no state or condition free men from death , how ( may some say ) it is said of Enoch , that a he neuer saw death ; and of Elias , that b he was taken vp aliue into heauen ? To this I answer , that c singular and extraordinary priuiledges neither make a rule , nor marre a rule . It followeth not , because some one or two of this or that estate or condition haue by speciall fauour beene some time exempted from this generall sentence , that therefore the estate or condition it selfe exempteth any , or that all of the same estate are exempt and freed therefore therefrom . e Ezekias walketh with God as well as f Enoch , and yet g he died , when his lease of h fifteene yeeres expired . Eliseus was i a Prophet of God as well as Elias ; and k the Spirit of Elias ( it is said ) rested vpon Eliseus : and yet l he died , and was buried ; as appeareth by the m miracle , that God wrought by his corps sometime after his decease . These were personall priuiledges : and n personall prerogatiues passe no further than the persons of those , whom they are conferred on . But secondly , if euen o the faithfull die also , ( for how should the faithfull looke to escape death , when p the Father of the faithfull , as wee see here , himselfe dieth ? ) how ( may some say ) are the words of our Sauiour made good where he saith ; q If any man keepe my sayings , he shall neuer r see death ; And , s He that liueth and beleeueth in me , shall t neuer die ? To this I answer , that there is as a a twofold life , so b a twofold death : A twofold life ; to wit , c a naturall life issuing from the coniunction of the soule to the body ; and d a spirituall life arising from the coniunction of God to the soule . And a twofold death ; to wit , e a naturall death arising from the disiunction of the soule from the body ; and f a spirituall death arising from the disiunction of God from the soule . For looke g what the soule is to the body , the same is God to the soule . h As the soule is the life of the body , so is God the life of the soule . And i as the naturall death ensueth , when the soule departeth from the body ; so the spirituall death followeth , when God with-draweth himselfe from the soule . The faithfull then may dye the naturall death : but they neuer dye the spirituall death . u Death may seuer their soules from their bodies : but x death cannot cut off either soule or body with them from Christ. The Faithfull may die ; and yet our Sauiours words true . For a they die not , euen when they die . b Wicked men ( saith Chrysostome ) are c dead euen while they liue : good and godly men d liue euen when they be dead . The life of the one is nothing but e a passage to death : the death of the other is nothing but f an entrance into life . For it is g no life but death , that seuereth a man from Christ while he liueth : It is h no death but life , that bringeth a man home to Christ when he dieth . And thus much briefly for answer to these two Obiections . Now for the vse of the Point . First , it may serue to hearten and encourage vs against the feare and dread of death . For doe all , euen the godly and faithfull die ? Why should wee be loath to come to that , that so many Saints of God haue come to before ? As Phocion said to one that was to die with him ; i Art thou not glad to fare as Phocion doth ? So , why should any be loath to doe as Abraham doth ? Or why should we be afraid to goe that way , that all the holy men of God haue gone before vs ? It is true indeed , there might be some colourable cause of feare , if wee were to goe some k vncouth and vntrod way , such as none euer went before vs ; as l Abel did when he died . Or if none but the wicked had gone this way before vs , we might iustly feare , that it were indeed the high way to hell . But now when the blessed Saints and the best beloued of God haue , either all or the most of them at least , gone this way before vs ; yea when he was no wicked but m a iust man , that n went first of all this way : we may well and boldly follow him and them in it without feare , as being o the high way to Heauen too ; nor neede we dread or suspect any p euill in that , that q God , who loued them so deerely , would neuer haue suffered to befall them , if it should haue beene any way preiudiciall vnto them . Secondly , doe euen such also die . This should teach vs r not to mourne or bee grieued for the faithfull deceased , as if any euill had befallen them . For if they s died in the Lord , if they t deceased in the faith ; they are but gone the same way that Gods best beloued went before them that liued in former times . They are rather u departed , than deceased ; x sent before vs , whither y we must follow , z leaft onely , not lost . Their death is rather a a departing , or b a going out of this world , or c a passage to heauen , or d a returne to God , then a e deceasing , or f surceasing , or g intermission , or h intercision , yea , or i diminution , either of l●fe , or of their good or happy estate . There is no cause therefore to mourne for those that die in Christ ; there is cause rather to mourne for those that liue out of Christ. For the one liueth still though he die : the other is dead , though he yet liue , and shall one day die eternally , if he continue as he now is . k Doest thou mourne ( saith Augustine ) ouer the body that the soule hath leaft : mourne rather ouer the soule that God hath forsaken ; as l Samuel did for Saul ; and as m the Apostle saith , he should doe for such as had liued in lewd and loose courses , and not repented yet of them . n Such there is cause therefore indeede to mourne for : But no cause in the world to mourne for those that are in no worse case , than Abraham and Isaak , and all the faithfull are , that liued in former times , or than others of the same ranke shall be hereafter to the worlds ends . Thirdly , are o all of all sorts subiect to death , as well good as bad , Prophets as priuate men , & c ? This then should admonish vs to make the best vse we can of our religious friends , neighbours , acquaintance , husbands , parents , pastors especially , while they are with vs , ( p Walke , yea and q worke too , by the light , while you haue it with you , saith our Sauiour ) since that r we know not how soone they may be taken away from vs. It is that wherein most men are generally faulty , that as he saith of rarities and strange sights , s when they are neere at hand with vs , we regard not so much to see them , as we would , if they were further off , and wee should come occasionally where they were , or as strangers are wont to be , that come out of other parts , whither they are after a while to returne againe ; because hauing them at hand , we thinke we may see them when wee will , whereas the strangers , vnlesse hee see them now , while hee is here , thinketh hee shall neuer haue the like opportunity againe : So we t neglect oft to make that good vse that wee might , of the meanes and the ministery that God hath setled among vs , and of our religious friends that he hath setled vs with , in hope that wee may long enioy them , and hauing them at hand with vs , we may make vse of them when wee will. By meanes whereof it commeth many times to passe , that meere strangers , that visit them but by starts , profit more by them , than the most of those doe , that constantly liue and abide with them , and that * when it is too late now , we come to see and consider to our griefe , what opportunitie we haue ouerslipped of our owne good . It is with vs in these c●ses as it is with vs for our bookes . A booke of good vse borrowed , which we know not how soone the owner of it may call for , wee are carefull to make present vse of , whereas it might chance to haue lien long by vs , ere we looked on it , if it had beene our owne . Well it were therefore for vs , if wee could seriously consider , that u our religious friends and Pastors , ( as x all other things of this life , yea , and y life too it selfe ) are not so much giuen vs of God , as lent vs to vse , and that z for no longer than he shall see good ; and therefore labour to make the best vse we can of them , while we haue them ; as we would doe of some toole or vtensile , that being lent vs , we know not how long wee shall haue the vse of . And thus much for the first particular , the Person that died , Abraham . The second followeth , and that is the manner how he died , noted in that it is said , a He breathed out , or , He gaue vp the Ghost . That which some expound of b a willing end , of a willingnesse to depart : as it is said of our Sauiour , that c hee bowed his head downe , when all was finished , and d gaue vp his Spirit . And true it is , that as the Heathen man saith , e it is the part of a wise man , rather willingly to goe out , than to bee thrust out against his will , so it is the f vsuall practise of Gods children willingly to resigne and giue their soules vp to God , when he pleaseth to call for them . Others vnderstand it g of a quiet end , or an easie end , of dying without difficultie : as it is said of Iacob , that h when he had done blessing his sonnes , he plucked vp his feet , and so gaue vp the ghost . And it is true also that i old men vsually die with much ease ; k like an apple that being come to full maturi●y , doeth without force or stresse vsed to it , drop downe of it selfe ; or like a lampe , that l of it selfe goeth out , when the matter that fed it faileth . But because I finde the word vsed m generally and indefinitely , as well of n young as of old , as well of such as die o strong and violent , as that die voluntary or easie deaths : I take it rather , that there is in this phrase of speech an intimation of mans frailtie , and of the frailtie of mans life . p Hee puffed out , or , q Hee breathed out ; that is , r His breath failed , or , s His breath went away , and he died . So that the Point that hence I would obserue then is this , that The life of Man is but a breath , but a blast : And so consequently the frailty and the vanitie of mans life . That which may the better appeare vnto vs , if we shall consider , 1 What it is compared vnto ; and 2 What it may be taken away with . First ( I say ) what it is compared vnto . a What is man ? saith the Heathen man. Why ? hee is euen the dreame of a shadow . What hath lesse b truth in it than a dreame ? What lesse substance than a shadow ? What either vanisheth away more suddenly , than the one ; or is dispelled sooner than the other ? Nor came another of them much short of him , who compared mans state , as the former did his life , not to the dreame of a shadow , but to the c shadow of a smoake . They seemed ( it seemeth ) to them to haue said little or nothing to speake of , that compared it , either to d a dreame , or to e a smoake , or to * a shadow alone , when yet to minish the weight and adde to the vanitie of it , ioyning two of them together , they make it , not a smoake onely , but the shadow of a smoake , that is farre lesse ; nor a dreame barely , but † the dreame , not of some substance , which yet were a thing of nothing , but of a shadow . And , What is man saith one of the ancient Fathers . Why ? he is f Soule and Soile ; or Breath and Body : g apuffe of wind the one , and h a pile of dust the other : no soliditie in either , if you consider them apart ; and most vnlikely to impart any such thing either to other , if you consider them in themselues . I might adde what they say , that compare men to the i leaues of trees that soone shed ; to k bubbles on the water , that fall as fast as they rise ; to * bladders puffed vp of wind , that may be let out with the pricke of a pinne , and the like . But because these may peraduenture seeme vnto some to haue spoken somewhat l hyperbolically or excessiuely in the point : let vs heare the Spirit of God , that speaketh no otherwise of things than as they are indeede , speake . If we demand then of the mouth of God himselfe , What Man is ; he maketh vs answer euen in effect as they did : to wit , that m Adam is as Abel , or Abels Mate : ( for to the Names of those two Patriarches there is an allusion in the Originall : ) that is , Man ( as it is translated ) is as n vanitie , or , o a thing of nought : his daies passe away like p a shadow . He is q as a dreame that vanisheth when one awaketh : as r a wind , s that goeth away and commeth not againe . t His breath is in his nostrils ; ready euer and anon to puffe out : And u when that breath of his is once gone , x hee returneth instantly to his dust ; to that dust , y of which he was formed at first . His life is a as a cloud , that is soone disperst with the wind ; or b as a vapour , that appeareth for a while , and then vanisheth away . In a word : c All Man is all Abel ; and that euen then , when he is at the very best ; that is , euery Man , d be he neuer so well vnderlaid , neuer so surely and soundly setled , he is nothing but vanitie , that hath no soliditie at all in it ; or ( as he saith elsewhere ) but e alye , that hath no truth at all in it ; or f as nothing 〈◊〉 yea , g lighter ( if ought may so be ) than vanitie it selfe ; and ( if more than so may be yet ) euen h lesse than nothing . Which speeches ( I suppose ) come not an ace short of those other . Againe , the frailtie and vanitie of mans life may appeare , if we shall consider what it may be taken away with . And it is strange to think , i how small a matter may put an end to mans life . When a great man sometime threatned a Philosopher with death , k What is that more ( quoth he ) than à Spanish Flie may doe ? and he might well haue added , not to me onely , but to thy selfe . Yea , to passe by that of Cleopatra , who when to preuent publike disgrace , she had made her selfe away with the helpe of an Aspe , yet had nothing to be seene on her , saue l two small pricks , that could hardly be seene , made with the wormes tooth on the one of her armes ; which yet were enough ( it seemeth ) to make an end of her , and m might as well haue done of any other . To let that passe , I say , not a Spanish , but n an ordinary Flie or a grat , flying casually into his mouth , is said to haue stifled that proud Pope , that made the highest State then in the Christian world stoope euen to the holding of his stirrop . And indeed , o what is there so small , that may not bee a mans bane ? The p paring of a toe , the cutting of a corne , the scratch of a naile , the pricke of a pin , haue beene sometime , and q may againe be , the meanes of a mans end . A r fish-bone , a s grape-kernel , some t one haire , a u drop of water , x his owne spittle , let down vnwarily , may choake him . a bad or vnwonted aire , an euill smell , a little smoake may soone stifle him . Man is as the grasse , or as a flower ( saith the b Prophet and the c Psalmist ) which if the wind blow but on it , it is by and by gone : and his life is as a candle , or a taper , a weake light , that euery light , not gust , but puffe of winde is ready to blow out . Yea not some malignant blast , or some euill breath onely , but euen the want of breath ; nor the aire , if it bee infected , onely , but the very d want of it to breathe with , will soone make man cease to be , and put a period to his life . e If thou withdrawest ( saith hee ) from them their breath , they die , and returne againe to their dust . And what may this frailtie and vanitie of mans life then teach vs ? Surely ; first , not to f make flesh our arme ; not to relie vpon so g feeble , so fraile , so fickle a stay , as the life euen of the greatest , or what euer he be , h Cease from man ( saith the Prophet ) whose breath is in his nostrils : for what excellency is there in him ? And , i Trust not in Princes ( saith the Psalmist ) nor in any Sonne of Man : for there is k no certainty of helpe by them . For their life is but l ablast , and m whe● their breath goeth they die , and returne to their dust , euen n as others doe ; and then all their proiects perish with them . Men thinke themselues safe commonly , if they can get into fauour with some great man , or if they can by any meanes procure but the protection of such an one . But , not to presse that which some yet well obserue , that these proue oft but o vntoward shelters , but v●safe sa●egards ; like the tree to the passenger , that flieth to it for succour in a storme , p that either braineth or ●ai●eth him with the fall of a bough , who might haue beene safe enough , had he not shrouded himselfe vnder it : Yea that q many are ruined together with them by their fall , as the vnder-woods by the Oke or the Cedar when it is felled , who neuer got by them while they stood . What surety of helpe or safety canst thou haue from those , who haue no suretie , r no more than thou hast , of themselues ? Or what suretie or certainty can they haue of themselues , whose life dependeth vpon so fickle a stay , as is a puffe of wind , or a blast of breath onely ? s Make God thy stay , therefore , who is t a rocke of eternitie , or an euerlasting rocke : not man , who is u so fraile , so feeble a fabricke , as being supported and held together but with x a little breath , may with y as small a matter againe bee throwne downe and dissolued . And z take heed how for the procuring of the fauour of the one , thou either watue the fauour , or incurre the dispeasure of the other . Secondly , the consideration hereof should admonish vs with a Iob , to liue in continuall expectation of our end , in continuall preparation for the time of our decease ; since that b we know not how soone or how sodainly , we may be smitten ; and wee know withall , how small a matter is enough to make an end of vs. It was no euill counsell therefore , that besides c Christian Diuines , euen some d Heathen haue giuen , that a man should doe well to Make euery day his dying day . Which yet is not so simply to be vnderstood , that a man should euery day doe the same duties , or be imployed in the same workes , that hee either would or should , if he knew it to be the last day of his life : But that in some other speciall respects he should make each day to be so ( to wit , as his dying day ) to him . 1. In the dispeeding of his repentance and e not delaying it a day longer . Be as carefull to f breake off thy sins this day and euery day , as if it were to be thy dying day . Make euery day thy dying day , by g dying vnto sinne euery day . It is an Heathen mans counsell ; and it is good and wholsome counsell ; h Let thy sinnes die in thee before thou diest . Let them dye before thee ; for i if they stay till death with thee , if k thou diest before they die , thou art sure to die eternally . And how knowest thou but that thou maist die before they die , if they die not in thee this day ; when l thou hast no certainty of thy liues continuance till the next day ? And it is the aduice of a Iewish Rabbine , and might well haue come from any Christian ; m Repent thee a day before thou diest . Not meaning thereby , that a man should deferre and put off his repentance , till he lay , as hee thought , now a dying , or not like to liue aboue a day longer : But that n he should this present day repent , and o not put it off till the next day ; because before the next day , for ought he knoweth , he may die ; p hee knoweth not what or where he shall be to morrow . As Solomon therefore aduiseth him , that hath intangled himselfe by suretiship , so doe thou much more ; ( for the matter more concerneth thee ) q Giue no sleepe to thine eyes , nor flumber to thine eye-lids , before thou hast r by sincere and serious repentance wound thy selfe and thy soule againe out of those snares of Satan , s which by the practise of sinne thou hast entangled thy selfe in . 2 In the shunning and auoiding of all euill . Be as carefull to shunne sinne e●ery day , as thou wouldest be , if it were to be thy dying day , t Doe not that ( saith he ) to day , that thou maist repent thee of to morrow . Yea , doe not that , ( say I ) to day , that it may be too late to repent of tomorrow . There is hardly any man to be found so desperate , if he beleeue at least that he hath a soule to saue , that u would wilfully abandon himselfe to any euill act , if he thought but that he should or might die instantly vpon the deed done . When thou shalt therefore be incited to the doing of ought , that thy conscience enformeth thee to bee euill , doe but thinke thus seriously with thy selfe ; Would I doe this , if I were to die to day , or if I were to die as soone as it is done ? And yet how knowest thou , but that thou maist die in the doing of it , but that this puffe of thy life may puffe out , ere it be done ? Thou maist be taken with a Bal●asar , b Ammo● , and c Ela , besides d others , amids thy cups , or vpon thine ale-bench : Thou maist with e Zimri and Cozbi ( and the like hath befallen others too ) be smitten f in thine vncleane bed , yea in the g act of thine vncleannesse : Thou maist with * Core and his complices , be swept away , in thy rebellious courses against Minister or Magistrate ; or amids thy friuolous suites , and malicious pursuits of thy brethren . Thy lie , or thy vaine oath may bee thy h last word ; thy drunken health thy i last draught ; thy fraud , or thine oppression thy last deed . In k the twinckling of an eye , in the turning of an hand , while thou art but l looking after some sinne , as m Lots wife looking to Sodome ward , ( n She turned her but , and she was turned ) maist thou sodainly be snatched away , with thy p minde defiled , though thy hand yet vnsoiled . And certainly q no meanes would be more effectuall to keepe vs continually within compasse , than the serious consideration of the frailtie and the vncertaintie of our life , how soone and how sodainly it may r flit away from vs. 3. In embracing of all good occasions . Be s as carefull euery day to entertaine any occasion of wel-doing , as thou wouldest be , if it were to bee thy dying day . t Let vs doe good ( saith the Apostle ) while wee haue u time , and opportunitie so to doe : considering that if we neglect it now , when it is offered , wee know not whether it will euer be offered vs againe . x Say not ( saith Solomon ) to thy neighbour , Goe and come againe to morrow , if thou hast that by thee wherewith thou maist helpe him . And , a whatsoeuer thou doest ( saith he ) doe it , as with all diligence ; for there is no worke , nor wisdome in the graue that thou goest to : so without delay ; because b thou knowest not what euill may come , that may cut off all future opportunitie of wel-doing , either by taking thee from the meanes , or the meanes from thee . And as c he that obserueth the wind shall neuer sow ; so hee that regardeth the clouds shall neuer reape . But especially d neglect not the meanes of that maine worke , ( f To day , saith he , if you heare his voice , harden not your hearts , but g hearken : And , h Now while the acceptable time is , while it is the day of saluation , we beseech you , receiue not the grace of God offered you in vaine . ) of i laying a good foundation for the obtaining of life eternall ; and the k laying hold of all opportunities that may tend thereunto . For this , if it bee not first done , dismall and desperate will thine estate be , if death sodainly surprise thee . Whereas if it be once well and substantially done , l death shall neuer be able to raze or to rip vp thy worke , come it neuer so soone after , or so suddenly vpon thee . It is with vs in this case , as it is for our wills . A man that hath not his Will made before hand , if hee bee sodainly taken with dead Palsie or lethargie , is m thereby vtterly disabled to doe ought therein , or to settle his estate . Whereas if a man haue before time made and finished his will , though he haue no time or abilitie , being so taken , now to recognize it , yet n his will standeth firme and good still for all that , and shall as well take effect as if he had seriously now againe considered of it , and signed and sealed it the second time . In like manner , those that neglect now the meanes of their saluation , in hope of hauing them , and making vse of them time enough hereafter , if either death , or some o such disease , soduinly smite them , as is wont to depriue of , or disturbe the vse of vnderstanding and reason , they are thereby vtterly disabled to do ought therein . Whereas those that are now carefull to make a good vse of them , and neglect not the grace and mercy of God therein now vouchsafed them , hauing p reconciled themselues to God once , and made their peace with him ; though death should take them so suddenly , that they haue not time so much as to thinke on it , yet their q peace with God shall stand firme and sure ; nor shall the want of opportunitie or abilitie to doe ought then , any whit impeach or impaire their euerlasting wel-doing . 4. In the manner of doing all that we doe . Bee carefull to doe , whatsoeuer it is that thou doest , r as sincerely , as vprightly , as thou wouldest doe it , if thou wert to doe it , when thou art a dying ; or as thou wouldest doe it , if thou thoughtest thou shouldest die as soone as it were done , that presently after the doing of it , thou shouldest depart this world , and goe to giue an account of the doing of it to God. So doe , I say : for s so ( for ought thou knowest ) thou maist doe . And therefore , not only , when thou hearest now , so heare , as if this were the last Sermon thou should heare , as with t Eutychus it had like to haue beene ; so pray , when thou praiest , as if that might proue the last prayer thou shouldest make ; ( for the manner of preferring and commencing of it , I meane , though not for the matter of the suit commenced ) but so u eat and drinke too , as if that might bee thy * last meale ; so buy and sell too , as if euery bargaine thou makest , might be the last that euer thou shouldest make : yea , so follow not thy serious affaires onely , but thy lawfull disports and delights too , as one that maist x in an instant as well be taken away , ( thy life lying in thy breath , and thy breath being but a blast ) as others not a few before thee haue beene , either y in the one , or z in the other . And thus much also for the second Particular here considerable , the manner how hee died , and the frailtie of mans life in the phrase here implyed . The third Particular followeth ; and that is the time when he dyed . He dyed , ( saith my Text ) . 1. a in a good old age , or with a good hoary head ; for that the b Word properly and primarily soundeth ; and it is accounted c a further degree than the former . Good ( I say ) not ( as some ) morally ; as d well spent , well employed , replenisht with deeds and emploiments spiritually good : ( albeit , no doubt , Abrahams old age also , as well as his younger time so was : ) But good rather naturally ; that is , Either e great : for in length and greatnesse in part consisteth the goodnesse of age ; and f goodnesse in that sense goeth sometime for greatnesse : Or g quiet , happy , and prosperous ; as it is said elsewhere , h in peace and prosperitie : Or i haile and healthy , as wee say ; k free for the most part from such l annoiances and troublesome infirmities , as that age is wont to be infested withall : though not , it may be , so fresh and vigorous as m Moses , or so able and actiue as n Caleb , are neere their ends said to haue beene : Or o all these ; for the word may well include them all . 2. p Old and full ; not q of grace and goodnesse , as some : ( that is most true indeed also of Abraham , but seemeth not here intended : ) But of daies , or of yeeres ; as it is expressed r elsewhere : hauing liued euen as long as s himselfe desired , or so long ( as we say ) as heart could wish . Whence the Point , that in the Generall wee may obserue , is this , that euen The longest liuers die at last . a The daies of mans life are seuenty yeeres ; saith the Psalmist . But Abraham had liued a whole b hundred to that , and yet at length , you see , he dieth . Yea that is the conclusion still ( c one onely excepted ) with all those Ancients that liued so long before the floud , ( not three or foure times , as they say of d Nestor and some e other , but nine or ten times as long as the longest ordinary liuers liue now adaies ) f And hee died . Nor is it any maruell , that they so doe . For first , we are of g a glassie matter , of a very brittle mettall : h ready with euery light dash to cracke asunder , to fl●e in pieces . And * wee walke amids many casualties ; ready euer anon to seize on vs ; and any one alone enough to make an end of vs. And i the pot ( as the Prouerbe is ) goeth so of● to the well , that at length it commeth home broken ; or rather , that it neuer commeth home againe . k Death lieth euery where , in euery corner , in waite for vs ; euen l in those things themselues that are h the meanes to maintaine life . Not m a crum of that bread we eat , nor n a drop of that we drinke , but , if it goe but an haires bredth awry , it may be our bane . There is not o a bare step , or a pace only betweene death and vs , as David speaketh ; or an p hand-bredth , some few inches , as it is said of those that be at sea : but euen scarce a nailes bredth , yea or an haires bredth betweene vs and it , if not q at all times , yet at many times more at least , than wee are vsually aware of . And it is no maruell therefore if r death meet with vs , or light vpon vs at length : it is maruell rather that it misseth of vs so long . Besides that , s wee our selues also helpe oft to hasten our owne end , while wee betray our selues to him , who lieth thus in wait for vs , by wilfull distemper , by disorder , by misdiet . As not one apple therefore of an hundred hangeth on the tree to full maturitie , or so long , till it drop downe with ripenesse alone and its owne weight , but either it is pluckt off with the hand , or blowne downe with the wind , or preuented of its maturitie by some one meanes or other : not one glasse , or earthen pot of an hundred , that lasteth so long as it might , but by some mischance or other it commeth to its bane : So t not one man among an hundred ( what and I should say a thousand ? ) that u fulfilleth his naturall course , that liueth so long as in course of nature he well might , but hath his life shortned , and his end bastned x by sword , by stresse , by sorrow , by sadnesse , by surfet , by sicknesse , by some one such casualty or other . 2. a We carry euery one of vs our owne bane about vs. Euery one ( say some Chymicks ) hath his owne balsome within him : but b euery one of vs ( sure I am ) hath within him his own bane ; and that that will be sure at length to make an end of him , though no such casualtie , as before wee spake of , should befall him . c We are of a glassie matter ; ( saith he ) nay , d were it so onely , we were better and safer th●n now we are . For e a Venice glasse , as brittle as it is , yet if it be charily kept , if it be carefully set vp , if it stand shut vp vnder locke and key , out of vse , out of harmes way , it may hold out many ages , it might last peraduenture euen as long as the world it selfe is like to last . But f shut you vp man neuer so charily , keepe him neuer so carefully , hee may , nay he will drop away for all that , he hath poison within him , that will at length make an end of him . He was bred and borne with a dangerous , with a desperate disease on him , and such as by no care or art of man he can be cured of or recouered . g Old age ( said he sometime ) is it selfe a disease ; and h a disease that cannot he cured . But i this life it selfe ( saith an ancient Father ) is a disease ; and such a disease as we must all of vs needes one day dye of . l Thou art sure to die ( saith he ) not because thou art sicke , but because thou liuest . For m sicke a man may be , and yet not die of it : ( not to adde , that n a disease hath sometime delaid death . ) But o what man liueth , and shall p not see death ? that is , who liueth , and shall not die ? q The whole course of our life is nothing else but a passage to death : the seuerall r ages of our life so many seuerall degrees of death : s we are dying daily t by degrees . No sooner are we ( I say not , u borne , but euen ) * bred , but wee are dying and decaying . Euery x minute and moment that seemeth added to our life , y taketh from it . For our life it is as a taper , that being once lighted , neuer linneth spending , till it be wasted all at last : as the houre-glasse , that being once turned and set a running , neuer staieth , till the sand be all out . So that considering as well the varietie of casualties , that we are all subiect vnto , as our owne frailty and mortalitie , that we are brod and bor●e z with , it is no maruell if the longest liuers of vs die at last , it is maruell rather that any of vs liue so long . Now this may first teach vs , not to please our selues with a conceit of long life , Why may not wee liue as long as such and such ? To omit , that it is a thing altogether a vncertaine . For b who can tell a man what shall be ? Certaine it is , that c first or last , d die we must , liue wee neuer so long . As nothing more vncertaine than how long we shall liue : so e nothing more certaine than that once f wee shall die . g As sure as death : we say . And h it neuer stayeth long , that commeth at last . Stay death neuer so long , before it come , it will seeme to come ouer-soone when it commeth , to those that desire it not , and at last come it will. And i last life neuer s● 〈…〉 ng , it will seeme but short , when it is once ouer . k When it is gone , ( saith the Psalmist ) it is but as l a watch in the night . Secondly , it should admonish vs to take heed how we grow too farre in loue , either with this life it selfe , or with the things of this life . Since that , though we enioy them neuer so long , yet wee must leaue them at last . For m we brought them not with vs into this world ; and it is certaine that n we cannot carry them out of the world with vs. If they leaue not vs while we liue here , o which oft also they doe ; yet p we cannot but leaue them when we goe hence . For all the things of this life must needs leaue vs , when our life it selfe leaueth vs , whereupon they depend . Let vs so hold , and vse these things therefore , that we q set not our hearts on them ; that we suffer not our r affections to be glewed to them . Let them s hang loose about vs , that when wee shall come to be stript of them , they may , as our garments , goe off with ease . Otherwise if they t cleaue and sticke fast to our soules , as cloathes are wont to doe to an vlcerous body , the parting one day , with them , which we can by no meanes auoid , will be u as painfull vnto vs , as if our skin were pulled from our flesh , or x our flesh ●orne from our bones , or rather y as if some peece of our soule were reaft away together with them . Yea for life it selfe , if we loue it , ( as a who loueth not life ? ) let vs loue that life , that is b life indeed , and deserueth well that name . For this life that we liue here , is in a manner c no life ; it is d life in name , but in deed and truth e death . It is no true life that cannot ouercome death ; that yeeldeth to , that ●endeth to , that endeth in death . Thirdly , the consideration hereof should cause vs to f surcease and cast off this our immoderate care for the things of this life . As it hath beene said by way of reproofe of some people , that they vsed to g build as if they looked to liue for euer : so it may well be said of many among vs , that they h purchase , and i build , and k gather goods together , as if they made full account to l liue euer to enioy them . Whereas neither are these things able to lengthen their liues : for m haue a man neuer so much of them , his life dependeth not thereupon : nor to keepe them from death : for n no price can procure any immunitie from it : nor to saue them in death ; for o riches auaile not in the day of wrath : nor to auaile them after death ; for there will then be no vse of them . And for men therefore p to beat their braines so much with thought and care for these things , and q to take such paines , as so many doe , for the compassing of them , is but r to t●ile and moile about that , that they must leaue to others at length , and to inherite s nothing but t folly and u vanitie themselues , when others , x they know not who , y inherit the fruit of their labours . Lastly , this might teach vs not to feare death . a It is a fond thing ( saith he ) to feare that , that cannot be auoided . A folly it is to trouble & turmoile our selues with feare and care about that , that by no thought or forecast wee can shunne or shift off . But such is death . b Delayed it may be , but auoided it cannot be . And c be it nouer so long put off , yet d it will come at last . As an ancient Father therefore well and wisely aduiseth ; e Feare not that , which whether thou wilt or no , will be ; feare that rather , which if thou thy selfe wilt not , shall neuer be . That is , feare not this temporall death , the death of thy body , which of it selfe cannot hurt thee , and by no meanes or care of thine can be preuented : but feare that eternall death , the death of thy soule , f the greatest of all euils that can possibly befall thee , which by mature care and diligence now vsed , may be preuented . But we are ( as another well obserueth ) herein , the most of vs , g like children , that are h afraid of a visour , but feare not the fire ; shreeke and start at the one , but thrust their fingers into the other . * Wee feare the bodily death , but not the spirituall death , the death of the soule , the death in sinne , and dying in sinne , without which the other cānot hurt . The feare of death troubleth and distracteth much our minds : but the feare of future matters , that are truly fearfull indeed , and but for which death needednot at al to be feared , doth no more trouble or affect the most , than as if no such thing were at all , or they were i babes only that beleeued them . And thus much for the Generall , that from this third Branch we obserue : Some Particulars follow ; which I will point at rather than insist on . More specially therefore we may hence further obserue ; First , that in some cases To liue long is a blessing . It was foretold Abraham , as a fauour , that hee should k die an old man : and it is here recorded that so he did . And it was foretold Eli , as an heauie iudgement that should betide his posterity , that there should l neuer be any old man in his house . Long life , as in the m Law it is promised oft as a blessing : and God where he describeth by the Prophet the flourishing estate of his people , saith , n There shall no more be , o from them , or goe thence , an infant of daies ; that is , none of them shall die young or in infants estate ; nor any old man that hath not fulfilled his daies ; that is , p liued so long as in course of nature he well might : but the childe shall die an hundred yeares old ; that is , he that is now a childe shall liue till he be so many yeares old : ( which place the rather I recite & open at large , in regard of some friuolous q crotchets that not a few haue fisht out of it , cleane beside as well the meaning as the drift of Gods Spirit : ) So the shortning of mans life is threatned oft as a curse . r Hee shall die s before his time , as the greene grape is nipt off the Vine , and the Oliue blossome shake off the tree ; saith Eliphaz of the wicked . And , t Hee shall not liue out halfe his daies ; that is , u halfe the time that he might in the course of nature haue attained to ; saith the Psalmist of deceitfull and bloudie men . And well may it be so deemed . For first , a Old age is honourable . Yea , as the Apostle saith of b Mariage , It is honourable c among all men . It is d a resemblance of Gods antiquitie , who is called e the Ancient of daies . f The glory of young men is their strength : ( saith Solomon ) and the beauty of old men is the gray-head . And , g Old age , or the gray-head , is a crowne of glory , that is , h a glorious crowne , where it is found in the way of righteousnesse . Secondly , It is a blessing to liue to see posteritie , especially to liue to see withall Gods blessing vpon it . i Blessed is the man that feareth God ( saith the Psalmist ) k For ( among other things , though it come last , yet not the least ) he shall liue to see his childrens children , ( that which is recorded also , as a part of l Iobs happinesse ) and peace upon Israel . Thirdly , it is a matter of griefe to men * more than ordinary , when friends are taken away from them by m immature death : when the ordinary course of nature is inuerted , and they n burie , those by whom they ought rather to haue beene buried . Fourthly , it is a great grace to a godly man , that he may doe God any good seruice . Such account it their greatest honour , as o to suffer in Gods cause , so to be employed in Gods worke . But the longer a man liueth , the more glory may he bring to God , the more seruice may hee doe to the Church and Children of God , be he a publike person , or a priuate ; not in regard of occasions and opportunities onely , but in regard also of aptnesse and abilitie thereunto : Since that continua●ce of yeeres bring●th p wisdome and experience ; and antiquitie carrying a kinde of q authority with it , procureth reuerence and respect : The former whereof fitteth men for the doing of the more good to others , the latter others for the receiuing of the more good from them . Long life in these respects therefore may well be deemed a blessing . Secondly , we may hence obserue , that it is A great mercy of God to haue a good old age . It is a mercy more than ordinary for men at those yeeres to be kept free in some good measure , though not from such weaknesse as the decay of nature necessarily importeth , yet from such aches , and paines , and grieuances , and diseases , and annoiances , as that age is wont commonly to be annoied and pestered with . For first , r Health and the enioyment of it , is at all times a great mercy ; ( s no outward thing being comfortable or delightfull without it ) that which nothing sheweth so well as t the want of it at some times , and the inconueniences that ensue thereupon . And if to enioy it at any time then be no small benefit , euen at such times wherein others are wont vsually to enioy it : how much more is it a great mercie to haue it at that age , wherein most men are wont to finde a much more than vsuall want of it ? The more infectious the times and places are that we liue and abide in , the greater goodnesse of God it is to vs , if we keepe free from infection : So the●ore u old age is subiect to diseases and disasters , the greater mercy it is for old men to be kept free then from either . Againe , it is not so much the bare decay of nature or ab●tement of bodily strength , as either maketh old age so x cumbersome & burdensome to men , and depriueth them of all alacrity and cheerefulnesse of spirit ; ( you shall see old men , though so weake and feeble , that they can scarce stir from the place where they are set , yet as y cheerefull and frolicke , as we say , and as heartie , yea much more lightsome many times , than many farre younger than themselues ) or that disableth them to doing good , and to the performance of good offices for the behoofe and benefit of others : ( For such albeit their bodily strength be most past , yet their z wits may be still fresh : and though they cannot afford much helpe of the hand , yet a by sage counsell and graue aduice , they may further affaires more either publike or priuate , b than many younger and stronger are able●●doe with their hands : * a few gray haires , saith on● ; may be more worth , than many young lockes ; and a few gray beards doe more than many greene heads . It is not that decay of nature or bodily strength so much , I say , as such c paines and diseases as vsually accompany old age , that are wont to make it to be either so tedious to them themselues , that they grow d weary oft euen of their liues , or that ma●eth them so unprofitable to others , yea and oft so f burdensome too , that they grow as weary of them , as they are themselues of their liues . Which to be freed therefore from , either for the most part , or in some good measure , in that age , must needs bee counted no small merey . Thirdly , obserue wee hence , that there is a kinde of Satietie and fulnesse of life : not so much , I say , an g irkesomnesse , and tediousnesse , e as h a satietie and fulnesse ; when a man , though not weary of a thing , yet he hath his i fill , so much as he desireth , of it ; to the godly especially ; for I finde not the phrase vsed in the word but of them onely ; as of Abraham here , of k Isaak , of l Iob , of m Iehoiada , of n Dauid , of whom it is said also , that he died o with a good gray head , full of daies and riches , and honour . Now this satietie and fulnesse of life commonly befalleth such ; First , when some speciall promises of God haue beene made good to them , or some speciall p blessings of God enioyed by them , correspondent to their owne desires . So Simeon , when he had liued so long ( q which it was foretold him he should doe ) as to see our Sauiour in the flesh , he hath euen enough of this life , he desireth not now to liue an houre longer . r Lord ( saith he ) now lettest thou thy seruant depart in peace ; since that mine eyes haue once seene thy saluation , my Sauiour , and the Sauiour of all mankind . So Iacob , when he saw his sonne Ioseph againe , whom he had s giuen vp for dead and gone long agoe , not aliue only , but in honour , and not him alone , but his issue too ; t Let me now die ; ( saith he ) I haue liued long enough ; I desire life now no longer ; since I haue seene thy face , and that thou art yet aliue . For u I made full account neuer to haue seene thy face ; and behold God hath made me see thy seed . Secondly , where their a employments here are at a full point , at a period ; when they haue done their taske that God had assigned them , and there b seemeth to be now here no further work for them . c Dauid ( saith he ) when he had serued his set time by God assigned him , slept . And the Apostle Paul , as d he was content to stay longer in the flesh for the good of the Philippians , and the furtherance of their faith , then he desired otherwise to doe : so hee saith on the other side , that e his life was not deare to him , he cared not how soone he laid it downe , if so be that he had fulfilled but the course of his ministery , and that his worke it were once at an end . The Vse of which seuerall Points in a word , may be , First of the two former , to admonish old men , and such more specially as through the goodnesse of God enioy a commodious and comfortable time of it , free from many such griefes as they heare others of their yeares oft complaine of , to acknowledge Gods great mercy and goodnesse to them therein ; as f in lengthening out their life , and satisfying them with a greater number of daies then others ordinarily attaine vnto , by means whereof they may liue to see those brought vp vnder them , and bestowed by them , that are of their charge , and whom God hath here blessed them with : so g in freeing of them from such annoiances , as are vsually attendants of that age , and which might make their continuance here the more tedious and vncomfortable to them : And h to apply themselues therefore to such holy and religious Employments , so farre forth as their present estate and condition shall permit , whereby they may bring glory to God , and doe some seruice to him , who is so good and gratious to them aboue many others in that kinde : Remembring withall , that howsoeuer i old age of it selfe be an honour ; yet it is nothing lesse , if it be not k found in the way of righteousnesse , as the wise man speaketh , if it be not religiously imployed : And that , howsoeuer to the godly long life may be a blessing , yet l the wicked man , ( saith the Prophet ) though he liue an hundred yeeres , shall be but an accursed wretch . Secondly , the vse of the last of these points may be to shew a difference betweene godly and worldly men . The godly haue oft euen a satietie of life : m As willing they are to leaue the world , as men are wont to be to rise from the bord , when they haue eaten their fill , or so much as they desire . But with worldly men for the most part it is farre otherwise : they haue neuer enough , as of n the wealth of this world , so of o this present life : by their good will they would neuer die . It is true indeed , that sometime , either crosses and calamities , extraordinarie disasters , or sore torturing paines and long lingring diseases , out of a kinde of impatiencie , may make them p weary of their liues and q desirous of death , which but for those grieua●ces and a●●oia●ces they would else be farre from : Whereas the godly , with Abraham & Dauid , euen then also , r when they haue a good and a comfortable continuance of life , accompanied and attended as well with health of body , as with s honour and wealth , yet haue their fill of it , and are as well willing to leaue it , as the other are some dish of meat that they haue eaten their fill of . Yea t so fondly are worldly men herein oft affected , and their hearts so possessed with the loue of this life , that though they know not how to liue , yet they are not willing to die ; though their life be so irkesome and painfull unto them , that they seeme to be u long a dying rather than to liue long , and x the delay of death farre worse with them , than death it selfe could be to them , yet they desire y to endure rather any extremitie of griefe and torture with life , than to haue an end put to their paines and torments by death . But let vs rather herein striue to be affected as Gods Saints are , especially when it hathpleased God to blesse vs with long life , with many yeeres more , than the greater number of folke are wont to attaine to ; * labour to finde and feele in our selues this satiety and fulnesse of life ; and be willing and content to leaue it , when God shall please to call for it , though no speciall affliction or paine enforce thereunto , not z as a meat loathed , ( which the naturall man oft doth ) but as 〈◊〉 dish , though well liked , that we haue fed our fill of . And hitherto also of the third Particular , to wit , time when he died . The fourth and last followeth , and that is whither hee went when hee died ; whereof the Text saith here , that He was gathered to his people ; and in another place of him , that a He went to his Fathers . And there is nothing more frequent and common in Scripture than these and the like phrases vsed of persons deceassing , that b they sleepe with , c they goe to , d they are gathered vnto , either their people , that is , their countrimen , or their ancestors , for that is , e their Fathers . So that , Men , when they die , they goe to their people , to their 〈◊〉 Fathers . That which may well be vnderstood two waies ; and the Holy Ghost might well therin aime at both , because both goe vnder one generall , and the phrase as it may fit either , so f it may well include both . First in regard of the body : because g it returneth to the earth , the common h receptacle of all . As it is said of Dauid , that i he was laid vnto , or laid vp , with his Fathers . For howsoeuer of Abraham it k seeme to some , that it cannot be so meant , because l his corpes was enterred in the Land of Canaan , ( m so generally termed ) in a strange countrey , where his countrey-men in likelihood none of them lay : yet it followeth not thence , that it may not euen in that sense also be said of him too : since that the graue in generall , n not the artificiall one , but the o naturall , ( which p the Hebrewes also well distinguish ) is ( as Iob fitly termeth it ) q the Congregation house of all liuing , that is , the place wherein they all meet together after decease , be the places of their sepulture neuer so farre asunder ; yea whether they haue any sepulture or no , as Iacob supposed that Ioseph had not , whom hee yet saith , hee would die , and r goe downe to , to the graue . And as well might Abraham , for his body also , be said , to be gathered to his people , though hee were buried in some other place then the most of them were , as Jacob might be said to goe to Ioseph , because s he was to be laid in the ground when he died , Ioseph being , as he supposed , t buried in the bowels of some beast : since that , as Solomon saith , u all goe to one common place ; all returne againe to their dust . Secondly , in regard of the Soule . First a in Generall : because it departeth hence indefinitely into another world , not proper and peculiar , as he said b each one did when hee slept , but c common and generall : it goeth hence to the d vnseene world , as the Heathens termed it , or to the e world of Soules , as the Hebrew Doctors call it ; to that other world , ( including both Heauen and Hell ) in generall , that is the Congregation House of Soules , as the Graue is of Corpses : As f the supposed Samuel told Saul , ( though he meant not , nor intended it so to be taken , that Saul should be in the same speciall state or place that Samuel was then in , when he died ) g To morrow shalt thou be with me ; that is , in the other world , wherein both thou and I , and all other good and bad are after decease . Secondly , more specially ; the Soules of Gods Saints and seruants may well be said to go to their people and their Fathers , when they die ; h because they goe to that peculiar place , where all their godly Country-men and Ancestors are ; to the i Congregation house ( as the Apostle termes it ) of the First-borne , and of the Spirits of the Iust. Nor doth it hinder , but that of Abraham it may so also be vnderstood , albeit that both his Country-mē , the most , it may be of them , and his Ancestours also , many of them , might be idolaters , as k himselfe also at first was ; since that many yet no doubt of both those rankes , both were pious , while they liued , and went to God , when they died : Besides that , wel also may they all be termed and stiled l his people , or country-men , though little of kinne to him otherwise , that were the people , while they liued , of the same God that he serued : Yea as well might m all the faithfull that went before him , be termed his Fathers , whether he were lineally and carnally descended of them or no , as n all the faithfull that came after him , are termed his sonnes . But to hasten to an end : First , this may serue to strengthen vs against the feare of death , or of what shall become of vs when we are dead : Since that , as a we goe not any strange way when we die , such as none haue gone before vs , but a beaten path , that b all , euen good , haue gone ; so we goe not to any strange place , where either none are already , or none that we haue any acquaintance withall ; but we goe to our Christian friends , to our religious Fore-fathers , c to a place , where we shall meet againe with all those , that wee d sent from hence before vs , hauing deceased in the faith . It is that indeed that much troubleth men and women many times , when they are enforced to trauell into strange countries , and to change the places of their wonted and ancient abode ; to fore-thinke , what an vncouth thing it wil be , to come among a strange people , where they know none , and none know them . It would haue troubled Iacob not a little to haue remoued into Aegypt , had he not beene * sure to finde Ioseph there . But the godly need not be troubled with any such thoughts , when they are to remoue hence : For they shall goe to their owne people , their Friends , their Fathers : they shall be sure to e finde country-men , kindred , acquaintance enough in heauen , that will be f readie to receiue them , to welcome them thither , to giue them the best entertainment that can be there . Yea this should make vs the rather desirous to die and to go hence , g that we may goe to , and be with those worthies , whom either hauing knowne here our selues , or hauing read of , or heard report of from others , we haue admired , and desired either to see , or to liue with , while they liued here . And lastly , if we desire to goe to them when we die , let vs be sure to follow them while we liue . h Adioine thy selfe to them , associate thy selfe with them , while thou liuest here , if thou desirest to be with them , and to partake with them , when thou departest hence . i Walke thou must in the steps of faithfull Abraham , while thou liuest , if thou lookest to haue a place k in Abrahams bosome , when thou diest , and l sit downe with him , after this life , in the kingdome of heauen . Oh ( it may be that some of you will s●y of this our blessed Brother now deceased ) that my soule were where his is : that I might be sure to die as he did , and to goe whither he is gone , when I die . Heare what the Apostle saith ; he pointeth thee the way , he telleth thee how it may so be , how thou maist haue thy desire . m Think vpon those ( saith he ) that haue had the ouersight of you , and that haue declared the word of God vnto you ; and follow their faith , considering what the end of their life hath beene . Be not like Balaam , n that wished to come where the godly were , but o had no minde to goe the way that they went. But p follow the rules that he taught thee , q goe the way that he led thee , by life as well as by lesson , while he liued ; and then shalt thou be sure to go to him when thou diest , and to enioy there with him and other the faithfull gone before thee , those ioyes and that blisse , that with God and Christ they are there fully possessed of alreadie . FINIS . Faults escaped . PAge 18. line 21. reade walked . p. 32. l. 11. r. stranger . p. 27. l. 2. r. with wind . p. 28. l. 18. r. hardly he discerned . In the Margine . PAge 20. l. a peritat . p. 22. l. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 23. l. s seu quod . p. 25. l. k sicut cum . p. 26. l. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 27. l. a dissip●● . p. 28. l. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 29. l. a sap●rque &c. & ibid. famil . a●rae . p. 30. l. ● caet●rorum . p. 32. l. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adde p. 49. l. 9. after , haue beene buried . In regard whereof that * great King sometime , though then none , preferred † peace before warre ; for that “ in time of peace vsually Children burie their Parents , whereas in time of warre Parents are wont to bury their Children . Notes, typically marginal, from the original text Notes for div A01523-e110 a Diligentia subdium . Cicero pro Quinct . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Pictores pulchrā absolutamque faciem rarò nisi in peius effingunt . Plin. Sec. lib. 5. epist. 10. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol & Seutum . Psal. 84. 12. Notes for div A01523-e1190 a Christianor 〈…〉 corpora Christi membra , Dei templa . Tertul. de resurr . carn . b 1 Cor. 6. 15. c 1 Cor. 6. 19. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dormitoria . Vide Durant . de ritib. lib. 1. cap. 23. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cubilia . Esai . 57. 2. f 1 Cor. 12. 4 , 6 , 11. g 2 Cor. 12 , 27. 30. h 1 Sam. 25. 1. i 〈◊〉 Sam. 3. 20. k 1 Sam. 7. 15 , 16. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Resiquiae . Hinc I●l . Scaligeri epit●ph . Scaligeri quod reliquum esi . m Test●s oculatus : qu 〈…〉 auritis d 〈…〉 m praefer Plaut . Trucul . 2. 6. quos sccundae notae testes appellat . Sen. quaest . n●t . l. 4. c. 3. Nam & serur 〈…〉 & sia●er●us visa solent , quam audita narrari , & in tertium nas transf●sa facilius coaces●unt . Goff●id . vit Be●n . l. 1. prae●●t . contra quam Apuleius : cui Florid . 1. Pluris est . au 〈…〉 us t●s●is uni● , quam ocula● de●e . n Theologiae anc●llari . o Pietatem huma●ita●i intercalarem facere . p Tanquam subtemen & stamen . q Hebr. 10. 24. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quod ex Prou. 27. 17. tractum vid●tur . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in B●sil . t 〈…〉 . u ●uk 〈◊〉 16 a 〈…〉 . b 〈…〉 . c 〈◊〉 Cor. 〈◊〉 . 1 , 2. d 〈…〉 . e 〈◊〉 Co● . 9. 〈◊〉 , f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 2 Cor. 13. 3. h 1 Cor. 3. 6 , 7. i Iacob . de Vorag . in A●dr . s●rm 4. k Pis●atores praedicatores primitiu● , Matth. 4. 19. qu● vno 〈◊〉 〈◊〉 multitud 〈…〉 capiunt , ●uc . 5. 6. Ioan. 21. 6. Act. 2. 41. & 4. 4. l Praedicatores moderni vt venatores , Ier 9. 16. qui cu● clamo●ibus & laboribus multis vix vnam feram capi 〈…〉 m Es●● . 53. 1. n Es●i . 49 4 o Esai . 8. 18. p 〈◊〉 Cor. 4. 15. q Iam. 〈◊〉 ●0 . r Matth. 16. 26. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de 〈◊〉 . 〈…〉 ct . cum princip . t Dan 12. 3. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iun. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifi 〈…〉 . Ian. ad 〈◊〉 cōuertentes . Geneu . & Reg. Bibl. Angl. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z Matth. 13. 43. a 〈◊〉 . 1. 16. b 〈◊〉 18. 6. 〈◊〉 . 19. 〈◊〉 Thess. 3. 2. c Rom 10. 1. 1 Cor. 9. 19. 22. & 10. 33. d Psal. 58. 3 , 4 , 5. 〈◊〉 . 〈◊〉 . Ier. 6. 16 , 17 , ●8 . ●9 . 30. e Quod de Cananaeis , Iosh. 23 13. f Quod de Sodomitis , 2 Pet. 2. 7 , 8. De Hebraeis , Psal 106. 33. g Act. 7. 60. 2 Tim. 4. 16. h 2 Cor. 4. 4. i Mat. 10. 14 Luk. 9. 5. & 10. 11. Act. 13. 51. k Esai . 49. 4. l Matth. 10 15. m Non salutis esse dispensatorem , hoc est salutis etiam esse participem , Aug. epist. 140. n Animam faciunt , etiam qui non habant . Contra quē Sen. Non faciunt animum , quia nec habent . o Per lapideum canalem transit aqua ad arcolas , in canali lapideo nihil generans , sed tamē hortis plurimii fructum affert . Aug. in Ioan. ●r . 5. p Hermae , siue Statuae Mercuriales . Ier. 31. 21. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogenis dictum . Stob. c. 23. Quod & de Peripateticis Cleanthes ●sur●auit . Laert. * Antisthenem Diogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Din Prus. orat . 8. “ Aqua baptismatis baptizatos ad regnum caeleste mitt●t , & ipsapostea in cleacam descendit . Gregor . in Euang hom . 17. r 〈…〉 s 〈…〉 t 〈…〉 u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Method . apud Epishan . haeres . 64. x Qui dicunt & non faciunt . M●tih . 23. 3. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. in Psalm . 63. Quod iussit & gassit . Bern. epist. 42. & in Cant. 20. Non verbis solum praeduans , sed exemplis . Idem de temp . 51. 〈◊〉 de Origen● Euseb. hist. lib. 6. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isider . Pelus . lib. 2. 〈…〉 st . 251. & 〈…〉 st . 271. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Itaque Menander . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suadet loquentis vita , non oratio . Plutare . de leg . poet . & praecept . pol t. Et Gregor . Nazian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qui docent tantum 〈◊〉 faciunt , ipsi praeceptis suis detrahunt pondus . Bonum quidem est recta & honesta praecip●re : sed nisi & facias , mendacium est . Lactant. instit . lib. 3. cap. 16. Nisi & 〈◊〉 que praecipit , soluta praecepta sunt . Qui praecipiunt , nec saciunt , abest ab cis sides . Praeceptus 〈◊〉 suis fidem de●abit , qui quod verbis astr●re conatur , r●●psa resoluit . Ibid. lib. 4. cap. 23. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid . 〈◊〉 l●b . 2. epist. 275. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gregor . Nazian . in Easil . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pluta●e . de Stoic . repugn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Si 〈…〉 cat . epist. 37. Concordet sermo cu● vita . S●nec . epist. 75. Ad legem suam quisque vi●at , 〈…〉 vita d●ss●ntiat . Idem epist. 20. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid. Pel. lib. 3. ep . 3●● . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Qu●● erimobten p●ret , 〈…〉 . 235. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Ethic. lib. 10. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Vt enim de pictore , scalptore , fictore nisi artifex iudicare ; ita nisi sapiens non potst perspicere sapientem . Plin. l. 1. epist. 10. f Miror magis , quô magis intelligo . Idem de Euphrate ibid. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid. l. 2. ep . 131. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. ep . 175. ex . Mat. 10. 16. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idē ibid. Nō est vera simplic●as , nisi animiocul● , et plus sit , qui fallere nolit , et cantus sit , quo falli non possit . Bern. de praecept . & dispens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vt animi scasa elequt , & apte possi , & li● err a●●deat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . T 〈…〉 . 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 2. T it 1. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G●eg . N●k . in Ba●il . & Is●● . Peld . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 302. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 5. 19. Isid. ib 〈…〉 . cp . 235. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ib d. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schol. A●siaph . Plut. Muti siquidem 〈…〉 est ? Esai . 56. 10. Innocens & absque sermine conuersatio , quantū exemplo prodest , 〈…〉 no● 〈◊〉 Hier●ad Ocean . m Ier. 1. 17. Act. 4. 29. Ephes. 6. 19. Tit. 2. 15. n Quis tibi 〈…〉 Dei non audebit ? Ambr. ep . 29. Itaque Greg. Naz. ad Eunō 5. Oij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . N●si sid●liter dixcrim , vobis erit 〈…〉 sum , mibip 〈…〉 o , 〈◊〉 . Tuneo itaque damnum vestrum , timeo damnationem m●am , fi tacuero . 〈…〉 . 99. o D 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plin. See. l. 1. cp . 20. & 〈◊〉 relinqu●bat . Val. Max l. 8. c 9. * Quem imitari plurimi concupiscant , poucissimi pussint . Plin. de ●●nton . l. 5. cp . 10. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themislod●● apud Plut. in Them. & in a● ophth . q Nam & gladio lingua consern solet . Diogenes de spur●a di●●i●ne à pulchro pros●cta , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . L●●rt . Et Apul . florid . 3. vt gladius vsu splendescit , situ rubiginat . ita vox in vagina silentij condita diutino torpore hebttatur . Sed & s●r●o diuinus glad●us dicitur , Esai 49. 2 , Ephes. 6. 17. r For their meetings on St. Themas day . s For their Moonday feasts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . dep●up●●t . Id 〈…〉 que in A 〈…〉 al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quibus gemina sunt Philostrati illa cp . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Itaque quod Plin. l. 6 cp 27. Facilis 〈◊〉 ; nonfacilis electio . est enim ex 〈…〉 s eius l●rga materia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Patrem . x Sicut l●●erna se consumit in seru 〈…〉 um al●orum . Iac. de Vorag . de Ioan Bapt. 6. y Esai . ●9● . z Esai . 38. 2● . * Psal. 135. 6. Ephes. 1. 11. Notes for div A01523-e8380 Abrahams Death . Of it foure Particulars . 1 Quis , Who. 2 Quando , When. 3 Q●omodo , How. 4 Quô , Whither . Particular 〈◊〉 . Quis Person , Who. Point 1. a Gen. 20. 7. b Gen. 23. 6. c I●m 2. 23. 2 Chron. 20. 7. Esai . 41. 8. d Rom. 4. 16. e Iohn 8. 54. f Iohn 11. 〈◊〉 , 36. g Iohn 11. 11. h fohn 11. 14. i Luke 12. 4. Iohn 12. 14 , 15. k Matth. 20. 23. Luke 21. 16. Iohn 2● . 19. Act. 12. 2 , & 20. 29. l Iohn 21. 23. n Sic eum volo manere , &c. Vulg. perperam . Quod sequ●●tur tamen Ambros . in Psal. 45. & . 118. Aug. in Ioan. 124. & de temp . 149. B●da , Lyra , Rupert . &c. Propugnat Georg. Trapez . oppugnat Card. Bessarion . Graeci codices resellunt . o 1 Sam 13. 13. m Iohn 21. 22. p 1 King. 2. 1. q Zech. 1. 5. r Iohn 8. 52. s Psal. 49. 10. t Ezek. 21. 4. x Esai . 57. 1. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Plut. ad Apollon . God taketh the●● soonest , whom hee loueth best . Mo●●ce t● epitaph . sui . y 1 King. 14. 12 , 13. Reason . Natural . 1. a 2 Cor. 4. 7. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Testacea vasa . Hier. de virgin . fictilia . Greg. Mor. l. 3. c. 6. Natural . 2. c Esai 64. 8. d Ier. 18 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prov. Graec. — Vulgus fictilis , Qu● simul offendit ad fortunam , frangitur . Phaedr . fab . 72. Spirituall 1. e Eccles. 9. 2. Cuiuis potest accidere , quod cuiquam potest . P. Syr. Spirituall 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casus . g Malac. 3. 18. h Zech. 5. 3 , 4. Spirituall 3. i Iuramentum reuerenti . Iun. timenti . Pisc. Spirituall 4. k Apoc. 14. 13. l 2 Tim. 4. 7 , 8. m 2 Tim. 2. 5. Iam. 1. 12. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarc . contr . Epic. o Rom. 8. 10. p Rom. 7. 24. q Rom. 6. 7. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiphan . Moriar ? desinam alligari posse , desinam aegrotareposse , desinam posse mori . Sen. epist. 24. s 2 Cor. 5. 4. u 2 C●r . 5. 6. Spirituall . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gre Naz. in Basil , Spirituall 6. x 2 〈…〉 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr●g . Naz. in Patr. y Philip. 〈◊〉 23. Obiect . I. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vti Homer . Ody 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Solu●re , v●l●ram soluere : vt Fab. instit . l. 1. P●rm t●amus vela ventis , et oram soluentibus bene pre , emu● . Et l. 4 Solu●mus oram , prosecti sumi●s . Vtà nau●gatur●s tract● sit Uid . P●sc . in Luc. 12. 36. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 4. 6. a Hebr. 1● . 5. b 2 King. 2. 11. Answ. c Pr 〈…〉 a siagularia regulam non fa iunt , regulam nō i●f●ingunt . Priuil●gis sing●●orum le 〈…〉 me mmunem ●o s 〈…〉 t. H 〈…〉 on . in 〈◊〉 1 Bed. n Act. e Esai . 38. 3. f Gen. 5. 24. g 2 King. 20. 21. h 2 King. 20. 6. i 2 King. 〈◊〉 . 7. k 2 King. 2. 15. l 2 King. 13. 20. m 2 King 13. 21. n Pers●nasi● ▪ ●ctio moritur cum I 〈…〉 〈◊〉 . 〈◊〉 . 〈…〉 uris sunt pr 〈…〉 legia . N●n sunt amplianda priuil●gia . Ibid. d Heb● 9 26. o Apo. 2. 10. 13. Obiection 2. p Rom 4 16. q I●bn 8. 51. r Mortem videre . i mori . Psal. 49. 9. & 98. 48. ●eb● . 11. 6. Sicut vid●re vi●am ●i . viuere , I●bn 3. 36. Ineptum est enim quod C●rysost . nom . nescio quis in Marc 10. distinguit inter mortem gustare & videre . Answ. s Iubn 11. 26. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 1 ●or . 15 45. b Luke 9 60. c G●n . 2. 7. d Rom 8. 10. e Ia● . 2 26. f Ep 〈…〉 s 2. 1 , 12 & 4 18. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G●eg . N●z . a 〈…〉 g. Q●od an 〈…〉 a ●oc Deus est an●mae . Bern. s●rm . Par● 3. h 〈…〉 a 73 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isia . P 〈…〉 3. ep . 252. Sicut anim● v●●a est co●poris 〈…〉 ita Deus vita est an●mae . Ber. ser part 3 V 〈…〉 nis an ma est , vita animae Deus est Aug. deci●it . l. 19. c. 6. & de v●rb . Apost . ●8 . & 〈◊〉 Sanci . 16 A●esse debet , vt viuat corpus , anima , vt viuat anima , D●us . Ibid. i Psal. 73 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid. ibid. Moritur corpus cum re●edit anima : mo●●tur anima , si re●●da Deus . Aug. de verb. Apost . 28. Corpus mortu●m est sine anima ; anima m 〈…〉 sine Deo. Idem de Sanct. 13. Mors co poris a spiritu deser● ; mors spirit ' à Deo. Idem de C●ui . l. 19. c. 26. u Eccle 12. 7. x Rom. 8. 38 , 39. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Callimach epigr. 14. Qu●p●● virtutem 〈◊〉 , ba●d ●s interit . Plaut . Capt. 3. 5. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Philip . hom . 3. Quod a Iudaeo●um doctoribus tractum docet 10. Capnio in Cabal . lib. 1. pag 755. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 5. 6. d Viuunt . omnes Deo , Luke 10. 38. e Per vitam ad mortē 〈◊〉 est . f Per mortem ad vitam reditus est . Ambr. de bon . mort . g Non est vita sed mors dicenda , quae viuentem à Christo separat . h Non est m. sed v. dic . quae morientem Christo sociat . Idem de Abel . l. 2. c. 9. Vse 1. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Plut. in apophth . & de laud. sui . Isid. Pel. l. 3 〈…〉 . 154. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oppian . venat . lib 1. Auia — peragro loca , nullius ante Trita solo . Lucret. lib. 1. & 4. l Qui cum Horat. lib. 1. ep . 19. dicere poterat ; Libera per vacuum posui vestigia princeps : Non 〈◊〉 meo press● pede . m Matth. 23. 35. Iustitiae princeps : cui Christus iustitiae primatum tribuit . Aug. nom . de mi●ab . SSae . l. 1. c. 3. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost in Gen. 21. o Hac iter ad superos , magnique ad tecta Tonantis . Ouid . Met. l. 1 Ianua vitae , portagloriae . Bern. de temp . 48. p Si quid incommodi aut motus in hoc negotio est , ●●orientis vitium est . Bassus apud Senec. epist. 30. q Quomodo malū , quod a Deo pro bono maximo datum est ? Cic. Tuscul l. 1. r 1 Thess. 4. 14. Non est lugendus qui antecedit , sed desiderandus , &c. Cur enim immoderate feras abisse , quem mox consequeris ? Tertul. de patient . Quod latius Cypr. de mortal . Non sunt lugendi fratres nostri accersione don inica de seculo liberati , cum sciamus eos non ami●●i sed praemitti , recedentes praecedere ; ut pro 〈…〉 es & 〈◊〉 desiderari eos debere , non plangi . s Apoc. 14. 13. t Hebr. 11. 13. Vse 2. u Ab●erunt non ob●●runt . Ambr. in Theodos. x Praecesserunt , non decess●runt . Aug. de diuers . 43. Pro●ecti , non omissi . ●i●●ron . ad Saluin . y 2 Sam. 12. 23. z Dimissi , praem ssi , non amissi . Cypr. sup . Aug. cp . 6. & ●20 . Sen. ep . 63. & 99. & ad Marc. c. 19 a Abitus , Luke 2. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apolog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simocat . ep . 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 6. ser. 43. Profectio est , quam mortem putamus . Tertul. de patient . b Exitus . Luke 9. 31. 2 Pet. 1. 15. Excessus de corpore . Tertul de resur . de mundo digredi . Ammian . l. 29. Mors migratio est . Cic. Tuscul. l. 1. migrare magis quam mori . Vell●iusl 1. non emori , sed emigrare . Hieron . in Nepot . c Transitus , Iohn 13. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. & Theophil . Morstransitus est . Sen. ep . 65. Non est 〈◊〉 sed transitus . Cypr. de mortal . d Reditus . Eccles. 12 7. ●●p●triasse erit b●c . Bern de consid . 〈◊〉 . 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epcharm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ar 〈…〉 . Epict 〈…〉 R●uerti , vnde vene 〈…〉 s , quid graue est ? S 〈…〉 tranq . c. 11. Itaque Pl 〈…〉 us exp●sans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S 〈…〉 s. epist. 139. e Obitus . Non obiit . Ambr. de Th●od . f Int●ritus . I●teritus non est . Ambr. de bon . mort . 〈◊〉 . 8. & Cic. Tus● . l. 1. Mors non interimit . Lucret . l. 2. H●ud is in●●rit . Plaut . sup . g Intermissio . Mors intermi●●it vi●am , non erip●t . Sen. ep . 36. nee illud qu 〈…〉 e. h Intercisio . i Diminutio . k Luges corpus , i quo recessit anima ? luge animā , à qua recessit D●us . Aug. de Sanct. 13. l 1 Sam. 15 35. m 2 Co● . 12 21. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chryso●● . in Philip. ●om . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid. Pel. l. 1. cp . 334. Vse 3. o 2 Sam. 14 14. Rom. 4 12. Heb. 9. 26. Mors per o●nes it . Sen. epist. 95. Mors omnes aequè vocat . Ir●tis d●js propi●jisque mori●dum est . Idem quaest . nat . l. 2. c. 59. p Io●● 12 35. q Iohn 9. 4. r Nostros omnes sic habeamus , tanquam nihil nobis de p●rpetuitate , imò nihil de diuturnitate eorum promissum sit . Tanquam v●●essuris , imò iam recedē ibus fruamur . Tanquam extemplò abituros possideamꝰ . Sen. ad Marc. cap. 10. s Ad quae noscenda iter ingredi , transmittere maria solemus , ea sub oculis posita negligimus : 〈◊〉 quia ita comparatum est , ut proximorū incuriosi longinqua sectemur , sed quod omnium rerum cupido languescit , cum facilis occasio est ; seu quod differimus , tanquā saepe v●suri , quod datur videre , quoties v●lis cernere . Plin. sec. l. 8. ep . 20. t Si●nter eos quos nunquam vidimus , floruisset , non solum libros eius , verum euam imagines cōquireremus , ciusdē nunc honor praesentis & gratia , quasi sati●tate . languescit . Idem lib. 1. epist. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . A●ac . u Rerum natura tibi illum non mancipi● dedit , sed commodavit Sen. ad Polyb. 〈◊〉 . 19. Homo commodatus vitae , non donatus est . P. Syr. x Non tam data , quàm commodata . Pri●as . in 1 Cor. Fortuna vsu dat multa , mancipio nihil . P. Syr. Nihil horum dono d●tur : collat 〈…〉 ijs & ad dominos redituris instrumetis scena adornatur : mutuò accipimus in incertum diem ; ●sus fructus tantiem noster est . Sen. ad Marc. c. 10. Exposition 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Phoeniss . y Vita data est vtenda ; data est sine foenore nobis Mutua , nec c●rto persolüenda die . Pedo ad Liu. vsuram vitae natura dedit , ●●nquam pecuniae , nulla pr●stituta die . Cic. Tusc. l. 1. Vitaque mancipio nulli datur , omnibus vsu. Lucret. l. 3. Vsu & fructu nobis est vita , non mancipio tradita . Arnob. l. 2. z Cuius tempus ille ar 〈…〉 er muneris tui temperat . Sen. ad Marc. c. 10. Particular 2. Quomodò . Manner How. Exposition 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expirauit . b Aequo ani●o . Caluin . c Iohn 19. 30. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Sapientis est ●xire , non & e●●ci . Sen. ep . 70. f Luke 2. 29. Act. 7. 59. 2 Sam. 15. 26. 1 Pet. 4. 19. g De l●ui & leni morte , D. Kimchi & Aben-ezra . h Gen. 49. 33. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pl●t● Ti. Exception . maeo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S●pbocl . Hinc Themist . Exposition 3. de anima . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Point 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Senectu● leniter emittit , non repente auulsum vitae , sed minutatim subduct●m . Sen. ep . 30. Animam senilem mollis exoluit Sopor . Sen. O●dip . 4. 2. Proofe 1. k Adolescent●s m●ri sic mi●● vi 〈…〉 , vt cum aquae multitudine vis flam 〈…〉 opprimitur : se●es autem , sicun cum sua sp●nte nulla adhibita vi consumptus ignis extinguitur . Et quasi poma ex arboribus , si crudasunt , vi auelluntur , si matura & cocta , decidunt ; sic vitam adolescentibus vis aufert , senibu● matu●itas . Cic. de se●ect . l Ignis qui alimentis deficitur , sua sponte subfidit . Sen. epist. 30. m Gen. 6. 17. & 7. 21. Numb . 17. 12 , 13. & 20. 3. n Iob 3. 11. & 10. 18. o Iosh. 22. 20. Psal. 88. 15. Z●ch . 13. 8. p Expiraui● . q Spiritum efflauit . r Spiritus defecit . s Spiritus ab●js . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Pyth. 8. Plutarc . ad Apollon . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●u● 〈…〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aes●hyl Stob. cap. 96. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ad Iulian . e Vt calidus fu 〈…〉 abignibus Vanescit per spatium brcue sord dus : Sic bic quo ●egimur , spiritus ●ff●uit . Sen. Troad . 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph●●l . Aiac . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad Apollon . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ex Gen. 2. 7. g Psal. 78. 39. Esai . 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & venti flatum & spiritū hominis designat . Eccles. 1. 6. & 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 item vtrumque denotat . Ioan. 3. 8. & 4. 24. sed & anima & animus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus , Cassiod Canin . alij . & pro vento etiam vsurpatur . Seru. in Aen. ●1 . h Gen. 3. 19. & 18. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dust and ashes . i Sirac . 14. 18. & Aug. in Psal. 101. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musaeus . Clem. strom . l. 6. Et ab ills Homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Quod laudat Zeno. Laert. citant Clem. strom . l. 6. Plut. ad Apoll●n . & Lucian Episcop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tard . vindict . & de vit . Epicur . Sed & M mueru●●ss , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Stob. c. 96. Et Aristoph . auib . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. airom . l. 5. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Luc 〈…〉 . Episc●p . H●mo bulla . Varr● . rust . l. 1. c. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicharm . Clem. strom . lib. 5. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutar● . sup . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam Abei● compar est . Ps. 144. 3 , 4. n Geneu . & Reg. Bibl. o Vet. Bibl. Angl. p Iob 8. 9. Psalm . 102. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoph . auib . Clem. strom . l. 5. q Psal. 73. 20. & 90. 5. Iob 20. 8. r Iob 7. 7. s Psal. 78. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph●cl . Aia● . t Esai . 2. 22. Quod de senibus Sen. ep . 30. Anim● senilu cum in primis fit labijs , haud magna vià corpore distrahitur . u Psal. 146. 4. x Eccles. 12. 7. y Gen. 2. 7. & 3. 19. a Iob 7. 9. Vt ●ubes , grauidas quas m●do vidimus , Arctoi Borgae dissipat impetus . So● . Tr●ad . 2. b Iam. 4. 14. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnis Adam totus Abel . Psal. 39. 〈◊〉 , 12. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundatus , constitutus . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 62. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 62. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai 40. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iambl . hortat . c 8. Proofe 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai . 40. 17. i Ti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de baptism . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diogenes Perdiccae . Laert . Et Theodorus Lysimacho ; Enimuerò magnifi●a res tibi contigit , quia ●antharidis vim assecutus es . Cic. Tusc. l. 1. & Val. Max. l. 6. c. 2. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Anton. m Tu qui te Deum credis , successu aliquo elatus , quantulo serpētis dente perire potes ? Plin. l. 7. c. 7. n Conrad . Visperg . Na●cler . ex Ioan. Cremon . & Io. Bal. in Adrian . Pp 4 qu● a 〈…〉 Papatum Nicholas Breake-speare dicebatur . o Nihil tam exiguum est , quod non in ●●r●●iem generis humani satis val at . Sen. nat . quaest . l. 6. c. 2. p V●gi●uli nos , & ne toti●s quidem dolor , sed aliqua 〈◊〉 latere eius s●issura conficit . Ibid. q Quicquid enim fieri potuit vnquā , & potest . Idem . r Tarquinius Priscus piscis spina inter coenandum susfocatus es● . Guide Bitur . s Anacr contem Vuae passae succo exiles virium reliquias fouentē vnicus granipertinacior in aridis faucibus humor absumpsit . Val. Max. l. 9 c. 12 & Plin. l 7. c. 7. Quod de Sophocle etiam Sotades . Stob. c. 96. t Fabius Senator poto in lactis haustis vno pilo strangulatus est . Plin. ibid. u Est quos potio strangulauerit malè lapsa per fouces : stillicidio perire potes . Sen. q. nat . l. 6. c. 2. Vse 1. x Saliua crassior suff●cat . Ibid. a Abortus causa sit odor a lucer●●rum extinctu . Plin. l. 7. c. 7. Nunquid vt homo concidatres magni molimenti est ? odor illisoporque , &c. mortisera sunt . Sen. ad Marc. c. 11. Animal aquarum nouitatibus , flatuque non familiaris aquae , & tenuissimis causis atque off●nsionibus morbidum , putre , cassum . Ibid. Iouinianus Imp. foetore prunarum & nidore parietum recens calceillitorum extinctus est . Hieron . in Nepot . Ammian . l. 25. & Aur. Victor . Fato gemino & Q. Catulus ob●jt . Vell●●us l. 2. b Psal. 40. 6 , 7. c Psal 103. 15 , 16. d Suppresso tantum spiritu esse desierunt Licinius Macer , Zeno Cittieus , Metrocles Cynicus , Com●latro . Val. Max. l. 9 c. ●2 〈◊〉 . ●●l . Suid. Hinc & Plin. l 31. c. 1. Nubes obtentu vital●m spiritum strangulant . e Psal. 104 29. f Ier. 17. 5. g Vti Laco de Athenis , quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindarus dixit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Esai . 2. 22. i Psal. 146. 3. k Psal. 60. 11. l Psal. 78. 39. m Psal. 146. 4. n Psal. 82. 7. Verum nos homunculi Sali●● 〈◊〉 animae , qui cum extempso amisimus , Aequo mendicus a●que ille opulentissimus Censetur censu ad Acherontem mortuus . Plaut . Trinum . 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lu●ian . Impares nas 〈…〉 r , pares mori●ur : aequat omn●● cinis . Sen. epist. 91. 〈…〉 rs exaequat ●m●ia . Idem ad Marc. c. 10. Quis discer●at species mortuorum ? redoperiterram , & diuites , si potes , depre 〈…〉 e. Ambr. de Nabuth . c. 1. Hinc illud antholog . lib. 3. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Sunt infirma ( infida ) quaedamrefugia ; ad quae cum quis fugerit , magis infirmatur , quam confirmatur . Aug. in Psal. 45. p Multi c●dentibus eis ad qu●s confugerant , & ipsi quae siti sunt , quos nemoquaereret , si non ad eos confugissint . Aug. ibid. Quid ego de Regum familiaribus dicam , quos quidem regia saepe incolumis , saepe ●u●ē lapsa prosternit . ●●eth . consol . l. 3. c. 5. q Esai . 30. 3. & 31. 1 , 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de amic . r Ad omnia patienda pares sumus : nemo alter● f●agilior est : nemo in crastinū sui certior . Sen. ep . 91. Vt caetorū hominū , ita principū illorum omniū , qui Dij sibi videntur , aeuum omne & br●ue & fragile est . P 〈…〉 n. Paneg. Psal. 82. 6 , 7. s Psal. 62. 8. & 84. 12 , 13. & 146. 5. Ier. 17. 7 , 8. t Esai . 26. 4. & 54. 10. u Quid est 〈◊〉 ? Vas fragile , quassum , ia●●atu , non tempestate magna , vt d●ssipetur , est opus : vbicunque arietauerit , soluitur . S●m . ad Mar● . 〈◊〉 . 11. x Salillum animae . Plau● . sup . y Anxiae , solicitaeque tutelae , precarij spiritus , & malè inhorentis , quem pauor repentinus , aut ex improuiso sonus auribus grauis ex-Vse 2. cutit . Sen. ibid. Cuius caduca possessio tam leu●afflatu c●cussadilabitur . Val. Max. l. 9. c. 12. z Esa● . 8. 12 , 13 , 14. & 51. 6 , 7 , 8 , 12 , 14. Matth. 10. 28. & 16. 25. a Iob 14. 14. b Gen. 27. 2. Eccles 9. 1● . c Sic quotidiè vinamus , quasi die illa iudi●andi simus . H●eron . in Matth. 23. Dies omnis pr● v●●im● habeatur . Martin . Du●iens . de morib . Respect 1. d Omnem creded●ē tibi diluxisse supremum . Horat. l. 1. ep . 4. Sic ordinandꝰ est dies omnis , tanquā cogat agmen , & cōsummet atque expleat vitam . Sen ep . 11. Qui omnes dies tanquam vltimum ordinat , nec optat crastinum , nec time● . Id 〈…〉 de breu . vit . c. 7. Sic diem omnem aspi 〈…〉 , tanquam esse vel vltimus possit . Paratus exire sum . Idem 〈◊〉 61. e Sirac . 5. 8. f D 〈…〉 . 4. 27. g Rom. 6. 2 , 11. h Hoc citra diem●mortis praesta : morian 〈…〉 r ante te vitia tu● . Sen. ep . 27. i Ier. 6. 29. 30. Vl 〈…〉 sne est criminum modus ? & non prius est vt de vitâ hamines quam de iniquitate d●scedāt ? Quis enim non cū suis iniquitatibus moritur ? & 〈◊〉 ipsis ad●odum a●que in ipsis sceteribꝰ 〈…〉 pelitur ? Sal. de prou . l. 5. c. 8. Non cessant vitia ciuiū vsque ad excidia ciuitatum . Pr●● est interire qu● co●r●gi : Prius ipsos , quam in ipsis vitia , non esse . ib. l. 6. c. 12. k Iohn 8. 22 , 24. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eurip. Alcest . Qu●s enimest tam adolesc●ns , cui fit exploratum se ad vesperū esse victurum ? Cic. de sen. Quis s●it an adijciant hodiern● tempora vitae Crastina Dijsuperi ? Horat. carm . 4. 7. Nemo tā Respect 2. diuos habuit fauentes , Crastinum vt possit sibi polliceri . Sen. Thyest. 3. Nihil dehodierna die promittitur , ni●il de hac ●or● . Sen. ad Mar● . c. 10. m Vn● die ante mortem agas poenitentiam . R. Eleazar . Drus. apopht● . l. 1. n Hodiè resipiscendum , ne forte cras moriamur . Ibid. o Quomodo enim de die in diem disferendo peccas , ●um extremum diem tuum nescids ? Aug. ep . 145. p Prou. 27. 1. Iam. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Anacrcon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Isth 8. — aetas quid ●rastinavoluat scire nefas homini . Stat Th●b . l. 3. Ney●is quid serus vesper vehat . Varro . Liu. l. 45. Gell. l. 1. 〈◊〉 . 22. q Prou. 6. 4 , 5. r 2 Tim. 2. 25 , 26. s Prou. 5. 22. & 29. 6. t Vt quotidiè pridiè caueat , ne faciat , quod se pigent postridiè . Plaut . Sti●h . 1. 2. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zaleuc . legum prooem . Nuper me amicicuiusdam langu●r admonuit , optimos esse nos , dum infirmi sumus . Quem enim infirmum auaritia aut libido solicitat ? non am●ribus seruit , non adpetit honores , opes negligit , nemini inuidet , neminem desp●cit ; a● ne sermoni●us quidem malignis aut attendit aut alitur . Innoxiam in posterum , si contingat euadere , vitam destin●t . Plin. Sec. l. 7. ep . 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tyr. Max. dissert . 41. a Dan. 5 6. b 2 Sam. 13. 26 , 29. c 1 King. 16. 9 , 10. d Ita Archias caetèr●qu● tyranui Thebanioppressi sunt , cum is vino plenus , literas coniurationis indices puluino subi●cisset . Plut. de Socrat. gen . & sympos . l. 1. c. 3. & in Pelopid . e Numb . 25. 8. f Ita periere Spousippus Philos●phus . Tertul. apolog . Rodaldus Long●bard . Rex . Paul. Diac. lib. 4. cap. 17. Ioan. 12. Pp. Luitprand . lib. 6. cap. 11. g Quosdam concubitus extinxit . Sen. epist. 66. Inter vsum Veneris absumptisunt . Corn. Gallus Praetorius , & T. Haterius Eques Rom. Plin. lib. 7. cap. 53. & Val. Max. lib. 9. cap. 12. Bellrandus Ferrerius Hispan . Pontan . de obed . lib. 1. cap. 10. Et Giachet . Salucianus vna cu●scortosu● . Fulg. lib 9. cap. 12. sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philetaer . in Venatr . Athen. lib. 13. * Num. 16. 32 , 35. h Dan. 434. i Accadion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sed & Erasi 〈…〉 us sari fato 〈…〉 . Ath●nd . 10. A●ginascil . vi 〈…〉 , vt F●stus , q ā 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm. Ch 〈…〉 . 4. ce●● . 8. adag . 2. L. Valla m●d●c 〈◊〉 , dumm ●sip ●●o●em haurit ; Ap. S 〈…〉 seius , c 〈…〉 hausisset . P 〈…〉 . 7. 〈◊〉 . 53. k Dum resp 〈…〉 s , quod aiunt , v●●sa ▪ Respect 3. musque nos , iam murtal 〈…〉 aderit . Sen. de ●ra . lib. 3. cap. 43. l Psal. 66. 18. m Gen. 19. 26. Ius . 17. 32. n Dr. Wilkinson Sermon . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Orest . Impura m●n●e , pura manu . Apul. ap●log . q Nulla res magis proderit , quam c●gitatio mort●litatis . S●n. de●ra . l. 3. c. 42. Nih●l ●què profuerit ad temperantiam 〈…〉 ●erum , quam srequens cog●tat●o breais au● , & huius inc●rti . Idem ep . 114. r Excisa sestine auolat . Psal. 90. 12. Anima a ●orpore segregata , vento si niles auolamus . Hieron . ep . de Psal 90. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . in Nigrin . Sed propera , nec te venturas differ in horas . Qu● non est ho●iè , cras minus ap●us erit . Ouid. remed . l. 1. t Gal. 6. 10. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tempus vt noris , iubet . Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iste tempestiuum tempus est . Auson . ex P 〈…〉 i sent . x Prou. 3. 28. Praeceptum de 〈…〉 icordiae operibus non differendis . Aug. de verb. Dom. 59. Cum potes henefa●●re , noli differre . Polyc●rpi nom , ep . ad Philip. Psal. 50 22. a Eccles. 9. 10. Quicquid agis , agas pr● virlbus 〈◊〉 〈◊〉 . des●● . b Eccles. 11. 2. c Eccles. 11. 4. Incipe : virendi rect● qui prorogat ho 〈…〉 , Rusticus expectat dum defluat anmis : at ille Labitur , & labetur in omne volubilis aeuum . Horat . l. 1. cp . 2. f Psal. 95. 7 , 8. Hebr. 3. 7 , 8 , 11. & 4. 7. g Psal. 81. 8 , 13. h 2 Cor. 6. 1 , 2. i 1 Tim 6. 19. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 6. 12. l Rom. 8. 38 , 39. m Quia in eo qui testatur , cius temporis quo testamentum facit , integritas mentis exigitur . Digest . l. 28. tit . 1. l. 2 Et Cod. Iust. l. 6. tit . 22. l. 9. Sancimus tale testamen●ū hominis , qui in ipso actu testandi aduersa vasetudine t 〈…〉 us est , pro nihilo esse . n Surdus & mutus testamentū fa●ere non potest : sed si qu●s post testamētum factum , valetudine aut quolibet alio casu talu esse ceperit , ratum nihilominus permanet testamentum Digest . 〈◊〉 , 28. ●●t . 1. l 6. Q●od ment● sana factum est , stat testamentum , etiam si furor mox sec●tus fu●rit . Cod. Iust. l. 6. tit . 22. l. 9. o M●rhus 〈◊〉 ●●abilis , qui 〈◊〉 officiat , mentem con●utiat . Se● . cp . 58. p Rom. 5. 1 , 2. q Esai , 54. 10. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respect 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zaleuc . leg . prooem . St●b . tom . 2. c. 42. Ita Se● ep 61. Hoc ●nimo tibi hanc epistolam scribe , tanquam cum maximè scribentem m●rs eu●●atura fit . s Dic tibi dormitur● ; Potes non expergis●i . Dic experrecto ; Potes non dormire amplius . D●c exeunti ; Petes non reuerti . Dic reuertenti ; Pates non exire . Se● . cp . 49. t Act. 20. 9. u 1 Cor. 10 31. * Ob●jt repente 〈◊〉 . Manlius Torquatus , cum in coena plac●ntam appeteret ; P. Quint us Scapula , cum apud Aqu lium Gallum coenare● ; D 〈…〉 s Sauf●ius cum domi s●ae pranderet P 〈…〉 n. lib. 7. cap. 53. Ier●m . 41. 1 , 2. x Nullis evidentibus causis ob●e●e , dū calceantur matutino , duo Caesares ; &c. omnes vsque ndeò sani atque tempestiui , vt de progr●d●endo cogitarent . Pl● . ibid. Particular 3. Quando . Time When. Branch 1. Exposition 1. y Cn. Bcbius , cum à puero hor●e quaesisset ; C. Serui●●us , cum in soro ad tabernam flaret in fratrem innixus ; Bcbi●s Iud●x dum vnd●monium differri iub●t , M. Terentius dum in soro tabellas s●rihi● ; C. Iulius Medicus , dum inungit , specillum per oculos ●rabens . Pliu. ibid. z Risu exanimatus est Philemon Co●ius . Val. Max. lib. 9. cap 12. Terpander ficu per lusum in esingesta . Trypho . antholog . lib. 1. cap. 37. Drus●us Claud●j Imp. sil●us pyro . Sueton. Claud. cap. 27. Mr. H. Mor●●s in the Tennis-court with the racket in his hand . a In bona canitie . Gen. 15. 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguitur Iob 15. 10. 1 Sam 12. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plus est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D. Ki 〈…〉 hi. Vide D●us . obs●r● l. 6. c. 13. Sencctus l●ssae aetatis , non f●actae nomen est . Sen. ep . 26. d Dis●●dens in grat●a . 〈◊〉 in Gen. 15. quo etiam abire vid●tur C●rysest . b●m . 37. & Philo , Sed & Hugo . Boni in●p ent 〈◊〉 〈◊〉 bonis o●eribus ; & implentur m●ritis operum suorum . e Multa , prouecta . Pet. Martyr . Long● , diuturna . O 〈◊〉 . Iun. Exposition 2. f Sicus dicimus , Bona pars homini● , ●magnap●●s Mart. Quinqua sci e●p●st 〈◊〉 Zeno , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. Sed & Demosthenes . Stob tom . 2. ● 4. g Placida , tranquilla . Par. Prospera ac 〈◊〉 . 〈◊〉 . Mus●ul . h Gen. 15. 15. i Integra . Oleast . commoda . Pisc , facili , bona valetudine . Mart. Branch ● . Exposition 1. Exposition 2. k Morlis , doloribꝰ , ●uris vacua . Par. Point . Generall 3. l Vide Obseru . 3 rat . 2. & Spec. 2. rat . 1. m Deut. 34 7. n I●sh . 14 11. Talis & Cyrus . Xenoph . P●d . l. 8. & Metellus . Cic. de sen. o Ol●ast . Par. &c. p Senex , satur . q Plenus plenitudine eius de quo Ioan. 1. 16. Procop. vide Hugon . sup . r Gen. 35. 29. 1 Chron. 23. 1. s Vt non appeteret vitae pr●rogationem . Oleast . ●●lu . M●rt . &c. a Psal. 90. 10. b 175. Vers. 7. c Enoch . Gen. 5. 24. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer . Odyss . 〈◊〉 . e Vide pl●n . h●st . n●t . lib. 7. c. 48. & L●cian . de M●●rob . f Et mortuus est . Gen. 5. 5 , 8 , 27 , &c. Reason 1. g Vitrei sumus . August . de verb. Dom. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qui simul ossndit ad fortunam frangitur . Pbaedr . fab . 72. vbicun pue a●ietaueri● , solu●tur . Sen. 〈◊〉 . ad Marc. cap. 11. i Hydria tandé ad font●m srangitur . Eccles. 12. 6. k Mors obique ●e exp 〈…〉 : 〈◊〉 , si sapis , eam vbique expectabis . August . nom . despir . & anim . c. 51. Bern. m●d●t . c 3. & O 〈…〉 . mor. c. 7. Se●ibus in i 〈…〉 is , ad descent bus in msidij● est . Bern. de 〈◊〉 . 14. l E 〈…〉 a quib●s hic 〈◊〉 administratur , a ●ua , terra , spiri 〈…〉 , omnia tam causae viuend● sunt qua● 〈◊〉 ●ortis . Sen. ep . 117. Non ●ibus nobis , non hamor , non vigilia , non somnus sine mensura quadam 〈◊〉 sunt . Idem quaest , nat . l. 6. 〈◊〉 . 2. O●or , sapor , humor , c●bus , & sine quibus viu●re non po●es● , sunt 〈…〉 mini morlifera . Idem ad Marc. c. 11. h Inter v●rios casus am 〈…〉 ꝰ . Aug●st . ibid. & 〈◊〉 . 28. Sub 〈◊〉 casibus quotid 〈◊〉 〈◊〉 ambulamus . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. d● bapt . n Potio●is stilla ma●e lapsa strangulat . Sen. quaest nat . l. 6 c. 2. o Passus inter me & m●rtem . 1 Sam. 20. 3. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anath 〈…〉 〈◊〉 morteremotus Quatuo● , &c. Iuuen 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●o Prus. orat . 74. E● prope tam letum quam prape cernu aquam . O●d . Pont. l. 2. Inter v 〈…〉 ae mortisquevias N 〈…〉 gracililim●●e ducto . Sen. Med 2. q ●●ras si in n●uigat●one tantum existimas minimum esse quo mortevita diducit●r . In ●mni loco aeque tenue interuallum est . Non v●●que se mors tam prope ost●ndit , nbique tam prope est . S●nec . epist. 50. A morte semp●r ●atundem absumus . Quod enim tempus morti exemp 〈…〉 est ? a quo prope non est , parata omnibus locis , omnibus mom●ntis ? Id●m epist. 30. r Quem saepe casus transit , aliquado inuenit . P. Syr. Circuit fatum ; & si quem diu praeterijt , rep●rit . Sen●c . quaest . nat . l. 6. c. 1. Mors propter incertos casus quotidiè imminet ; propter breuitatem vitae nunquam pot●st longè abesse . ●●c . Tuscul. l. 1. Nemo p●riculo proximus , iutus diu . Cyp. nom . de singul . cler . s Stygias vltrò quaerimus vndas . Senec. Herc. fur . 1. Plures dentibus suis , quam alient ensibus perierunt . Vide Iun. P●ov . 23. 2. t Pauci ad Senectutem p●rue●sunt . Cic. de sen. Quota pars moritur tempore fati ? Senec. Her● . O●t . 2. 2. u Implet dies suos . Esni . 65. 20. x Multas natura mortis vias aperuit : multis itineribus fata decurrunt . Uno modo nascimur : multis morimur . Cestius . Senec. controu . 16. Vnum natura nobis introitum ad vitam dedit , exitus mul●os . Senec. epist. 70. Mille modis leti miseros mors vn● fa●igat . Sil. Theb. lib. 9. a Casus nostros . nobiscum in hac carne por●amus . Aug. hem . 28. Innumerabilia pericula in ipso sunt . sinu . Sen. quaest , uat . l. 6. c. 2. Reason 2. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Metrodor . Stob. 〈◊〉 . 16. c Vitrei sum● . Aug. sup . d Si vitrei essemus , casus 〈◊〉 timere 〈…〉 s. Fragiliores sumus quam si vitrei essemus . Idemibid . e Quid fragilius vase vitre● ? & tamen seruatur & durat per secula ; & inuenis calices ab auis & proauis reliotos , in quibus bibunt nepot●s & pronepotes . Etsi enim casus vitreo vafi timentur , se●ectus ei & feb●is non timotur . Ibid. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demost. Clem Strom. l. 6. Ipse situ & otio in tabem iturus est . Sen. ad Marc. c. 11. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apollodor . Donat. ad illud Ter. Phorm . 4. 1. Senectus ipsa morbus est . h Senectus insanabilis morbus est . Sen. ep . 10● . Senectus m●rbus mgens . Nullis arcerive potest , pellive medelis . Erasm. desen . i Ista vita morbus est . l Morieris , non quia aegrotas , sed quia viuis . Sen. ep . 78. m Medici , cum aegrotos inuisunt , phthisicus est , inquiunt , aut bydrop●cus , moriatur necesse est : deinde moritur tamen . Aug. ibid. k Morbus hic necesse est vt ad m●rtem perducat . Aug. de temp . 74. n Mu 〈…〉 morte● m●●bus d 〈…〉 lit . S●● . ib : l. o Psal 89. 48. p Vt Psal. 49. 〈◊〉 . q Totus ist us vitae 〈…〉 rsus n●●●l aliud quam ad mortem de ●ursus est . Aug. Ciuit. l. 13 c 10. ●ola vita ad mor●●m iter est . Sen. ad Polyb . c. 30. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de EI Delph . Agunt opus suum sata : nobis sensum nostrae necis auferunt . Quoque facilius obrepat mors , subipso vi●ae nomine lat●t . Infantiam ins● pueritia conuertit , pu●ritia 〈…〉 pub●rtas , 〈…〉 ntututem senectus abstulit . S●n. M 〈…〉 c. c. 10. s Quotid è morimur : qu●t commutamur . Hieron . Nepot . Quot . mor. quotidit d●mi●ur a 〈…〉 qua pars vitae . Seu. ep . 24. t Ad mortem dies e●tre●us p●ruenit , a●ced●t omnis , ●arpit nos ii , non corripit . Non repen●● nos in mortem incid 〈…〉 , sed minutatim procedi●us minutatim subducimur . Sen. ep . 24. & 30. & 120. u Nasce●tes mo 〈…〉 w ; finisque borigine peudet . Manil. l. 4 exquo primu● lucem vidit , 〈…〉 r mortis ingressus est . Sen. M●rc . cap. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Plut. de EI. x Momentis singulis moximur . August . nom . ●●dit . cap. 24. Qu●d 〈…〉 aliud singulis momentis agitur , donec ea cons 〈…〉 mata mors quae agebatur impleatur , &c. August . Ci●it . lib. 13. cap. 10. y I 〈…〉 ipsa , si bene comsutes , damna sunt . Et illi ipsi qui addebantur adol●s●entiae anni , vitae detrahcbantur . Sen. Marc. cap. 20. Cum cressunt puers , quasi accedunt illis dies , cum reuerá decedant . Quicquid enim vixit , de summa minuit . Qua●do prodi . citur 〈◊〉 non aug●tur , nec addendo crescit , quia veniendo recedit . August . de verb. Dom. 1. & 17. ●o● . 1. 〈◊〉 de temp . 113. Ipsa suis augmentis vita ad detrimenta impellitur ; & inde deficit , vnde proficere creditur . Greg. Mor. l. 13. c. 27. Illa eadem vitam quae inchoat , bora ●apit . Camil. epitaph . Et 〈…〉 psit bora vitam prima quae dedit . Sen. Her● . fur . 3. 3. z Quemadmodum Clepsydram non extremum stillicidium exbaur . 〈◊〉 , sed quicquid ante destuxit : sic vllima h●ra , qua esse des 〈…〉 nus , non sola mortem facit , sed sola confummat . Sen. ep . 2● . Vse 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr . ad Demon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Epicur . b Eccles 3. 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Archin . Clem. Strom. l. 6. Omnes ●odem cogimur : omni●m Versatur vrná serius ●cyus Sors exitura , &c. Horat. carm . 2. 3. Vse 2. d 2 Sam. 14. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antholog . Debemur m●rti nos nostraque : Horat . art . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E●rip . Alcest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. e Morte nihil ●ertius . Be●n . epist. 10. & medit . c 3. f Hebr. 9. 27. g Incerta omnia : sola mors certa est . August . in Psalm . 38. & de verb. Dom. 21. h Quid diu est , vbi finis est ? Aug. d● verb. Dem 42. Quicquid finitur parum est . Greg. Moral . lib. 7. c. 20. Nulla longa mora est eius , quod aliquando e 〈…〉 ict . T 〈…〉 tull . Mihi ne 〈…〉 turnuni quidem qu●cquam videtur , in quo est aliquid extremum . Cic. de s●n . & Aug. ciui● . l. 12. c. 11. i Si nongentos vitae excede● 〈◊〉 annos , vt ante dil●●ium viu●b●t●r , & Math● sal●m nobis tempora donarentur , tamen nihil esset praeterita longitudo , quae esse desisset . Et 〈…〉 inter eu● qui de●em vixit annos & eum qui mille , post quamid●m vitae sinis aduenerit , &c. tra●sactum omne tantundem est . Hier. in Nepot . k Psal. 90. 4. l Quarta pars nectis . m 1 Tim. 6. 7. Iob. 1. 21. E●cl●s . 5. 14. Nihil intulis●i , ni●il hinc auferes . Aug. de verb. Dom. 5. & 41. E 〈…〉 red●untem natura , sicut intrantem . Non licet plus inferre quam intuleris . Sen. ep . 102. n Psal. 49. 17. Cedes co●mptis salt●bus , & do 〈…〉 , Villique ; & extructin al●um D 〈…〉 poti 〈…〉 . Linquenda ●●llus , & d●mus , & placeus vxor : ●eq harum , qu 〈…〉 s , a borum te pr●ter 〈◊〉 cup ●ss●s vlla breuem d 〈…〉 seq 〈…〉 tur . Horat. car . 23 & 14 o P●ou . 23. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch●yso● . 〈◊〉 . 5. ser. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 19. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . anthol . lib. 1. c. p. 13. Finem sunt habitura , aut tuum , aut suum . Bern. de bon . deser . Et Sen. quaest . nat . l. 3. Aut p●ssi●ent●m des●ru●● , aut à possidente d●seruntur . Al●uin . in Eccles . praef . q Ps●l . 62. 10. Sap●●ns d●uitias non in animum , sed in domum recipiet . Sen. de b●at . c. 21. r Coloss. 3 2. s Omniaista nobis acceda●t , non adhaereant ; vt si abducantur , sine vlla nostra ●acerationed d●s●edant . Sen ep . 74. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hom . 7. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antipho . S●●b . c. 10. Quibu● 〈◊〉 p 〈…〉 sua obhaesit , sine sensu au●lli non potest . Sen. de tranq . cap. 8. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aesop. fab . Quis vitam non vult ? Aug. hom . 4. b 1 Tim. 6. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aeterna vita , veravita . Aug. de pec . mer. l. 1. c. 11. vera vita quae animam de morte eruit . Idem ep . 121. c. 2. Uita si diligitur , ibi acquiratur , 〈◊〉 nulla morte f 〈…〉 r. Idem ep . 45. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Eurip . Hanc esse morsem quā 〈…〉 s vita● du●imus , vitam il-Vse 3. lam quam pro morte nos f●rmidamus . Lactant. instit . l. 3. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip . Ista v●●que quae tantum amatur vita , quamlibet iucūda asque prodicta sit , nec vita d●cēda est . Aug. ep . 121. Vita falsa est . Idem de verb. Dom. 5. hom . 13. et de temp 212. d Quod de arc●● Herac●●t . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . ad I●ad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad Apollen . e Mors est potius d●cenda quam 〈…〉 a , vel mortis quaedam pro●xitas . Gr●g . in Euang. 36. Hae● vita qu● v 〈…〉 ꝰ , magis mors est , &c. Bern. in Psal. 90. ser. 17. f Luk. 12. 15 , 22. g De Acragan●●●is Empedo●●●s ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lac●t . l. 8. De Rhodijs Stratonicus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de auar . Ideque ferè de Megarensibꝰ Diogenes . Tertul apolog . h Esai . 5. 8. i Jer. 22. 14 , 15. k Eccles . 4. 8. l Psal. 49. 11. m Luk. 12. 15. n Psal. 49 7 , 8 , 9. o Prou. 11. 4. Ezck 7. 19. p Eccles. 5. 17. q Eccles. 4. 8. r Psal. 39. 6. s Psal. 49. 17. Eccles. 5. 15. t Ier. 17. 11. Luk. 12. 20. u L 〈…〉 s. 5. 16. & 6. 2 , 4. x Psal. 39. 6. Eccl. 6. 2. y Eccl. 2. 18 , 19. a S●ultum est timere , quod vitari non potest . P. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . 1. Epict. l. 1. c. 27. Vse 4. b Differri potest , auserri non potest . Aug. de diuers . 36. Mortem differunt ista , non au●●runt . Idem de verb. Apost . ●8 . c Sed etsi tardius quis moritur , nunquid ideò non moritur ? Idē de temp . 74. d Quid autem ad rem pertinet , quadiu vites , quod euitare non possis ? Sen. epist. 93. e Noli timere , quod velis , ●olis , e 〈…〉 : id time , quod , si nelueris , non erit . Aug. de diuers . 36. f De hoc verè dici potest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . Ethic. l. 3. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ep 〈…〉 . La●rt . Timor●m maximus leti metus . Lucan . ●b . 1. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. tom . 6. serm . 43. h Persona 〈◊〉 deformis 〈◊〉 ●um facit . Sen. de constant . sap . cap 4. Laruam timent , lucernam non timent . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . Epict. d 〈…〉 t. l. b. 1. cap. 5. i Esse aliquos manes , &c. Nec pueri credunt , nisi qui nondum ●relauantur . Iu●enal . Sat. 2. Nemo tam p●e● e 〈…〉 , vt ista ●●meat . Sen. epist. 24. Point . Speciall 1. k Gen. 15. 15. l 1 Sam. 2. 32. m Exod. 20. 12. Ephes . 62. Deut. 4. 1 , 40. & 6 2. n Esai . 65. 20. o Potest & verti , ex eis , vt ad vtrūque tam infantulū quam senem , r●●eratur illud , Qui n● impleat dies suos , quod & Piscatori placet ; ●iue , cuius dies Deus non impleat , vt Iun. p Viuendi sinis est optimus , cum integra mente caeter . sque sensibus op 〈…〉 . 〈…〉 sa suum eadem , 〈◊〉 coagmentau●● , 〈…〉 tura d●ssoluit . 〈◊〉 de sen. q Vise ●is Hieron . in Esai . 65. Greg. Mor. l. 1● . c. 24. Hug. Card. & Piscat . in Esai . &c. Hinc emanauit Prouerbium , Puer centum annorum . Quod mirum est Drusium non aduert●sse a● hoc loco , sed perpera● accept● , mutuatum . r Iob 15. 32 , 33. s Die non s●o , i. quem per naturam attinger● pote●at . Ita Firm. l. 8. c. 19. ●rit longaeuus , in senecta soelix , & qui sua ●or●e moriatur . Et de C●s●r●s percussoribus Sueton . Nemo sua mor. Reason 1. ●●d functus est . Et Sen. ●p . 69. Alioqui certū est quod ibid. Sen. Nemo nisi suo d●e moritur . t Psal. 55. 23. u In medio dierum suorum tolletur , vt Psal. ●02 . 24. a Leuit. 19. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phocylid . b Hebr. 13. 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato leg . l 9. Apud antiquissimos Romanorum , neque generi , neque pecuniae praestan●●or honos trib●● quam aetati solitus : maioresque natu à minoribus colebantur ad deum prope & parentum vicem ; atque in omni loco , inque omni spec●● honoris potiores prioresque habiti . Gell. l 2. c. 15. Senect 〈…〉 〈…〉 uentus ita cumulatum & circumspectum honorem reddebat , tanquam maiores nat● adolescentium communes ●atres essent . Val. Max. l. 2. c. 1. Magna ●uit quondam capitis reuerentia cani . Quid fast . l. 5. Credehant tunc grandenesas , & morte pian●um , Si v●tul● Iuuenis non assurrexerat . Iuuen. sat . 13. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Clem. Paedag. l. 3 〈◊〉 . 3. e Dan. 7. 13. f Prou. 20. 29. g Prou. 16. 31. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sen. polit . i Psal. 128. 1. k Psal. 128. 6. l Iob 42. 16. Reason 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Alcest . m In ●tatis flore morientur . 〈◊〉 Sam. 2. 23. Hinc illa qu●Reason 4. rela , Immaturu●●bij● . Senec. ad Marc. c. 20. Dol●● illū immatura morte indignissimè raptum Pl●● . l. 6. ep . 6. n Nullum non acerbum funus est , quod parens sequitur . Sen. ibid. c. 17. Quod decuit natū patri praestar● sepulto ; Hoc contra nato praestitit ipse paren● . Epitaph . Olim parentū defunctorum liberi laudes dicebant . En rerum in nobis ordo mutatus est ; & in calamitatem nostrā perdidit sua iura natura . Quod exhibere senibus i●uenis debuit , hoc iuueni exhibemu● senes . Hieron . ad Nepot . o Act. 5. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Elegantissimum oxymorum . Casaub . S● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phil. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. ep . 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem ep . 11. Est & confusionis gloria , & confusio gloriosa . Ambr. in Psal. 43 Hac tempestate ( D●o●l●tiano ●●uiente ) certat 〈◊〉 in glo 〈…〉 sa certamina ruebatur , multoque auidius martyria gloriosis mortibus quaerebantur , quam ●unc Epis●opatus ●●auis ambi●ionibus appetuntur . Seuer . hist. l. 2. Rom. 5. 5. Intribulationibus glorian●●r , contum 〈…〉 gloriam reputantes , opprobrium gaudium , d●spectionem exaltationem . Bern. de temp . 71. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. p●d . l 3. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. P 〈…〉 . O● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I 〈…〉 Beller . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph. O●dip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P 〈…〉 . paedag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de sen. polit . Non omnia grandi●r aetas Quae fugiam●● habe● : seris venit vsus abannis . Quid. Met. l. 6. Quisquis adsapientiam peruenit , annis peruenit . Sen. ep . 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Hippolyt . q Iob 32. 4 , 6 , 7. Philē . 9. Apex se●ectutis est aut ●ritas . Cic. de sea . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut desen . Senatus ergo à senib 〈…〉 Hin 〈…〉 A 〈…〉 stus , Aud●te iuuenes sen●m , quem audiuere iu●en●m s●nes . Ibid. Point . Sp●ciall 2. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sclcrias S●ob . cap. 101. Scolio● hoc citat & Pl●●o in Gorg. & A 〈…〉 ot . Rhet. l. 2. c. 22 Sed & Plat. leg . l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E● ibid. l. 2. idem ferè babet . Quin & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliacamcitat Aristot. Ethi● . Nicom . l 〈◊〉 . c. 8. & Eadem l. 1. c. 1. quá 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur . Senar . Grae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. mens sana in corpore sano . Iuuen. sat . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Plato Gorg. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Plut. de sanit . & de tranq . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ifidor . Pel : l : 3. ep . 192. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ariphron . Athen. lib vlt. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hera 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes , hom . 〈◊〉 . Quid boni hav●at sanitas , languor ostendit . Hier. n. consol . Pa 〈…〉 . u Eccles. 12. 1. ●8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Reason 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bion. I●ert . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. O●nom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Glauc . Objicit innumeris c●rp●s lacerabile morbis . Auson . idyl . 15. circumsilit agmi 〈…〉 sacto Morborum omne genus . Iuuen. sat . 10. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Onus Aetna grauius . Cic. de sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Eurip. Bacch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Pherecrat . y Plena ●st voluptatis senectus , fi illa scias vti . Sen. ep . 12. His mihi rebus le●is est s●nectus ; nec solum non mol●sta , sed etiam iucunda . Cato . Q●●d est enim iu●undius senectute stipata stud 〈…〉 t is ? ●ic . de sen. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Peleo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plu● . de sen. pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Ione . Non sentio in animo 〈…〉 is iniuriani , cum sentiam in corpore . Vigetanimus : illius flos senectus . Sen. ep . 26. — nec tarda senectus Debilitat vires animi , mentis●ue vigorem . Virg. Aen. lib. 9. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plu● . de sen. pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Melamp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . B●o● . La●r . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . Thyest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiphan . Philoct . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip . A●tiop . Polyb. lib. 1. Plut. de sen. Pol. Galen . de art . Stob. 〈◊〉 . 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oppian . pisc . l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Agatho . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gabr. Fab. Hinc Agamemnon decem Nestores potius quam Aiaces optat . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cic. de sen. Plut. de sen. pol. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoph . vesp . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pl●t . ibid. Non proprium senectutis est vit●um , sed commune valetudinis . Cic. de●en . d Iob 7. 15 , 20. Nunc quia longa mihi grauis est & inutilis aetas , viuere cum nequeam , sit mihi posse mori . Maxim. eleg , 1. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Tum equidem in senecta hoc depuso miserrimum , Sentire ea aetate esse odi●sum alteri . Caecil . Vsque adeo grauis vx●ri , natisque , sibique , Vt captatori moueat fastidia Cosso . Iuuen. 10. g Quosdam subit eadem videndi saciendique sati●tas , & vitae non odium , sed fastidium . Sen. ep . 24. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Eurip. Menalip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph. S●yr . h Habet enim natura , vt aliarum omnium rerum , sic viuendi modū . Cic. de sen. i Vixi quantum satis er at : mortem plenus expecto . Sen. epist. 62. k Gen. 35. 29. l Iob 42. 17. m 2 Chron. 24. 15. n 1 Chron. 23. 1. o 1 Chron. 29. 28. Reason 1. p Omnino rerū omnium satietas vitae facit satietatem . Vitae autem satietas tempus maturum mortis assert . Cic. de sen. q Luke 2. 26. r Luke 2. 29 , 30. s Gen. 37. 33 , 35. & 42 36 , 38. t Gen. 46. 30. u Gen. 48. 11. a Sunt pueritiae certa stud●a ; sunt & ineuntis adol●scentiae ; sunt & cōstantis aetatis ; sunt & extremae sene-Reason 2. ctutis : istaergò 〈…〉 occidunt , fit vitae sa 〈…〉 , 〈◊〉 . desen . b Non acerbum iam iudicant viuere , sed supersluum . Senec. epist. 24. c Act 13. 36. d Philip. 1. 24 , 25. Ita Martinus decumbens ; Domine , si adhuc populo tuo sum necessarius , nō recuso laborem , &c. Seuer . epist. 3. & B●rn . ser. de Mart. e Act. 20. 24. Vse 1. f Psal. 91. 16. g Psal. 103. 5. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. desen . polit . & de vit . Epicur . Senectus non modò languida & iners non sit , verum etiam sit operosa , & semper pro eis , qua● habet viribus , agens aliquid & moliens . Cic. d● sen. i Cognatasunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . Il 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E●ymolo● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythag. l. acrt . Vse 2. k Prou. 16. 31 Venerabilis senectus ; verum virtutum , non anno●ū numero computata . Guil. de Theodor. de amor . Dei. c 9. Alioqui nihil turpius quam grandis natu senex , qui nih . l habit , quo se prob●t diu vixisse p●aeter aetatē . Sen. de t●āq . c. 3. Non enim cani rugae que , sed honeste acta aeta● , autoritatē afferunt . Ci● . d●sen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo antholog . l 1. c. 16. l Es●i . 65. 2● . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bion. Stob. c 1. Rarus qui exacto con en●us tempore vitae , Cedat , vti con 〈…〉 a satur . Hor. sat 1. Cur non vt plenus vitae c●nuiuareced s Lucret. l. 3. n Prou 30. 13 , 14. Hab. 2 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Solon . Arist. polit . l. 1. c. 5. Plut. de auar . Basil. hom . 24 Stob. c. 10. Nemo est , cui foelicita● sua , etiamsi cursu veniat , satisfaciat . Seu. ep . 115. Non potest cupjditatibus , etiamsi expleatur diui 〈…〉 . Ambr. de bon . mort . c. 1. Auarus an mus nullo satiatur lu●ro . P. Sjr. Seu. ep . 49. Fortuna multis dat nimis , nulli satis . Martial . l. 12. ep . 10. o Deinde animi ingrati naturam p s●ere semper , Atque explere bonis rebus , satiareque numquam ; Qued faciunt nobis annorum temp●ra , circum Cum redeunt , foetusque serunt , variosque lepores , Nec tamen explemar vita● sruct . bus ●nquam . Lucret. l. 3. p Hae res vitae me , soror , saturant : Hae m●hidiuidiae & s 〈…〉 osunt . Plaut . Stich. 1. 1. q Taedio vitae ad ●ortem curritur . Epicur . Sen. ep . 24. mo●bi . Plin. Sec. l. 3. ep . 3. Liboris . Cu●t . l 5. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Muson . Stob. c. 1. Ill 〈…〉 lauda & imitare , quem non piget inor● cum iuuat v●uere Sen. ep . 54. cum v●uere aceroum nō si● . Idem ep 24. s 1 Chron. 29. 28. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarc . d● tranquil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de clar . foem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epi●tet . S●●b . c. 120. Inter mortis metum & vitae tormenta miseri fluctuant : & viuere no●unt , & mori nes●iunt . Sen. ep . 4. Pati non vultis , exire timetis : quid faciam vobis ? Cypr. de mortal . u De ●●redico Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tard . vind . Quid buius viuere est ? d●u mori . Sen , ep . 101. Mortis habet vices , Lentè cum trahitur vita dolentibus . Sen. Herc. O●t . 1. 2. x Morsque minus p 〈…〉 nae quam mor● mortis habet . Onid . ep . 10. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Odys . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Aulid . Debilem facito manu , Deb. lempede , coxa : Tuber adstrue gibberum ; Lubricos quate dentes . Vita dum superest , bene est , Me●aenas . Quod miserrimum erat , si incidisset , optatur , & tanquam vitapetitur , supplicij mora . Inuenitur qui malit inter supplicia tabescere , & perir● 〈…〉 mbratim ; & t●ties per stillicidia ●mittere animam , quam semel exhalare ? Inuenitur , qui velit trahere 〈◊〉 ●o● tormenta tracturam ? Est tanti habere animam , ut agam ? Sen. epist. 101. * Id agendum est , vt satis vixerimus . Sen. epist. 23. Vt satis vixerimus , nec anni , nec d●es facient , sed animus . Idem epist. 62. z Fastidio illis esse cepit vita . Sen. de tranq . 〈◊〉 . 2. Est etia● vitae ipsius nausea quaedam . Idē ep . 24. Et de Abr. in hunc locum Paraeus , Pertaesus vitae aerumnosae . Quod minus buc quadr●t . Particular 4. Quo. Place , Whither . a Cap. 15. 15. b 1 King. 2. 10. & 11 43. & 14. 30. & 15. 8 , 24. c Gen. 15. 15. d Gen. 35. 29. & 49. 33. Num. 20. 24 , 26. & 27. 13. & 31. 2. Deut. 32. 50. e Act. 13. 36. Point . Generall 4. f Statum mortuorum in genere . Vnde dieu●t Hebr. Qui moritur , ambulat per viam , per quam ambularunt patres cius . Oleast . g Gen. 3. 19. Eccl. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicha●m . Ced●● enim re●rò , de terra quod fuit an●e , In terras : & quod missum est ex aethor●s oris , Id r 〈…〉 sum coeli rellatum templa rec●ptant . Lu●ret . l. 2. h Sic hominū terra , vt ●oelum De● ; quae nos nas●entes excipit , natos abt , semelque , editos sust●net s●mper , nou●ssime ●o●plexa gremto j● a reliqua natura abdicates , tū maxime , vt mater , operiens . Plin. l. 2. c. 63. T●rra quae dedit , ipsa capit , n●que d●spendi facit hilum . Haec enim gentes omnes pepe●●t , & r●sum●t denuo . Ennius Epithar . Varro deling . Lat. l. 4. capit omnia tellus Quae g●nuit . 〈…〉 can . l. 7. Reason I. i Act. 13. 36. k Paraeus . l Gen. 25. 9 , 6. m Psal. 105. 11. n See the worthie Primate of Armaugh Answer to Iesuites Challenge , pag. 291 &c. o Omnibus natura s●pulturam dedit . Nausragos idem fluctus , qu● expul●● , s●peht : sussixorum corpora 〈…〉 bus in sepulturam suam d●stuunt : e●s , qui v 〈…〉 vr●n●ur , poena sunerat . Sen. controu . 4. l. 8. sepelit natura relictos , Me 〈…〉 apud Sen. epist. 92. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 30. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad Av●an . Omniparens , eadem re●um commune sepulcrum . Lucret. l. 5. Sic Ca 〈…〉 . ad Madl . Tro 〈…〉 as , commune sepul rum Asiae Europaeque . r Gen●s . 37. 37. V●se Drus. obs●ru . lib. 4. cap. 23. In luctu permanebo donec me terra suscipiat , vt filium meum sepulcrum 〈◊〉 sus 〈…〉 . Al●um . S●pul●ra enim in Scripturae locu mul●is intelliguntur , non ea solum quae ad d 〈…〉 nem humanorum corporum videntur esse constructa , vel in saxis excisa , aut in terra d●s●ssa ; sed om●●s lo●us in quo●umque vel integrum 〈…〉 pus humanum , vel ex par●e aliqua iacet , etia●●si 〈◊〉 d●t vt vnum corpus per loca ●●lta a●sp rsum sit . Origen . in Esai . lib. 8. Euseb. apolog . 〈◊〉 Plin. lib. 7. cap. 54. Sepultus d●citur qu●quo modo conditus ; humatus , humo con 〈…〉 . s Gen. 50. 13. t And● . Caes. in Apo 〈…〉 16 à cambus de●oratos , conum vent●es viua stpul-Reason 2. Generall . cra sortitos . Qued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogenes di 〈…〉 it . Stob. c. 123. A 〈…〉 t cadauer alites , alit fera●vivum sepulcrum mortuo sic obtigit . Et A●us Atreo ; Natis sepuicrum est ●pse pa●es . Cic. offic . l. 1. u Eccles 3. 10. a De commun● generis humani ( quoad vitam futuram ) societate . Calu 〈…〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de superst●● . Speciall . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . An bo 〈…〉 . lib. 3. cap. 6. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anár . in Apoc. c. 63. Dicunt animas corpore liberatas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petere . i. licum qui non videtur . Ambr. de bon . mort . c. 10. Vide Platon . in Phaedone . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qued Christian● seculum futurum , Iudaei s●c●uum animarum d●cunt . Brought . in Symbol . & S●●indler . lexic. Pentaglot . f Augelum tuiis simulans se Satanas , non Samuel . Aug. ad Simplic . l. 2 q. 3. & de wirab . l. 2. 6. 11. g I Sam. 28. 19. S●v definit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Nyss. in Macrin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl . in Luc. 16. h Ex Hebraeorum sententia Pet. Mar. tyr , & Paraeus . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 12. 23. Q 〈…〉 m 〈◊〉 Doctores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . Che●adam . alphab . mystic . c. 1. k Iosh. 24 2. l Ruth . 1. 16. m Eorum filij dieimur , quorum fidem & mores ●mitamur . Orig 〈…〉 Ezik. hom . 4. & 6. Omnes hi matorcs tui sunt , si te illis dignum ges . seris . Sen. epist. 44. n Mat. 3. 6. Rom. 4. 16 , 18. Gal. 3. 29. a Ambulat per viam , per quam ambulauerunt pa●res c●us . Hebr. ex Psal. 49. 19. O 〈…〉 st . sup . Vse 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iosh. 23. 14. 1 King 2. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiphan . St●b . cap. 124. d Consecuturi prae misimus . Senec. ad Marc. c. 19 Eô cito peruenturi , qu● illi peruenerint . Idem ep . 63. 2 Sam. 11. 23. * Gen. 45. 58. & 46. 3 , 4. e Mutamus amicos , non r●linqu●m● . Hieron . in Nepot . f Praestolatur n●s Ecclesia primitiuorum : de siderant no● sancti ; expectant nos iusti . Desideremus ergò de siderantes nos : pr●p●remu● ad praestolātes nos : expectantes nos votis prae 〈…〉 upemus . Bern. de temp . 98. Vse 2. g Equidem efferor studio patres vestros , quos colu● & dilex● , vid ndi . Neque verò eos solum conu●nire aueo , quos ipse cognoui , sed illos etiam de quibus audiut & legi . Cie . de . sen. h Psal. 119. 63. i Rom. 4. 12. k Luke . 16. 22. l Matth. 8. 11. m Hebr. 13. 7. n N●m 23. 10. o Imp●s & foelix si● simul esse cu 〈…〉 t , V 〈…〉 , ius esse , velit tamen ess● bea●us : Quod nitura negat , 〈◊〉 ratio patitur . De Maeria . apud Iul. Capitol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isidor . Pel. l. 〈◊〉 . epist. 168. Bonum quaeris ; malum facis ; in contrarium curris : quando pernenis ? Aug. nom . de Stoic . & Epic. c. 3. p Hebr. 13. 17. q Philip. 2. 17 , 20. Notes for div A01523-e36900 * Craesus apud Herodot . lib. 1. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 
A01538	----	Ieroboams sonnes decease a funerall sermon on part of 1 Kings 14. 17. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1627 Approx. 128 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A01538 STC 11663 ESTC S102970 99838729 99838729 3117 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01538) Transcribed from: (Early English Books Online ; image set 3117) Images scanned from microfilm: (Early English books, 1475-1640 ; 1066:03) Ieroboams sonnes decease a funerall sermon on part of 1 Kings 14. 17. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [4], 44 p. Printed by Iohn Hauiland, London : 1627. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Funeral sermons. 2005-10 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-07 Elspeth Healey Sampled and proofread 2006-07 Elspeth Healey Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Ieroboams SONNES DECEASE : A FVNERALL SERMON ON PART OF 1 KINGS 14.17 . BY Thomas Gataker B. of D. and Pastor of Rotherhith . LONDON , Printed by IOHN HAVILAND . 1627. TO MY LOVING FRIENDS AND COSENS , Mr. NICOLAS CRISPE , And Mris. ANNE CRISPE his Wife . GOod Cosens , I know not well , what should moue , either others to be so importunate with you , or you with me , for the making of this , preached at the late buriall of your little one , more publike . Somewhat ( it seemeth ) you heard therein handled , that you either had not at all before heard ; or not deliuered ( which is more likely ) in that manner as then it was . And if it may bring any further light than hath formerly beene giuen , to the clearing either of that point so eargerly opposed by the Pelagians , of sinne , and the guilt thereof in Infants ; or of that other doubt rather so much debated by many , concerning the iustice and equity of Gods proceedings in the punishing of Parents in posterity ; and may either in that regard , or any other way , be vsefull , either to your selues , or others , it is enough . Let it , howsoeuer , remaine as a pledge of my continued loue and affection to that Family , which since my first acquaintance with , and alliance to , I haue found so much comfort in , and receiued so much kindnesse from ; and vpon which desiring God to continue , and multiply his graces and mercies , I take leaue , and rest Yours euer in the Lord Iesus , Thomas Gataker . Ieroboams SONNES DECEASE . 1 KING . 14.17 . The Childe died . IT was foretold by Gods Prophet of this Childe , that it should die . And the Prophet ( you see ) proued a true Prophet : For ( saith my Text ) the Childe died . Now howsoeuer a Childes death may seeme a matter of no great moment ; yet the Death of Children , and more especially the Death of this Childe , being duely considered , may well afford much matter of good vse . The Childe was Ieroboams , a good Sonne of a bad Father , for his Parents sinne by God smitten , before with sicknesse , and now with Death . The storie briefly is this . Ieroboam , King of the a Ten Tribes rent from Salomons house , had out of b a wicked worldly policie , put downe Gods true worship within his Territorie , and set vp Idolatrie in the roome of it . For this the wrath of God being incensed against him , the Lord smote with sicknesse e a childe he had , which ( it seemeth ) was right deere vnto him . Hereupon f the Queene his mother , out of a motherly affection to her childe , desirous to know what was like to become of it , g with the aduice of her husband also , repaireth to one Ahias a Prophet of God , h who had sometime foretold her husband , being then but Salomons seruant , that he should succeed his Soueraigne in part of his Soueraigntie . But because she thought shee should be no welcome guest to him , i she disguised her selfe that she might not be knowne . Howbeit the Prophet vnderstanding from God who shee was , told her , he had k heauie tidings from God for her : That her husbands house should be vtterly destroyed ; l God would sweepe it away , as a man sweepeth away doung , till none of it be left . m Those of his stocke that died in the Citie , should bee eaten with dogs , and those that died in the field , should bee deuoured by the fowles . n This alone of all the rest should die in his bed , be laid in his graue , and mourning made for him , because some good things were found in him , he had a good heart to God , as a childe might haue . And as the Prophet foretold her , so accordingly it fell out : For no sooner was the Queene his mother returned , but o euen as shee set foot vpon the threshold of the Kings house , The childe died . Now from this childes death thus considered , diuers points of Instruction readily offer themselues vnto vs , Some generall , Some speciall : : I will pitch vpon two of either . The two Generall points shall be ; Points Generall 2 the former , that euen Children are tainted with sinne ; Points Generall 1 the latter , that Death is euer at our doores . Point Generall 2 For the former , that euen Children are tainted with Sinne , We hence deduce it , in that Point Generall 1 they are subiect to death . For p Death is the wages of sinne . And , q r For sinne it is that the body dies . And , ſ Death came in by sinne . And , t Because all haue sinned , therefore all die . u Sinne and Death , are as Needle and Threed ; the one entring before , is a meanes to draw on the other , x nor would the one follow , if the other went not before . y Before Sinne was , there was no death ; z nor shall there be any , when sinne shall be no more . It is apparant therefore , that euen Children are not free from sinne , in that they are subiect vnto death . That which may also in few words be further confirmed vnto vs , By their Birth ; By their new-birth . 1. By their birth , or their off-spring . a They come of sinnefull persons , of parents stained with Reason 1 sinne . And b who can draw a cleane thing out of tha that is vncleane ? how can faire water come from a filthy spring ? Yea euen the Children of faithfull and sanctified parents ; howsoeuer ( for the comfort of those that haue them taken hence in their nonage ) they are by vertue of their parents copie , and Gods gratious entaile , c within the compasse of his couenant ; it running in those termes , d I will bee thy God , and the God of thy seed ; and e the promise therefore is made not to them onely , but to their Children too : and they are in that regard said in some sort to be f holy ; ( g If the root bee holy , the sprigs also be holy : ) and h cleane : ( i Els were your children vncleane ; but now they bee cleane : ) And there is good hope therefore of the k saluation of such ; and much more comfort too , when they haue receiued also the seale of the same . Yet certaine it is , that euen the children of the faithfull also , ( as Dauid , who confesseth as much by himselfe , m Euen bred in iniquitie , and borne in sinne ; ) are of themselues as deepely tainted with this corruption as any . For that n procreation being but a naturall act , the parents thereby can passe no more to their issue , than what they had naturally themselues . So o the l circumcised father bred an vncircumcised sonne : and p corne though it bee neuer so curiously seuered and clensed , from the straw by threshing , from the chaffe by winnowing , q yet commeth vp againe , if it be sowne , with both , as before . 2. By their new-birth . For r children should not Reason 2 need either regeneration , or baptisme , the Sacrament of it , were they not before , euen by their first breeding , defiled and polluted with sinne . For ſ nothing can spiritually pollute or defile , but it onely . Bernard speaking of those words of the Apostle , t We were by nature children of wrath , euen as well as the rest . u We are , saith he , by nature , children of Gods wrath , but yet not children of Gods rage , that is , of his implacable wrath , as x the Deuills are , irrecouerably therefore damned . For , saith hee , y Were I not by nature a childe of wrath , I should not need to be renewed ; but were I a childe of Gods rage , or his implacable wrath , either should I neuer haue beene renewed , or I should neuer haue beene the better for being renewed . Both by the first and the second breeding then it is apparent , that children are not free from sinne . If any shall moue doubt here , how children can haue sinne , who neither are yet able to doe , speake , wish , or thinke euill , yea that doe not so much as know what sinne is . 1. I might answer with a Augustine , that albeit wee could not conceiue how Infants should haue sinne ; yet vnderstanding out of Gods word , that * death came in by sinne , and that it is an effect and fruit of sinne , wee must acknowledge that they are not free from the one , when we see them subiect to the other . But 2. I answer , that it may well be conceiued how euen children may haue sinne , though not able yet to act it , or to vnderstand at all what it is . Instance 1 1. As the brood of Aspes and Vipers , ( for b such are we compared to ) c haue a poisonfull nature , before euer they come to venome or to sting any : or as the whelps of Lions , Wolues and Beares ( for d such also are we said to be ) e haue a rauenous disposition in them naturally , before euer they come to bee able to prey , or to apprehend what prey is . Instance 2 2. As wicked men f Pauls viper , that lay stiffe with cold , and for the present therefore might bee handled without harme , and yet was it no lesse venomous all that while , than before . For is a bad man the lesse euill , when hee lieth fast asleepe ? Or doth g he lay aside his wickednesse together with his weed . 3. Take it by the contratie : as h a godly man is Instance 3 in the like cases a good man still , though his senses be so locked vp for the time , and the vse of vnderstanding and reason so suspended , that hee can neither minde nor tend any good thing for the present . For it is no naturall accident that can impaire spirituall grace in him ; no corporall infirmitie or disease that can kill that incorruptible seed k of God once conceiued in the soule . And what should hinder , but that as much may be in a young childe , as in a godly man so affected ? 4. To reason therefore from the state and condition Instance 4 of children themselues . They are capable of holinesse , euen while they are such . It is apparent in Iohn the Baptist , who was l filled with the Holy Ghost , euen from the wombe of his mother ; and ( as one of the ancients well saith ) was m new-bred , yet vnborne . Yea so certaine it is of all young ones , that belong to Gods election , that they are n regenerate and sanctified ere they goe hence : since that o no vnholy thing can enter into Heauen , p nor q flesh and bloud inherite the kingdome of God. And if children may haue habituall holinesse in them , though they be altogether vnable yet to doe ought that is good , yea though they know not so much as what it meanes ; why may they not as well haue habituall i naughtinesse in them , albeit they be yet vnable vtterly to doe ought that is euill , or to r vnderstand so much as what it is ? This point then thus proued and cleered , the vse of it it ; Vse 1 1. To acquite God from all imputation and aspersion of crueltie , or of iniquitie , if hee should haue taken euerie one of vs , as soone as wee came into the world , and throwne vs headlong ( as some wee need not doubt but hee doth ) into hell . Wee brought that into the world with vs , for which hee might iustly haue so dealt with vs. Nor is this discrepant from our owne courses in the like , kinde . ſ Catch vs ( saith he ) the foxes , euen the young cubs too . t Wee destroy the verie breed of venomous creatures , when wee can come by them , as well as those that they come of ; wee kill the young whelps , if we light on them , as well as the old wolfe or the fox ; not in regard of the hurt that they haue done , or are able yet to doe , but in regard of the harmefull disposition that is naturally in them . And iust may it be with God to doe the like by vs , in regard of that u euill disposition that is x bred and borne with vs. For who can in equitie denie the Creatour that power ouer the creature , that the creature hath ouer its fellow-creature . Vse 2 2. To shew the reason why it is so difficult a matter to make a man good . a Man is euill by nature ; he is bred and borne such . And that ( we say ) that is bred in the bone , will not out of the flesh . b Those things that are naturall cannot easily bee altred . You may tie or mousle a wolfe , so that hee cannot prey or bite ; or you may beat him so bound , till he bee not able to stirre ; but c you shall neuer bee able to beat his woluish nature out of him . But sinne it is naturall to vs , and cannot therefore bee remoued , but by a supernaturall power . As d no man is good , but of bad made good ; so no man can but e by a diuine power of bad be made good . Sinne cannot be wrought out of vs by any meanes , but those that God himselfe hath sanctified and set apart for that purpose , and by his gratious blessing accompanying the vse of them . 3. To admonish parents of their dutie concerning Vse 3 their children ; to begin as soone as they can with them , and as they are capable of ought , to vse the good meanes by God himselfe prescribed for the working of this inbred naughtinesse out of them . Be as carefull for your children in regard of their soules , as you are wont to be f for their bodies . If ought grow awrie there , you are forward enough to be tampering about them , seeking helpe , and vsing meanes for them , while they age yet young , and their bones gristly and f tender , before the g ioynts be knit , and the bones growne stiffe , that may make it the more incurable . Oh be as wise and as prouident for them in regard of their soules . Since you are informed that they generally grow awrie by nature , vse with all speed ; and all diligence , all good meanes to remoue this enormitie , and to set them right and strait as soone as possibly may bee , before that nature and custome ( a h second nature ) concurring , make i the cure at least the more difficult , if not the euill irrecouerable . Vse 4 4. To admonish each one for himselfe , to take heed how obstinately he goe on in sinne , how hee wilfully adde to this original corruption further actuall transgression . k It is sufficient ( saith the Apostle ) that we spent the former time of our ignorance in the lusts of the flesh , &c. So it was sufficient , yea and more than sufficient for vs , that wee brought into the world with vs that inbred naughtinesse , for which God might iustly then haue destroyed vs. And if therefore l concerning the m goodnesse and long suffering of God , who hath hitherto borne with vs , and in much mercie forborne vs , wee shall still wilfully runne on in the practice of sinne , and so n adde drunkennesse to thirst ; we shall but o treasure vp wrath against the day of wrath , and make our iudgement at length the more intolerable . The other Generall point , that from the death of children we obserue , is , that Death is euer at our doores . p It lieth in wait for vs not in our fields , or our streets , or our shops , or our beds onely , but in our cradles to , in our swathing-bands , in the childe-bed , in the childe-birth . q None come into life , but by perill of death . Death is neere at hand with vs , r not in our old age , or our decaying time onely , but in our mans estate also , in our riper yeeres , in our youth , in our childe-hood , in our infancie it selfe . How many are carried ſ from the wombe to the tombe , ( as Iob speaketh ) from birth immediately to buriall ? yea , how many die t in the wombe ? how many perish vnborne , before euer they come to light , ere they know what life meaneth , or u wee know that they liue . That young goe as well as old , and children die as well as others , we haue as well a visible as a vocall sermon preaching it to vs at this present . That it is so therefore , it is of it selfe euident , and daily experience is a sufficient proofe of it . The reason why it is so , is no lesse apparent . For , to passe by that generall reason from the former point , that therefore Children also are subiect to death , because they are not free from sinne ; 1. There is no certaine stint , tearme , or lease of Reason 1 mans life . a Our times are in Gods hands . As for our b lands , so for our c liues we are but Gods tenants at will. And he may turne our soules out of these d mud-walled cotages of our bodies , when hee will. e The f breath of man ( saith Salomon ) is as g a candle of Gods lighting . And as wee doe with our lights , so doth God with our liues : we light candles , and put them out againe as we list : some wee doe out as soone as they beginne but to burne ; some we let alone , till the wax or tallow be halfe wasted ; some till weeke and wax all be spent . So doth God with vs ; he setteth our h life vp as a light , and when he seeth good , hee doth it out againe , with some sooner , with some later , but with each one when himselfe will. Reason 2 2. The bonds that tie soule and bodie together , are no stronger , if not rather more tender , in children , than in others of riper yeeres . i All flesh is as grasse . But children are as flowers , or blossomes , more tender vsually than any other part of the plant : The k flower sooner fadeth , than the herbe it selfe doth : the blossome is sooner blasted and blowne away , that the fruit that followeth it , is wont to be , when it is once knit . Yea , to hold to our former resemblance ; a candle is sooner and more easily blowne out againe , when it is but new lighted , than when it hath burnt awhile . And with lesse difficultie is this light of life puft out in those , whom it is but newly , and scarce thorowly yet , kindled in . The Vse whereof may be , Vse 1 1. To discouer their folly , that presume of long life , in regard of health and youth . They are but young yet , and therefore they may liue long and see many a good day . And they are healthie and strong , and may therefore hold out as well as others , as long as any . Yea , but there is none of those that thus say or thinke , so young , but they haue seene many younger goe ; none so strong , but that they may haue seene as strong , if not stronger , goe than themselues . m Mans life is as a day . And as we see that daies are not all of one length ; there are Summer , and there are Winter dayes ; some longer , some shorter ; some of more , some of fewer houres : So is there no lesse varietie in the length and size of mens liues , according to that time that God hath pleased to allot each . But herein againe there is great difference betweene this naturall day and the day of mans life ; that n the naturall day , be it neuer so short , it hath a morning , a noone , an afternoone and an euening ; whereas the day of our life may haue a morning , and no noone , or a noone and no after-noone . o The Sunne ( as the Prophet speaketh in another sense ) may set with vs at noone day . We may be suddenly snatcht away p in the flower of our youth , in the prime of our age , in the height of our health , in the chiefe of our strength . Yea , the q Sunne may set with vs , so soone as it is vp ; it may but peere out , and twinckle awhile with a twy-light , and in the twinckling of an eye instantly goe downe againe . It is a vaine thing therefore , for any in regard of youth , to presume of long life , when as length of life no way dependeth vpon youth , and wee see young goe as well , yea as oft as old doe . Vse 2 2. Is it so that death is euer at our doores ? Then it standeth vs in hand to liue euer in expectation of it . r Doth death ( saith one ) he euerie where in wait for thee ? then thou also , if thou beest wise , wile be prepared alwaies for it . Say thou as blessed Iob saith , and doe as he ( no doubt ) also did ; ſ All the daies ( saith he ) of mine appointed time here , I will wait till my change come , that is , till the time come of my decease and departure hence . Nor let the young man thinke that this lesson is for old men onely . No : t Remember thy Maker ( saith Salomon ) in the daies of thy youth . u It standeth young men vpon as well as old , to prepare for death , because youth as well as old age is subiect to death . And though there may be affirmatiue , yet there are no negatiue signes of it . Of doomes-day there are both ; of thy deaths day but the one onely . Of the generall day of doome , there are signes both affirmatiue , such x as shew that it approacheth and draweth neere ; and negatiue , such as shew that it shall not be as yet , because they must goe before it , and it shall not come therfore , before they be fulfilled , as y was the reuelation of the man of sinne , and is yet z the Conuersion of the Iewish Nation . But of the particular day of any mans death , howsoeuer there may be signes affirmatiue , such as shew the neerenesse of it , as old age , decay of nature , some diseases , and the like ; yet there is no negatiue signes of it ordinarily , ( howsoeuer a Simeon and b some others haue had some extraordinarily giuen them ) such as may shew that as yet it shall not be . A man cannot say , I am young , and therefore I shall not die yet ; for c he may be taken away in his youth . A man cannot say , I am strong , and therefore I shall not die yet : for with the sudden stroake of an apoplexie may hee be strucke downe d in his chiefe strength . A man cannot say , I am healthie , and therefore I shall not die yet : For e there needs no long sicknesse , yea no sicknesse at all , to deliuer a man vp to death . As a man may die well before he be old , so may hee well die also , and yet neuer be sicke . Since that death therefore lieth in wait for vs , as well in youth as in age , it behoueth young as well as old to be prepared for it . 3. Are young children also subiect to death ? Let those whom God hath blessed with children then , Vse 3 hence bee admonished , to apply themselues betimes to worke good things into them ; since that they know not how soone they may bee taken away from them . That if it shall please God to call for their children , while they are but young yet , away from them , they may with the more comfort part with them , when they may bee able to say of them , as it is said f of the childe spoken of in my Text , As young as they were , yet there were good things in them ; some seeds and sparks of grace began to appeare in them . Wee are wont to be troubled , when God taketh them away from vs , if we haue not beene so carefull as wee thinke wee should haue beene , in something concerning the health of their bodies : But we haue more cause to be troubled , when our hearts shall tell vs , that wee haue beene negligent and retchlesse about them , in such things as concerned the state and welfare of their soules . 4. Are our children thus subiect to death , and we Vse 4 know not how soone they may bee taken away from vs ? Then as the Apostle speaketh in the like case , g Let those that haue children be as if they had them not . Not that Parents should not loue and affect their children : they are h commanded so to doe : and they are worse , I say not , than heathen , but than i bruit beasts , that doe otherwise : and it is well made a note therefore of men k giuen vp to a reprobate minde , and cast behinde euen the gouernment of nature , as well as the guidance of grace , to be l deuoid of naturall affection . But that they should not so set and fasten their affections vpon them , that they should be vnwilling m to part from them , when God shall please to call for them , n from whom formerly they receiued them , and who hath therefore best right and title to them . So therfore must thou labour to haue thy children , and endeuour to stand so affected in regard of them , that if God should call for thine Isaak , thy darling from thee , ( o Take thine onely sonne , saith he , Isaak , thy Sonne that thou louest : ) thou maist be willing to offer him to God with thine owne hands . If he call for one of many , as p he of Athens , when Alcibiades a young gallant came reuelling into his house , as hee sate with some strangers at supper , and tooke away the one halfe of his plate ; and his guests stormed and tooke on at it ; q he told them , he had dealt kindly that hee less them the other hal●●● , that r he tooke not all , when all was his ; so repine not thou , for that that is gone , but be thankfull to God , for those that be left ; he that taketh one , might as well , if he would , haue tooke all , and it is his mercie if he leaue thee any . Yea ; labour to bee like Iob , to be affected as he was . When God tooke not one of them , but ſ all his children at once from him , t The Lord ( saith he ) hath giuen ; and the Lord hath taken : Now blest bee his name . Hee parteth with them as one would doe with a nurse childe , that the parents of it had sent for home againe . And indeed ( to speake as the truth is ) wee are but as foster fathers and nursing mothers to those children that God blesseth vs here with ; their true u Father indeed is aboue in Heauen . So therefore should we esteeme of them , as of children by God put to nurse to vs ; whom therfore , when he shall see good to call for them home from vs , we should be as willing to returne to him , as wee would a nurse childe , though we loued it as our owne , to the parents of it , when they should send for it ; the rather , knowing that they shall be , and doe better with him , than they haue done , or can doe with vs. And thus much for the two generall points that from hence we obserue : Wee passe now to the speciall : which shall bee these two , that The good goe oft before the bad , and that , The good die oft-times for the bad . For the former , howsoeuer we might hence obserue , that The good goe as well as the bad . Yet passing by that for the present , as hauing handled it on the like occasion a elsewhere , the point that I purpose now to insist on shall be this , that The good goe oft before the bad ; That they die not onely as well as they , but they die oft euen before them . So the Prophet telleth vs , that b The righteous perish , and good men are taken away : when the wicked meanewhile are left behinde still . And the Psalmist complaineth , that the godly were taken away so fast , that there was scarce one good man left . c Helpe Lord , ( saith he ) for there is not a godly man left , the faithfull are failed from among the children of men . But there is d a world of wicked ones left still . e The wicked ( saith he ) walke on euerie side . Here we see ( to goe no further ) Ieroboams good sonne taken away , when his vngodly father , and his wicked brethren , with the rest of that prophane and irreligious family still remaine . Now this God thus disposeth , Sometime in iudgement , and Sometime in mercie . Reason 1 1. In iudgement sometime . For f Iudgement beginneth at Gods house . g The cup of Gods wrath is sent first to Ierusalem : she beginneth to the rest of it . h The mortalitie at Corinth seized vpon the Beleeuers there for their abuse of the Sacrament , s●●it some of them , and swepe away other some of them , when many an Infidell escaped , and went scot-free the whiles . i The fruit tree is oft pared , and pruned , and trimmed ▪ while the brier standeth by it vnstirred and vntoucht , till it come at length to be f●●●od at once for the fire . The stormie shower and raine lighteth first on the high bils , and k hauing washed them , then runneth downe to the vale , and there t setleth with all the filth in the bottome . 2. In mercie , ( though in that iudgement also there Reason 2 be mercie ; yea , it is not u mixt onely with mercie , but euen the verie iudgement it selfe also is a mercie , because x it preuenteth a greater mischiefe ; but this in meere mercie without admixtion of wrath , ) when ( as the Prophet saith ) y they are taken away from the euill to come . So was it foretold Iosias that he should be taken away , z that hee might not see the euill that should befall that place and his people . And so of this childe , that e hee should die before-hand , that he might not see and suffer in those fearfull iudgements that should betide his Fathers house and stocke after his decease . God doth in this kinde , as wee would our selues in the like case , had wee children either at nurse or at schoole in some place , where some trouble were like shortly to bee ; and so dangerous being and abiding there for them : For example , had any of you had a childe at Breda , abiding there to learne the language , or for some other such end , and should haue heard that Spinola had an intent and purpose to come and sit downe with all his forces , as he did also , before it ; what course wouldest thou haue taken in this case ; but in all haste to send away for thy sonne , and to cause him to come home to thee , where he might be in better safetie ? * In like manner doth God with his that hee hath at nurse or at schoole here , when trouble and danger is toward those places where they make their abode , he calleth for them away , he taketh them home to himselfe , where they are sure to be safe , farre from touch or view of euill . Yea but , how doth God ( may some say ) then make good a his promise of long life , made to good and obedient children ? such as wee need not doubt but that this son of Ierobeams was ; for where there is goodnesse to God , there cannot but be a care of all good dutie and due respect to those that are as b in Gods roome , and whom c God hath enioyned honour to be giuen vnto . To this I answer ; Answer 1 1. That long life is there promised so farre forth as it may bee a benefit and a blessing . Now howsoeuer it may be a blessing to liue long , to d see Ierusalem in prosperitie , and peace vpon Israel : yet to liue long , e to see the enemie in the gates of our people , to see f the Canaanite in Gods house , g Gods aduersaries roaring in the middest of his Sanctuarie , and their ensignes in way of triumph set vp in his Temple : so to liue long , I say , might be no benefit at all , might bee a curse rather than a blessing : because h so to liue long , were but to liue long in miserie , so to liue long , were rather i to bee long a dying , than to liue long : For how can a man bee said truely k to liue then , Answer 2 when he hath l no comfort of his life ? 2. God in such cases maketh his word good , in that in stead of a lesse good , he giueth a better a greater . To vse Chrysostomes comparison : m Thou commest to a Gold-smith or a Ieweller , that hath among other stones on his stall , a sorrie Achate , and a rich Adamant ; thou cheapenest , and bargainest with him for the Achate , and in stead of the Achate hee deliuereth thee the Adamant ; wouldest thou say , he did thee wrong ? Or suppose thou commest to a great landed man , and dealest with him for some terme of yeeres in a farme ; and when the deeds come to be drawne , he maketh ouer to thee the fee-simple of a manour . Euen so dealeth the Lord here . n The King ( saith he ) asked life of thee , and thou gauest him long life , euen for euer and euer . Hee promiseth long life , and for that lease of life of some few yeeres continuance , he bestoweth a perpetuitie ; in stead of a miserable long life here , hee giueth a blessed and incorruptible eternall life elsewhere . Hee maketh them payment ( saith o Chrysostome ) in stead of p blacke moneyes in a strange Countrey , in q good gold at home in their owne . Now the consideration hereof may 1. Teach and admonish vs , to suspend our censures Vse 1 in regard of those that are taken away from vs : and not to iustifie our selues in regard of those that we suruiue in times of mortalitie , or that perish at any time when wee escape . They may goe for the better , and we be reserued for worse matters , to see and suffer more miserie which they are taken away from . r These shall be my ſ iewels ( saith God by Malachy ) in the day that I doe this . God doth , as men in the like cases . If their houses be on fire , or in danger of fiering , their iewels and their treasure is that that they haue most care of , and that in the first place therefore they will endeuour to remoue : so doth God with his , that are his iewels and his treasure , ( for so t he termeth them , and so he esteemeth them ) when the fire of his wrath is seized , or ready to seize on the places they abide in , hee snatcheth them thence , and remoueth them to places of better securitie . And what place more secure than Heauen , his owne house ? Or where can they be safer than with himselfe ? Vse 2 2. It may comfort parents , in regard of their children that God taketh away from them , especially hauing seene signes of grace and goodnesse in them , such as their tender age and few yeeres may afford : that it is no argument of Gods hatred , no nor of his anger alwayes , to be soone taken away . a They goe soonest oft , whom he best loueth . Those children that their parents most affect , though they put out from them vpon necessarie occasions , yet they desire as soone as may bee to haue home to them againe ; especially if they be not like to doe so well where they are , or if some sicknesse and mortalitie begin to reigne in those parts . Nor may they doubt , being good children , but that the change shall be with them for the better : hee that hath b promised them long life , will make his word good to them with aduantage . They shall haue c true life indeed for that , which in comparison of it , is d not worthy the name of life ; and for this transitarie and temporall , that euerlasting and eternall . Besides that , they know not what a mercie it may bee to them , that they are so soone taken , and what miserie they might haue liued either to fee or to suffer . That which , as the times are , considering how the aduers●…rie getteth ground daily on Gods inheritance ; and how the scourge hath runne ouer a great part of Gods portion ; and that we know not how soone it may passe ouer vnto vs to ; may serue much to mitigate the griefe that parents are naturally affected with for the losse of their little ones ; since that they know not e what euils their children are taken away from , or what they themselues may liue to see , which would be farre f heauier vnto them for such hanging vpon them , than they would be for themselues otherwise . Howsoeuer , they may assure themselues , that their children gone to God , are g safer and better with him , than they either were , or euer could haue beene with themselues here . And thus much for the former speciall point , to wit , that The good goe oft before the bad . We passe now to the latter of them , which ( as before you heard ) is , that The good goe oft times for the bad . And ( if you please ) yet a little more generally one way , though more specially another ; that Branch 1 The Child suffers oft for the Fathers offence . Let them be , whether you will , either two distinct Branch 2 points , or two seuerall branches of one and the same point : since that both of them alike arise from my Text , and there is in it a pregnant example of either . For the former of them , that The good goe for the bad . Wee haue a precedent of it in that good King Iesus , b who was cut off , and his life shortned for the sins of his people , and the remainder of Manasses his sinnes rife still among them : as also in this good Child taken away for the sinnes of Ieroboam . Now the reason why the godly goe thus for the wicked , is Reason 1 1. That they may not perish with and among them , when some heauie iudgement is comming in vpon them . As c God sent his Angels to fetch Lot and his out of Sodome , when Sodome was to be destroyed with fire and brimstone from Heauen , that they might not be 〈◊〉 vp with the inhabitants of it : d He caused Noa to goe into the Arke , as it were out of the world , when hee was determined to drowne the world with a generall deluge , that hee might not with the rest miscarry : So tooke hee here Ieroboams sonne out of the way , e that hee might not be either eaten with dogs , or deuoured with the fowles , as the residue of that impious house and race were . Reason 2 2. That they may not preserue those from perishing , whom God is determined to destroy . It is said of Moses , that f he stood in the gap , to keepe out Gods wrath , from breaking in vpon his people , when God was minded to destroy them . And of Phineaz , that g when the plague had made a breach in vpon them , he was a meanes to stay it from further proceeding . God therefore when hee is res●lu●d , to proceed in iudgement against a people , hee taketh those away from them , that may intercede for them , that by their h presence or i prayers , may stay his hand , as Moses , ( k Let me alone , saith God to him , that I may destroy this people ) and as Lot , ( l I can doe nothing , saith hee , as long as thou art here ) that may turne away the storme , as he did m from Zoar , that had else as well as n Sodome , Gomorrha , o Adamah , & Zeboim beene destroyed ; that may stand in the gap , when it is breaking in , or make the breach vp againe , when it is broken in , and preserue from perishing either in whole or in part . God , hee doth , as men are wont to doe with those they desire to destroy . Hee that would set vpon a strong man , ( saith out Sauiour ) will p first , if he can , disarme him . They that would conquer a countrey , if they can seize vpon their munition , will not faile to make themselues first masters of that ; for they know then , they shall haue no power to resist . Now the godly , they are the munition , the strength of a state ; q the chariots and horse of Israel ; saith r Elizaeus of Elias , and King ſ Ioas of Elizaeus . These therefore God taketh away , and so disarmeth a state , when he is bent to destroy it , that so his wrath may finde no resistance . And there bee but any one good in Ieroboams house , goe he must : Gods sentence against it cannot be executed , till he be taken out of it . The Vse whereof may be , 1. To informe vs , what we may iustly feare and Vse 1 expect , when God picketh out the good , and taketh many of them away . It is a signe some fearefull euill is towards , where he so doth . It is a presage of warre towards , either with or in a countrey , when men on all hands , such especially as are acquainted with state-affaires , seeke to get home with all expedition , whatsoeuer goods or wares they haue in those parts , and much more their friends and children , if they haue any resiant there . And it is a forewarning of little good towards a place , where God doth the like with those that be his deere ones , his darlings . Besides that a The holy seed ( saith Esay ) vpholdeth the land . And , b The innocent ( saith Eliphaz ) preserueth the Iland : ( as c some reade it : ) or ( as d others ) The Iland of the innocent shall hee deliuer : ( that is , God will saue it for his sake : ) or ( as others againe , whom I should chuse to goe with , no lesse agreeably to our purpose : ) e He shall saue him , that is not guiltlesse himselfe ; and euen such shall be deliuered for the puritie of thy hands : that is , some one good man , such as f Iob was , may be a meanes to saue and deliuer a whole citie of men , otherwise guilty and readie for their sin to be destroyed . But to returne againe to that of Esai : there seemes g an allusion in it to h a banke or a causey mentioned in the storie , that went from the Kings house to the Temple , & was borne vp with trees planted on either side of it . Which trees ( saith the Prophet ) as they kept vp the causey , so the holy and godly in a land support and hold vp the state . And as those trees , if they were remoued , the banke or causey would soone come downe : so that holy seed , if it be once taken away , that whole land or state is likely to come shortly after to ruine . As it was a signe therefore , that Sampson meant to bring downe the house vpon the heads of the Philistines , when i he pulled downe the pillars that bare vp the roofe of it . So it is a shrewd signe , that God is about to ruine a state , when he plucketh away those that are the shores and the props of it . As it is an argument of destruction towards , when k he taketh away the mightie , the man of warre , the Iudge and the Prophet , the prudent and the ancient , the Captaine or Commander , the honourable and the Counsellor , the cunning Artificer , and the eloquent Orator : So it is no lesse , ( if not much more ) an argument of the like , l when he taketh away the good and godly , the righteous and religious . Since the one are the temporall , the other the spirituall staies of a state : the one support it against the power and policie of man , the other protect Vse 2 it against the wrath and iudgements of God. 2. This considered , may teach vs , what cause we haue to pray earnestly for the life and continuance of good and godly men among vs : and how iust cause of griefe and sorrow is giuen vs , when it seemeth good to God to take any such from vs. There goeth a prop or shore of our state away , when any such goeth . How would we be grieued , if we should haue newes brought of some one of the Kings ships lost or cast away at sea ? and that not without cause : for our shipping is the strength of our state ; they are ( as we terme them ) our m woodden wals . And no lesse cause haue we to mourne , when we lose a good man ; ( such an one especially as is in eminent place with vs , ) since that such are indeed , ( as he said sometime of his warlike n citizens ) the best wals and bulwarks of our state . But leaue wee this , and passe on to the last Branch , which is , that Children suffer oft for their Parents : That Children , I say , as well good as bad , suffer oft-times at Gods hand for their Parents offences : God punisheth the one ofttimes in the other . So punished he o Pharao by the death of his first-borne , for his obstinate refusall to dismisse his people . So he punished p Dauid , by the decease of the childe begotten in adulterie , for that enormious act of his . And so Ieroboam here q for his idolatrie , by the losse of a sonne , that no doubt to him was verie deere . Yea , it is that that God threatneth , as well r in the sanction of the second precept , as oft also ſ elsewhere , that he will visit , that is , punish the iniquitie of parents vpon their posteritie , and that not vnto one or two alone , but euen to three or foure descents . So not t Canaan onely was cursed for his Father Chams offence ; and u all Achans family destroyed for his fault ; but x the leprosie of Naaman for Giezies falshood stucke by him and his posteritie so long as any of them lasted . The reason of this course that God taketh oft-times in punishing of the transgressions of parents by paines inflicted vpon their children is , Reason 1 1. Because Children are a part of their parents possessions . It is reported of a Persian Emperour , Artaxerxes the Long-handed , that b for such faults of his Nobles and Chieftaines , as their haire had wont to bee pulled , their head-tire or turbants should bee openly so vsed , and for such offences as their bodies had wont to be beaten , their robes should publikely be scourged ; which was deemed to them no small disgrace . And in like manner ( saith Theodoret , speaking of the plague of leprosie in mens houses and garments ) doth God deale with men : c when they offend themselues , God punisheth them not in their persons alwayes , but ofttimes in their possessions , in their goods and chattels , in their worldly estate . And if in their possessions , no maruell if in their children to , being part of their possessions , as is euident by the commission giuen and granted to Satan , concerning power ouer Iobs possessions , d which comprehended his children as well as his chattels , as appeareth by the execution of it . 2. Yea , children are not part onely of their parents Reason 2 possessions , but they are e part ( in some sort ) of the parents themselues ; or f of one and the same bodie at least with them . As g the Subiects and the Soueraigne make ioyntly one body politicke , and h the losse of the subiects therefore is a punishment to the Soueraigne : and God doth sometime punish the Soueraigne so ( witnesse * Dauid ) in the subiect . So the Father and the whole family make both as one body ; and euill befalling any of them is a punishment to him , especially befalling one so neere as a childe : ( i Haue mercie on mee , Lord ; saith the mother : My daughter is distracted : k her daughters paines were a punishment to her : ) and God doth oft punish the father or master so ( witnesse l Abimelech ) in his family , and those that be of it . He doth m as the Physitian that openeth a veine in the arme , or ( it may be ) in the foot either , for some disease in the head . For so he let Pharao bloud in the right arme , when n hee smote his first borne for his fault : so he let o Dauid bloud in the feet , that is , p in his subiects , ( for they are the q feet that the Soueraigne standeth vpon ) for his offence . But how , may some say , doth this stand with Gods iustice to punish one for another . Or how can threatning to punish sinne so in posteritie , stand with that which God himselfe enacteth elsewhere , that r the childe shall not suffer for his fathers offence ; or with his answer to the people , that had gotten vp a bad prouerb , ſ The fathers haue eaten sowre grapes , and the childrens teeth are set on edge : thereby meaning that t Their fathers had sinned , and they suffered : that , u the soule that sinneth should it selfe die the death , and x not one suffer for another . This question hath not a little troubled many , both old and new Writers : and that place in the Law , hath verie much puzzled many , yea , the most of the Ancients , beside others ; which in that regard they haue laboured , Some of them to diuert by allegoricall interpretations ; Some to auoid by ouer-violent & forced expositions ; Some to salue by strange and needlesse shifts . Some of thē ( I say ) expound the words allegorically ; Euasion 1 Either a of Satan , and his sonnes , all wicked ones ; Exposition 1 whom b God punisheth here that they may not be damned with him hereafter , c reseruing the Deuill their Father to the last day of doome : Or d of degrees of sin in the soule , making the first Exposition 2 motions of sin the Father ; the consent to sin the son ; the act of it the grand childe ; and obstinacy or glorying in it the great grand-childe : that God spareth men oft for the first and second , but e striketh home when sinne is come to her height in the two last . But to frame allegories thus without need or ground , is but * to wrong the Text ; to peruert the purpose of Gods spirit , and to make God himselfe speak that , that he neuer therein meant , nor intended . Others take the words literally ; but expound them either nothing agreeably , or euen directly contrary Euasion 2 to the intent of Gods spirit in them . Some not of punishing sinnes vpon such descents , but f of deferring and putting off the punishment of Exposition 3 sinne to such a descent , as a matter not of wrath and iudgement , but of mercy rather and patience : which some of them also in particular apply to the Iewish people ; either g in the first generation punished , after their departure out of Egypt , for all their idolatries during that whole time committed ; h or else ( as some other ) captiued in the third , and destroyed in the fourth age of the world . Now howsoeuer it be true indeed , that God in mercy sometime deferreth iudgement from the Fathers daies to the Sons , as he did in i Ahab . yea and in Ieroboam too ; for his stocke was not so destroyed as was k threatned , till l after his decease : yea hee deferreth it , as with m particular pesons , so with n whole peoples and states for many descents , till their sinnes be come to a certaine height . Yet the opposition there o of mercie to be shewed to thousands on the other side , that is , both to them and theirs , sheweth that the place cannot be so expounded . Others vnderstand it of originall sinne onely , Exposition 4 which deduced from Adam , is , and hath beene from time to time for many descents punished in his posteritie with death ; and r which as the Parents fault the child standeth charged withall , p till by the new birth it be dissolued ; q or at least vntill it come to haue iniquitie of it owne . But this will as euill hold as the former : For , 1. Neither is any one ordinarily punished for Exception 1 anothers originall sinne , but for ſ his owne : 2. Nor will the t stinting of descents to three or foure on the one side , opposed to that u large extent Exception 2 of mercie on the other side , admit this exposition : 3. Nor is there difference in this kinde between Exception 3 either good and bad , or the posteritie of either ; both alike tainted with originall sinne , and both alike liable to temporall death : 4. Nor doth it stand with the drift and scope of the place , x to deterre from idolatrie an actuall Exception 4 transgression for feare of punishments vpon posteritie : 5. Nor are euen the regenerate freed from sustaining such punishments for their parents offences ; Exception 5 6. Or the growne and great ones any more Exception 6 than infants , howsoeuer hauing actuall sinnes indeed also otherwise of their owne . But the sense and meaning of the place is so plaine and euident , that by no meanes it can be auoided ; and a verie pregnant proofe it is of the present point , that children suffer oft for their fathers faults . Nor need we haue recourse here for the acquiting Euasion 3 of Gods iustice , or the reconciling of his doomes , to those shifts and salues , that some other haue here vsed : as to say , 1. That it was a threatned indeed , but neuer executed : Exposition 5 for that God oft in such cases is better than his word : b hee threatneth to terrifie , but intendeth not what he threatneth : yea , c that it were impious to take it as intended so , as the threatning seemeth to import . Exception 1 For 1. neither are d Gods threatnings in vaine ; as e they should be , should they neuer take effect ; since that f no iot or tittle of his word is such : Exception 2 2. Neither want wee examples , many a one , of the execution hereof ; as hath formerly beene shewed : Exception 3 3. Nor , albeit g God in mercie sometime reuoke his sentences , doth he euer threaten ought that hee may not iustly inflict . Exception 4 4. Nor is it impious to say , that God intendeth ought that hee threatneth : impious rather it may seeme to be , to say that it is impious to auow it . Or 2. that it was for a time onely enacted , h to Exposition 6 tame that stiffe-necked people by feare of hauing their posteritie punished , but was i afterward reuersed , when they were amended . As if that in k Ezechiel were a reuocation of the former . For 1. neither are the sanctions of the Law Morall , Exception 1 of lesse continuance than the Law it selfe , l which lasteth for euer . Exception 2 2. Nor was it Gods purpose there to reuoke or alter ought of his former courses , m the equitie whereof he there auowes ; and n this among the rest is auerred , by another Prophet of the same time , to haue beene euen then Gods wonted practice . Exposition 7 Or 3. that this concerneth o the Iewes onely , who p beyond that q they wished themselues , should be punished for Christs death , not in their children alone , but in their childrens children too for many descents ; but concerneth not Christians , r of whom that other should be meant in Ezechiel . For 1. both the former is more generall . 2. Nor is there difference in Gods dealings betweene Exception 1 Iew and Christian in this kinde . Exception 2 3. Not to adde that euen the faithfull themselues Exception 3 sometime haue so suffered . Exception 4 4. Nor doth either this or the former any way assoile the doubt or vntie the knot , concerning the iustifiablenesse or equitie of the point or practice questioned , but restraine onely the execution of it to some people or persons . Or 4. that therefore God may iustly punish children Exposition 8 for their fathers offences , because ſ they stand guiltie of the same in Gods sight : which guilt yet t how farre it goeth , they dare not determine . For 1. this is a conceit that * hath no ground at all Exception 1 in Gods word : which if it be admitted , that of the Heathen man of u the world growing worse and worse , would be true , not onely as he meant of it , of the practice of sinne , but much more in regard of the guilt of sinne more and more multiplied in each seuerall descent . 2. Nor will x Gods blessing of posteritie for the ancestors well-doing , ( a worke of meere grace and free Exception 2 fauour onely ) proue a speciall guilt of an ancestours particular misdeeds to adhere to any of his issue . A King may well y reward a man for seruice , done him by his Father . Yet it followeth not thence , that he may therefore in like manner either z condemne him or execute him for his Fathers offence . Exposition 9 Or 5. that this sentence is neuer put in execution , but a where the children tread in their Fathers steps , and doe in impietie or iniquitie imitate their bad Parents : For that when they cease to follow their bad Parents base practice● , they b then cease to bee their Sonnes . And that therefore is there mention made of the third and fourth descent onely , because that c parents may liue so long , and their euill examples consequently be seene of their issue . Exception 1 For 1. the verie example that wee haue here in hand , of a good Sonne smitt●n for his bad Fathers offence , doth directly proue the contrarie . Exception 2 2. Nor seemeth it stinted to the third and fourth descent , so much , because Parents may liue so long to giue euill examples to their issue , as because they may liue so long to see Gods iudgements on it . Exposition 10 Or lastly , that it is then onely executed , d when impietie runneth on so from descent to descent , as hereditarie , that the whole race it selfe seemeth e worthy to be vtterly rooted and raced out . For besides the former exceptions , which here also hold ; the examples some of them before produced doe euidently euince the contrarie . Thus you see how about the Solution of this Question many haue beaten their braines , and those men of great note , and yet haue giuen no good or iust satisfaction therein . For the vntying therefore of this knot , rather snarled more and entangled , than by them vnknit , and the reconciling of those seeming differences betweene the texts of Scripture before mentioned , let me intreat a while your best attention to that that shall be deliuered , that I may not be in ought therein mistaken . First therefore let it be considered , that f all men ( Father and Sonne , as well the one as the other ) Considerati ∣ on 1 owe a death vnto God ; g which hee may iustly require whensoeuer , and wheresoeuer , on what occasion , and by what meanes soeuer he will. h God therefore for the sinne of Achan , might command his whole houshold , and his children among the rest , ( though not i priuie to , or guiltie of that offence of his ) to be put to death , and so punish him in them as well as in his owne person , because they ought all of them a death to him , which on that occasion he might require . But k Amazias may not put to death the sonnes of those traytors that slew the King his Father ; according to that l Law which God had enacted betweene man and man to be obserued : because they were no way obnoxious to him , neither did they by any Law or Statute humane or diuine owe a death vnto him otherwise . Yea the iustice and equitie of Gods dealing in this kinde may bee further cleered euen by such courses as men also may lawfully take : For suppose we some great Noble-mans only sonne and sole heire condemned to die , for some rape or robberie by him committed . Howbeit his Soueraigne considering that the young man is one of good parts otherwise , and may hereafter doe his King and Countrey good seruice , though he were ouertaken in that act ; as also out of pitie to his Fathers house , loth to see an ancient family vtterly extinguished in him ; and besides , hauing earnest suit made in his behalfe by diners neere about him is inclining , yea & purposed to grant him his pardon . But in the interim , while the matter hangeth yet in suspence , it commeth to be discouered , that the Noble-man his Father hath his hand in some foule treason , hath entred into conspiracie either with some forraine 〈◊〉 or some domesticall traitour against the person of his Prince . Now hereupon his Soueraigne , altring his minde and purpose concerning his Sonne , causeth him instantly to bee brought out and executed in the sight of his Father , whom after also hee disposeth of according to his desert . In which case the Sonne ( you see ) is punished for his Fathers offence , but for which hee might haue escaped : and the Father is punished in the Sonne ; his Sonnes death ( no doubt ) being no lesse punishment to him than his owne : and yet is there no wrong or iniustice done either to Father or Sonne , because both had deserued death , and death was therefore due to either . And herein erred those wicked Iewes , that charged God with iniustice , that they complained that their Fathers had done amisse , and that m they ( themselues being no way faultie ) suffered onely for their Fathers faults . Whereas indeed , vile wretches , n they were euerie whit as bad , or worse rather than they , and o bare the burden of their owne iniquities . Secondly , let it be considered , that God layeth Consideration 2 no temporall iudgement at any time vpon any , but hee is able to turne the same p to the good of the partie vpon whom it is inflicted . And that he doth so , as here also hee did , when hee layeth any outward euill on a godly person for the sinne of some wicked one , and so punisheth ( as he doth oft also ) the bad in the good . For the better cleering of this , wee may well make vse of that distinction so rise in the Schooles , that q these outward temporall euills , or penall sufferings are in the nature , Sometime of a curse . Sometime of a cure . And accordingly there is a foure-fold course of Gods dealings in these cases . Course 1 For sometime God punisheth a bad Father in a bad Sonne ; and then it is not a crosse onely , but a curse to both . So God punished ( wee may iustly deeme ) r Pharao in his first-borne . Course 2 Sometime hee punisheth a good Father in a good Sonne ; and then it is , though a crosse , yet a cure to both . So punished he ſ Dauid ( i●…e may well iudge ) in his young childe . Course 3 Sometime hee punisheth a good Father in a bad Sonne ; and then it is a cure to the Father , and a curse to the Sonne : So punished he the same . t Dauid in his sonne Absolom . Course 4 Sometime hee punisheth a bad Father in a good Sonne ; and then it is a curse to the Father , and a cure to the Sonne . So punished hee u Ieroboam in his sonne here mentioned . And that which was no doubt a great and grieuous crosse and plague to his Father , yet proued through Gods goodnesse in mercie wisely so disposing it , no lesse x a benefit and blessing to the childe . Thus then I hope that by this time you see , how God without any the least blemish to his iustice , may by death take away the Sonne for his Fathers Branch 1 offence . Branch 2 Why man may not ordinarily doe therein as God doth : and yet that in some cases men doe also , and may well doe the same . Branch 3 That the wicked Iewes had no iust cause to charge ▪ God with iniustice for his dealings with them , albeit that he should so haue done . And how God can turne to the good of a good child , Branch 4 the euill that he suffers for his bad Fathers default ; though to his vngodly Parent the same be a fearefull iudgement , and not a crosse only , but a curse too . Now a word or two of vse , and so an end . And first it may admonish Parents to be the Vse 1 more carefull to shun sinne , if not for their owne a , for their childrens sake yet : because their sinnes may bring iudgements vpon their children also , euen as well as vpon themselues . There is no Parent , if he be not wholly stript of naturall affection , but desires the welfare of his child . Yea , b Parents are vsually wont to be more charie of their childrens welfare than of their own . Art thou desirous then of thy childrens well-doing ? Doe not wilfully that that may any way impeach it . And nothing may sooner doe it than thy sinne . As thine obedience and vpright carriage of thy selfe in Gods sight may procure c a blessing euen to thy posterity : so thy sinne and transgression may bring d euill also vpon it . What a griefe would it be to any of vs that haue children , if in playing with one of them wee should let it fall vnwittingly , whereby the childe should get a knocke , that it should lie long sicke , and at length die of ? Take heed then how to satisfie some wanton lust or desire of thine , thou doe wilfully that that may prouoke God to wrath , & cause him to lay the like on thy childe , as thou seest that in the like cases sometime he hath done . Yea , consider with thy selfe , if shortly after some such wilfull running out of thine , and giuing way to thine vnrestrained corruption , some such thing should befall thy childe , and e thy guilty conscience shall then ( as it may iustly ) suggest vnto thee , This may well be the hand of God vpon my childe for mine excesse , or my sinne ; f what griefe and anguish of heart must it needs procure to thee , and possesse thy soule withall , when thou shalt euer and anon bee thinking , and saying within thy selfe , g All this torment doth this poore infant endure for my sake , for my sinne . We cry out oft of witches , when our children are strangely taken , and say such a one hath bewitched them , when we are the witches our selues ; and , as hee saith of the h wine , that men take aboue measure , it is our sinne that hath bewitched them . Nor let Gods children thinke themselues priuileged in this kinde more than others . i Dauid ( you heard ) was so punished , as well as Ieroboam , howsoeuer God turned it to his good ; and that not in one onely , but i in diuers of his . And if other of Gods children shall in like manner grow wanton , and presuming on Gods goodnesse , shall take liberty to themselues , to walke loofely , and run riot ; God may iustly by the like iudgements call them home againe , and reclaime them , which may be also for their good . Vse 2 To conclude , it may teach Parents what vse to make of Gods hand vpon their children . That they take occasion thereby to looke home to themselues , examine their hearts , view and sur●ey their liues , make inquiry what corruption of theirs either swaying ( without controll ) in the one , or breaking out by way giuen to it in the other , might giue God iust occasion to lay that crosse vpon them : and in more speciall manner , ( because k God oft punisheth vs in those things that we offend in ; as he punished Dauid in his children , for his ouer-much l indulgence towards them ) wherein we haue beene faulty about them , and defectiue in our duty toward them , either in fond affection , or neglect of instruction and correction , or the like . Now , where is there almost any that thinke in such cases on this ? We are troubled to thinke , when our children are euill , that we haue let them go too thin clad , and so they haue caught cold : But wee thinke not how carelesse we haue beene of cloathing ( not their bodies , but ) their soules . We are troubled when they are gone , to thinke that we omitted this or that meanes of helpe for them . But we are not troubled to thinke , that we neglected the best meanes with them , and those that concerned not their temporall but their eternall good . Or wee are not troubled for this , that we brake not off , or humbled our selues for some sinne , which repented of might haue kept them still with vs. Neither yet doe I , or dare I affirme generally , that this is alwaies the cause why God crosseth men in their children : He may doe , and doth it also ( no doubt ) many times , for the m triall and n exercise of his gifts and graces in them , their patience , obedience , confidence in God , and the like , and for other ends to himselfe best knowne , as to make way for some other worke of his . It was not for any speciall sinne of Iob , that o his children were all at once so destroyed , though it were a : grieuous crosse vnto him . It was p not for any speciall sinne of his Parents ( our Sauiour himselfe faith it ) that that poore beggar in the Gospell was borne blinde . Howbeit , since that we learne out of Gods word , that God doth frequently inflict such euills vpon , children for the transgressions of their Parents , yea , and he hath threatned also so to doe : it standeth vs vpon , and it is one of the best vses that we can make , as of those crosses that God layeth on vs in our goods and chattels , and our worldly estates ; so , much more of those that in our children ( who are much neerer than those to vs ) doe befall vs , that we take occasion thereby q to sife and search out our wayes , and to humble our selues in , the sight of God for our sinnes . Had Iereboam so done , peraduenture hee might haue saued his sonnes life , he had at least preuented other iudgements more fearefull , that for want thereof after befell him and his . And wee by so doing , may either remoue Gods hand lying heauy on our children , and on vs also in them , or at least we may haue the crosse so qualified and sanctified , that it shall turne to the good both of vs and ours . FINIS . Notes, typically marginal, from the original text Notes for div A01538-e390 Death of Children . Of this Childe . Ieroboams . The Storie . a 1 King. 11.31 . & 12.20 . b 1 King. 12.26 , 27 , 28. e Abijas his Son , 1 King. 14.1 . f Vers . 4. g Vers . 2. h 1 King. 11.30 , 31. & 14.2 . i Vers . 2. k Vers . 6. l Vers . 10. m Vers . 11. n Vers . 12 , 13. o Vers . 17. Points . Generall . Speciall . p Rom. 6.23 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stipendium : à re militari translatum . Mortis stipendium : vitae donatiuum . Tertull. de resurr . carn . r Rom. 8.10 . ſ Rom. 5.12 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propterea quod . Ibid. Ita potius quam , In quo vti Vulg. & Aug. de peccat . mer. & rem . c. 10. & ad epist . Pel. l. 4. c. 4. & de verb. Ap. 7. & 14. & alibi . u Mors & peccatum , vt acus & filum . Sequatur necesse est poena peccatum . Aug. de praedest . & grat . c. 3. x Intrare mors non posset , nisi intrante peccato . Aug. ibid. y Gen. 2.17 . z Apoc. 21.4 . 1 Cor. 15.26 , 54. Confirmation by Reasons 2. a In vtero damnati ante quam nati , quia de peccato & in peccato procreati & parti . Bern. de temp . 70. b Iob 14.4 . c Fidei candidati , Tertull. de monogam . & Hieron . ad Ocean . & ad Paulin . quaest . 2. d Tibi & semini tuo . Gen. 17.7 , 10 , 11. e Vobis & liberis vestris . Act. 2.39 . f Quomodo vasa in tabernaculo sancta dicuntur , quia sacris vsibus destinata , cum vtique sancta esse non possint , nisi ea quae sentiunt & venerantur Deum . Hieron . ad Paulin. quaest . 2. g Rom. 11.18 . h Quomodo Gal. 2.15 . non natura peccatores ex gentibus . Cartwr . Dum in Christo censentur , ex parentumfide . Morton . i 1 Cor. 7.14 . k Matth. 19.14 . m Psal . 51.5 . n De mundatis nascitur non mundatus , quia tales non facit generatio sed regeneratio . A peccatis itaque nemo nascendo , sedomnes renascendo mundamur . Aug. de pecc . mer. & rem . l. 3. c. 9. Cum sit i●… progenie natorum generatio carnalis , in progenie renatorum regeneratio spiritualis , vis vt de baptisato baptisatus nascatur , cum videas de circumciso non nasci circumcisum ? carnalis est certè ista generatio , & carnalis est circumcisio ; & tamen de circumciso non nascitur circumcisus : sic ergò de baptisato non potest nasci baptisatus . Aug. de verb. Ap. 14. & Albert . in Ioan. 3. Vide & eund . de verb. Ap. 8. o Peccatum quod mundatur per baptismum manet in eis , quos genuerunt baptisati , quomodo praeputium , quod per circumcisionem aufertur , manet in eis , quos genuerunt circumcisi . Aug. de pecc . mer. & rem . l. 3. c. 8. l Rom. 4.11 . cum Col. 2.11 , 12. p 1 Cor. 15.37 . Seritur solummodo granum sine folliculi veste , fundamento spica , numimento aristae , superbia culmi : exurgit copia faeneratū , compagine aedificatum , ordine structum , cultu munitum , vsque● quaque vestitum . Tertull. de resurr . carn . q Pone granum purgatum ; de grano purgato frumentum cum palea nascitur , sine qua seminatur . Aug. de verb. Ap. 14. Palea quae tanta diligentia opere humano separatur , manet in fructu , qui de tritico purgato nascitur . Idem de pec . mer. & rem . l. 3. c. 8. Transmittere p●ssunt ad posteros , quod ipsi non habent , vt paleam frumentum , circumcisus praeputium , sic fideles infidelitatem . Est in illis remissione mundatum , quod est in istis simili remissione , velat circumcisione , velut irituratione & ventilatione mundandum . Ibid. c 9. r Non ob aliud instiuta est regeneratio , nisi quia vitiosa est generatio . Aug. encbir . c. 46. Si sanctificationascuntur de fidelibus fil●j , quid opus habent baptizari ? Idem de pecc . mer. & rom . l. 2. c. 26. Nemo renascatur in corpore Christi , nisi prius nas●atur in corpore peccati : Ibid. l. 1. c. 29. ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys●st . in Tit. h●m . 3. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephes . 2.3 . u Filij irae , non furoris . x 2 Pet. 2.4 . Iudae 6. y Si non filius irae nascerer , non opus esset renasci : si filius furoris nascerer , aui non contigisset , aut non prosuisset renasci . Bern. in Cant. 69. Quest . Answer generall 1. a Infantes qui negat peccatores , neget & mortales . Peccatum autem vt cum paruulis nascatur carnis oculis non videmus : sed quod videmus paruulos mori , cogimur confiteri cum peccato nasci . Aug. de praedest . & grat . cap. 3. * Rom. 5.12 . Answer 2. b Psal . 58.4 . Esa . 11.8 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de prouid . d Esa . 11.6 , 7. e Lupi catulus dum in lustris delitescit caecus , rapinarum rudis & ignarus , ingenium tamen rapax in se haber . Zuingl . adu . Calabapt . f Act. 28.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dio Prus . orat . 74. Instrumenta illis explicandae nequitiae desunt . Sic tutò serpens etiam pestifera tractatur ; dum riget frigore . Non desunt tum illi venena , sed torpent . Sen. ep . 42. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gyges apud Herodot . l. 1. Theano apud Laert. in Pytbag . & Plut. de aud . & de coniug . Mulier cum veste deponit & verecundiam . Hieron . adu . Iouin . l. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epict●t . en●hir . c. 13. Stob. c. 7. Ita Aristot . de anima . l. 1. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 1 Iob. 3.9 . l Luke 1.25 . m In vtero priusquam nasceretur renatus . Greg. mor. l. 3. c. 4. Quod tamen Aug. impossib●le censet . Nemo , inquit , ante renatus quam natus . Et , Renasci nemo potest antequam sit natus . Aug. ep . 57. & de verb. Ap. 14. Verum regenitum si dixisset Greg. contradictionis speciem omnem su●tulisset . n Iob. 3.3 , 7. o Apoc. 2● . 27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. protrept . p 1 Cor. 15.50 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid . Pel. l. 1. ep . 477. Corruptelae nomen non naturae . Tertull. de resu●r . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.13 . r In paruulis nec scientia est , nec conscientia ▪ & est peccatum tamen originis . Aug. ad . Iul. l. 5. c. 1. ſ Cant. 2.15 . t Lupus , catulus licet , lupus est , & à venatoribus captus iure confoditur . Zuingl . ad Vrban . Reg. & Gualt . apolog . u Videram nondum diem ; vterique nondum solueram clusi moras ; Nox me occupauit , & nouae luci abstulit . Mors me antecessit , aliquis intra viscera maternaletum praecocis fati tulit : Sed numquid & peccauit ? abstrusum , abditum , Dubiumque an essem , sceleris infandi reum Deus peregit . Senec. Theb. x Peccatum cum homine nascitur . Olympius apud Aug. ad . Iul. l. 1. c. 3. a Wisd . 13.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menard . b Wisd . 12.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot . ethic . l. 2. c. 1. Quae à natura sunt , aliter se habere non possunt . Idemque ethic . magn . l. 2. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hippocrat . de leg . med . Custode & cura natura potentior omni . Naturam expellas furca licet vsque recurret . Horat . epist . 10. l. 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Olymp. 11. - natura recurret Ad mores fixa & mutari nescia . Horat. satyr . d Nemo bonus , qui non ex malo bonus . Aug. in Prosp . sint . 155. Ad neminem ante bona mens venit , quam mala : omnes praeoccupati sumus . Sen. ep . 51. & 76. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Olymp. 9. Bonus vir sine Deo non est . Sen. ep . 41. Nulla fine Deo mens bona est . Idem ep . 73. f Vt corpora ad quosdam membrerant flexus formari nisi tenera non poffunt : sic animos quoque ad plaeraque duriores robur ipsum facit . Quintil. insti● . l. 1. c. 1. In cunctis fererebus citius assuescit omne quod tenerum est . Pelag. ad Demetr . f Vt corpora ad quosdam membrerant flexus formari nisi tenera non poffunt : sic animos quoque ad plaeraque duriores robur ipsum facit . Quintil. insti● . l. 1. c. 1. In cunctis fererebus citius assuescit omne quod tenerum est . Pelag. ad Demetr . g Cerea flicti . Horat. art . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. paedag . - argilla qu●duis imitaberis 〈◊〉 ▪ Horat. 1. 〈◊〉 . 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . thet . l. 1. c. 11. Videcund . s●p . ethic . magn . l. ● . c. 6. consuetudo altera natura . Cic. fin . l. 5. i Ierem. 13.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dinarch . adu . Aristogit . Dum feruitur libidini facta est consuetudo ; & dum consuetudini non resistitur , facta est necessitas . Aug. confess . l. 8. c. 5. Natura enim & consaetudo vobustissimam faciunt & inuictissimam cupi ditatem . Idem ad Simplic . l. 1. q. 1. Inueterata in nobis malorum omnium labe , aliter iam non vitiosi esse non possumus , nisi vt omnino non simus . Saluian . de prouid . l. 6. Longo quod vsu in peius vsque induruit , Mult●facilius fregeris , quam flexeris . Bu●●an . Bapt. k 1 Pet. 4.4 . l Rom. 2.4 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n Deut. 20.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristat . Ethic. l. 7. c. 2. Quod Galen . sic extulit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Quod malim , quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Erasm . chil . 2. cent . 1. adag . 8. Nam & Aristot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 2.5 . Sicut mittentes pecuniam in gazophylacium , quod vbi tam impletar confringitur , Stella in Luc. Point 2. Generall . p Mors vbique nos expectat . Aug. de spir . & anim . c. 51. Erras , si in nauigatione tantum existimes , minimum esse qua à m●rte vita diducitur . In omni loco aequè tenue interuallum est . Non vbique se mors tam prope ostendit ; vbique tam prope est . Sen. ep . 49. Quod enim tempus morti exemptum est ? A quo prope non est , parata omnibius locis , omnibus momentis ? Idem ep . 30. Mors vbique praesto est : occurrit vndique . Idem nat . quaest . l. 6. c. 2. q Quomodo Sen. ep . 122. Nullum animal sine metu mortis in vitam predit . r Senibus mors in ianuis , adolescentibus in insidijs est . Bern. de conuers . c. 14. Et sub eodem pueritia fato est . Fuscus Sen. suasor . 2. ſ Ab vtero ad vrnam . Iob 10.19 . & 3.11 . - protinus quosdom editos N●x occupauit , & nouae lucī abstulit . Sen. Theb. In ipso saepè lucis exordio mors nascentem sequitur . Hieron . ad Paul. Concord . t Eccles . 6.3 . Psal . 58.8 . Iob. 3.16 . - aliquis intra viscera Materna letum praecocis fati tulit . Sen. Theb. Ita necessaria crudelitate in vtero trucidatur infans , matricida , ni moriturus . Tertull. de anim . u Dubium an essem . Sen. Theb. Reason generall . a Psal . 31.15 . b Leuit. 25.23 Deus solus proprietarius est : homines ad placitum coloni . St. Iun. vindic . l. 1. Aduenae nascendo , incolae viuendo , quia migrare compelluntur moriendo . Aug. in Leuit. q. 91. c Vita da●a est vtenda , data est — Mutua , nec certo perso●uenda die . Pedo ad Liu. d 2 Cor. 5.1 . e Prou. 20.27 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Vita enim lucu vsura dicitur , Iob 3.20 . Mers nocti fimilis perhibetur . Nobi● cum semel ●xcidi● breuis lux , Nox est perpetua vna dormienda . Catul . epigr. 5. i Esai . 40.6 . 1 Pet. 1.24 . k Esai . 40.7 , 8. Psal . 103.15 , 16. Iob 14.2 . m Psal . 90.4 , 5 , 6. Vno die totam hominis vitam conclusit . Philip. in Iob 1. Instar totius vitae dies est . Sen. Epist . 61. Vide Cic. Tuscul . l. 1. cum Ephemero bestiola hominem committentem . n Nihil interest inter diem & seculū . Sen. ep . 100. Nihil enim habet longissimi temporis spatiū , quod non in vno die inuenis , lucem & nocte , & alternas mundi vices : plura , non alia facit ista nox , alias contractior , alias productior , Idem ep . 12. o Amos 8.9 . p Iob 15.33 . & 21.23 . q Psal . 129.6 . Solstitialis velut herba solet , Oftentatus raptusque . simul . Auson . profess . Allusit ad illud Plaut . Pseud . 1.1 . Quasi solstitialis herba paulisper fui ; Repente exortus sum , repentino occidi . Et ad illud Virg. Aen. 6. Ostendent terris hunc tantum fata , nec vltra Esse sinent . r Mors te vbique expectat : & tu igitur , si sapis , eam vbique expectabis . Aug. de spir . & anim . c. 51. Bern. medit . c. 3. & Ocul . moral . c. 7. Incertū est , quo te loco mors expectet : Itaque tu illam omni loco expecta . Sen. ep . 26. ſ Iob 14.14 . t Eccles . 12.1 . u Mors tam iuueni ante oculos debet esse quam seni . Non enim citamur ex censu . Sen. ep . 12. Eata seriem non seruant . Jbid. 62. x Matth. 24.32 , 33. Luk. 21.30 , 31. y 2 Thess . 2.3 . z Rom. 11.25 , 26 , 31. a Luk. 2.26 . b Matth. 16.28 . c Mixta senum ac inuenum densantur funera , nullum saeuacaput Proserpina fugit . Hor. carm . 1.28 . d Iob 21.23 . e Nunquid vt homo concidat res magni molimenti est ? &c. Sen. ad Marc. c. 11. Nihil tam exiguum est , quod nō in perniciē generis humani satis valeat . Idem qu. nat . l. 6. c. 2. f Vers . 13. g 1 Cor. 7.29 . Nostros sic habere , sic amare debemus , tanquam nihil nobis de perpetuitate , in ò nihil de diuturnitate i● sorum promissum sit . Sen. ad Marc. c. 10. h Tit. 2.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de amor . prol . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1.28 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1.30 . m Tulisti , quia tuus erat : gratias ago , quod dedisti ; non obmurmuro , quoniam abstulisti . Bern. de temp . 110. n Iosh . 24.3 , 4. Psal . 127.3 . Abstulit ; sed dedit . Sen. ep . 63. Non moeremus , quod talem amifimus ; sed gratias agimus , quod habuimus . Hieron . epitaph . Paul. o Gen. 22.1 . p Anytus . q Vise Plut. in Alcib . & in Erotic . & Athen. dipnosop . lib. 12. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ſ Percussus subita orbitate filio●●m , vt quos sigillatim susceperat , simul perderet ; tanquam eorum numerositas , non vnde foelicitas ernaretur , extiterit , sed vnde calamitas augereti●● . Hugo Vict. de patient . c. 11. t Iob 1.21 . u Matth. 23.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 3. Points Speciall . Point 1. Speciall a See , Abrahams Decease on Genes . 25.8 . Point 2. Speciall . b Esai . 57.1 . c Psal . 12.1 . d 1 Iob. 5.19 . e Psal . 12.8 . Reasons 2. f 1 Pet. 4.17 . g Ier. 25.17 , 28 , 29. h 1 Cor. 11.30 . i Iohn 25. ● . Planta ferax falcem patiturque petitque freqūentem , Cultoris 〈◊〉 recisa mamu . Dum rigid● r●bus inf●lix intalla mucrone Permanet , hibernis esca futura focis . Non pacitur impi●s , 〈◊〉 farmentis 〈◊〉 ad 〈◊〉 : non 〈…〉 ad proficiendem purgationem . Aug. ad Faust . l. 22. c. 21. k 〈◊〉 11.35 . t Zach. 9.1 . u Habb . 2.3 . x 1 Cor. 11.32 . y Esai . 57.1 . z 2 King. 22.20 . e Vers . 12-16 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Plut. ad Apollon . Question . a Exod. 20 . 1● . Deut. 5. ●● . Ephes . 6. ●● . b Itaque mandatū hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Philo de decalog . & tabulae cam pri●r● dicat . c Matth. 16.4 . d Psal . 128.5 , 6. e 1 Sam. 2.32 . f Zech. 14.21 . g Psal . 74.4 . h Sic diu viuere , est diu torqueri . Aug. de temp . 113. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apud Plut. de prouid . k Hincillud , Exigua pars est vitae , quàm nos viuimus . Caeterum omne spatium non vita sed tempus est . Sen. de breu . vit . c. 2. Potest fieri , imò saepe fit , vt qui diu vixcrit , parum vixerit . Idem ep . 49. In longissima vita minimum est quod viuitur . Idem ep . 98. Quem saeuaden , pestai a portu exceptum huc & illuc tulit , 〈…〉 in orbem egil , non ille multum ●auigau● , sed mult●m 〈◊〉 est , Idem de 〈◊〉 8. Non illediu vixit , sed diu fuit . Ibid. Ita de disco●di con●ugio ●hemis● dē anima . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Gen. 27.46 . Iob. 7.25 . m Chrysost . alicubi . sed locus iam non fuccurrit . n Psal . 21.4 . o Chrysost . in Rom. hom . 7. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r Malac. 3.17 . ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idquod in thesaur l● praecipuum & primariū habetur . t Exod. 19. ● . Deut 7.6 . & 14. ● . & 26.18 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Plut. ad Apollon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Prus . orat . 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid . 29. Dij coeles●es quibusdam pi●ssimis mortem , tanquam summis praemium persoluerunt . Iulian. apud Ammian . l. 25. b Exod. 20.12 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys . in Psal . 114. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eur●p . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem apud Plut. ad Apollon . Qualis est enim vita haec infulix , misera , qua semper ad non esse , tendit . Chrysost . in . Psalm . 143.2 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad Apoll. O ignaros malorum suorū , quibus non mors vt optimum inuentum naturae laudatur ? quae siue faelicitatem includit , siue calamitatem repellit , siue satiotatem aut lassitudinem senis terminat , siue iuuenile aeuū , dum melio●a sperantur , in flore de ducit , siue pueritiam ante duriores casus reuccal , omnibus finis , multis remedium , quibusdam votum , de nullis melius merita , quam de his , ad quos venit antequam inuocarctur . Senec. ad Marc. c. 20. Cogita quantum boni●pportuna mors habeat , quam multis diutius vixisse nocuerit . Ibid. f Matth. 24.19 . g In meliorem emittitur vitam , tranquillius tutiusque inter diuina mansurus . Sen. ep . 71. Point 2. speciall . Point 3. speciall . b ● King. 23.25 , 26 , 27 , 29. c Gen. 19.12 , 13 , 15 , 16 , 29. 2 Pet. 2.6 , 7 , 9. d Gen. 6.13 . & 7.1 , 4. e 1 King. 14. ●1 . & 15.29 , 30. f Psal . 106.23 . g Psal . 106.20 , 30. h Gen. 18.31 , 32. Ier. 5.1 . Ezek. 14.14 , 16 , 20. i Ier. 7.16 . & 11.14 . & 15.1 . k Exod. 32.10 . Multum Moisi permittit creator omnium ; & feriendi licentiam quarit à Mose qui Moseui fecit . Bern. de temp . 83. Sine me , ait , vt ille non sineret , Tertull . ad . Marc. l. 2. l Gen. 19.21 . m Gen. 19.20 , 21. n Gen. 19.24 . Amos 4.11 . o Deut. 29.23 . Hosh . 11.8 . p Matth. 12.29 . Luke 11.22 . q i. vis & robur Israelis . Iun. in not . r 2 King. 2.12 . ſ 2 King. 13.14 . a Somen sanctum statumen lerrae . Esai . 6.13 . b Iob. 22.30 . c Ita Vers . Geneu . post Dauid . Kimchi . d Ita Vers . Regia post Leon. Iud. e Ita post R. Solomon . & Menach . Elias in Thish . Mercer . & Iun. f Ezek. 14.14 , 16. g Vise Iun. & Piscat . vers . & annot . h 1 Chron. 26.16 , 18. 1 King. 10.5 . 2 Chron. 9.11 . i Iudg. 16.26 , 29 , 30. k Esai . 3.2 , 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pausan . in Lacon . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plaut . apud Strigel . in 2 Reg. 23. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oraculum Atheniensibus datū ; quod ita interpretatus est Themistocles . Herodot . l. 7. Plut. in Themist . Aelian . l. 12. c. 43. Galen . exhort . ad art Clem. Strom. l. 5. Euseb . praepar . l. 5. c. 24. Suid. n Lycurgus interrogatus cur muris vrbem non cinxisset , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. apophth . Vide eund . sympos . l. 2. c. 5. & Epictet . apud Stob. c. 5. Sed & Agesilaus quaerenti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ciues armatos ost●ndens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod & idem de inuenibus Spartanis Antalcidas : adiecitque , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ibid. Vide Plaut . Pers . 4.4 . Point 4. speciall . o Exod. 4.22 , 23. & 13.29 . p 2 Sam. 12.14 . q 1 King. 13.33 . & 14.1 , 17. r Exod. 20.5 . Deut. 5.9 . ſ Exod. 34.7 . Num. 14.18 . Ier. 32.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. apud Plut. de prouid . t Gen. 9.22 , 24 , 25. u Iosh 7.1 , 24 , 25. x 2 King. 5.27 . a Liberi inter , parentum suorum bona numerantur . Alibus . dicaeolog . l. 1. c. 30. Sunt res parentum , & in eis etiam parentes puniuntur . Tho. sum . p. 2● . 2● . q. 108. a. 4. ad . 3. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. apophth . & Artaxerx . Hinc Dio Prus . orat . 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. in Leuit . quaest . 18. d Iob 1.12 , 18. e Filij membra parentum esse videntur . Saluian . de prouid . l. 3. Parsqūe tui latitat corpore clausa meo . Ouid. epist . 2. ex Phyllidis persona . Liberi sunt quasi vna persona cum patre . Alihus . l. 1. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de prouid . f Tanquam membra vnius corporis . Aug. in los . q. 8. & Iun. in Iosh . 7. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin . nom . orthodox . quaest . 137. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. * 2 Sam. 24.10 , 15. i Matth. 15.22 . k Ad seipsam petit adiutorium , quia in filia sua , velut in persona propria ●orquebatur . Simon , Cass . in euang . l. 5. c. 24. Filia malum suum reputat . Petr. Richard in Euang. l Gen. 20.7 , 18. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de prouid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. n Exod. 12.29 . o 2 Sam. 24.15 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin . ●rthod . q. 137. q Prou. 14.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . de statuis , hom . 11. 1 Cor. 12.21 . Obiection . r Deut. 24.16 . ſ Ier. 31.29 . Ezek. 18.2 . t Patres peccant , & filij vapulant . Chald. u Ier. 31.30 . Ezek. 18.4 . x Ezek. 18.20 . Euasions 3. a Peccatores diaboli fi●ij , vnus ex ●●●ero per ordinem persuasionis generatis hi iu carne pofiti p●●i●ntur , ne in aeternum pereant : pater autem diabolus non in hoc seculo corripitur , vt in aeternum damnetur . Origen . in Exod. hom . 8. b 1 Cor. 11.32 . c Iude 6. d Quidam ad animam humanam reserunt . Patrem primum vi●iorum incentiuum ; filiu●… , vbi peccatum cogitatio concepit ; neposē , vbi ●ecc . opere perpetratur ; pronepotē , vbi in peccato quis gloriatur . Primos ac secundos stimulos Deum non punire : actumtertium ac quarsum vindicare . Hieron . in Ezech. 18. e Iam. 1.14 , 15. * Commentatoris officium est , non quid ipse velit , sod quid sentide ille quem interpretatur , exponere . Hieron . apolog . 1. de Ioum. Nihil quaerendum in verbis nisi loquentium voluntas : cui demonstrandae inuigi●are d●bent omnes veridici narratores & ●narra●o●es . Aug. de consens . Euang. l. 2. c. 46. Litera enim suauiter excutionda est , non captiuorum m●re acerbe torquenda , donec restituat quod non accepit . Ioan. Sarub. metalog . l. 3. c. 1. Exception . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. in Exod. q. 40. Non est argumentum truculentiae tantis per iram tenere , sed signum misericordiae poenam differre peccati . Hieron . in Ezec. 18. Idemque Thom. sum . p. ●a . 2ae . q. 108. a. 4. ad 1. Misericordiae potius quam seueritatis , quod cousque differt . & Ale●s . p. 3. q. 41. m. 4 a. 1. non inaequalitate iudicij , vt alij peccent , alij puniantur : sed magnitudine clementiae , dum poenitentem expectat . &c. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegypto exeuntes in eremo ceciderūt . Theodoret. in Exo. q. 4● Gen. 15.16 . Exod. 12.41 . & 13.18 . h Ab Abr. ad Dauid ae●●● 1● . a Dauid ad transportationem Babylon . 2● ▪ Concession . ● transport . ad Christum 3. inde ad 〈◊〉 secull 4. ae●●●e ● . captiua fuit gens Iudaica , in 4. eradicata . Aug. ad Adi●ant . c. 7. Concession . i 1 King. 21.29 . k 1 King. 14.10 . l 1 King. 15.29 . m Iam. 1.15 . Apoc. 2. ●● . 2● . n Gen. 15.16 . Matth. 23.32.38 . 1 Thess . 2.15 , 16. o Exod. 20.6 . Deut. 5.10 . & 7.9 . Ier. 3● . 18 . Exception . r In vtraque sententia diss●milis sensus , P●cantum quippe originale quia à parentibus trahimus , nisi per gratiam bapt . solu●mur , etiam parentū peccata p●rtamus , quia vnum adhuc cum illis sumus . Reddit ergò peccata parentū in filios , dum pro culpa parentis ex originali peccato anima polluitur prolis : Et nursus nou reddit , &c. quia cum ab orig . pecc . per bapt . liberamur , iam non parentum culpas , sed qua● ipsi committimus , habemus . Greg. mor. l. 15. c. 21. p Psal . 115.13 , 14. q Deut. 24. de natis , Exod. 20. de nandum natis , propter peccatum originale quod ab Adam trabitur , & cuim●rs temp●ralis redditur , Aug. in Deut. q. 42. ſ Est enim inherens quiddam proprium ac pecullaro tulque vittam originale , non imputatio mera peccati anemi , vti delir●nt Pig●●●● controu . 1. & Catharin de pec . orig . c. 6. Vide Alex. Ales p. 2. q. 122. m. 2. a. 1. t Parum enim solidum , quod Aug. vbi sup . Per numarum seplenarium ( qui 3. & 4. constat ) vntuers●m intelligi . u Exod. 20.6 . Deut. 7.9 . x Exod. ●0 . 4 , 5. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. in Exod. q. 40. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. d Non sunt van● mina , dominicae . Polan . in Mal. 1. e Siimpune , vacat Ve. Tertull. ad Marc. l. 2. f Matth. 5.18 . Ego iam ●lim mihi persuasi in sacri preti●sique eloquij textu nec modicam vacare particulam . Bern. in . cant . 72. g Esai . 38.1 , 5. Ion. 3.4 , 10. Ierem. 18.7 , 8. h Patram delicta ex fili●s exigit : duritia populi talia remedia , vt velposterit 〈◊〉 suis prospiclentes legi diuina obedirent . Tertull . ad Marc. l. 2. i Futurum vt post duritiam populi duritia legit edomitam , iustitia iam nou genus , sed personas iudicaret . Ibid . k Ezech. 18.4 . l Psal . 119.89 . Matth. 5.17 , 18. Luk. 16.17 . m Ezech. 18.25 . n Ierem. 32.18 . o Ambae eiusdem voces : prior per Mosem ad Iudaeos . Optat. ad Donat. l. 7. p Praeuidens parum dictures prae magnitudine culpae . Ibid. q Matth. 27.25 . r Altera ad Christianos pertinet . Ibid. Vide de boc & Aug. ad Iulian. l. 6. c. 12. ſ Parentum peccatis paruulos obligari , non improbabiliter dicitur . Aug. Enchir. c. 46. Parentū peccata modo quodam sunt aliena , modo quodam & nostra ●aliena quippe proprietate sunt actionis , & nostra sunt contagione propaginis . Idem ad Iul. l. 6. c. 4. Vise Le●● . ● . Pp. ep . 86. & Greg. mor. l. 15. c. 22. t Quousqua implicetur proles statuere non audet Aug. Enchir. c. 47. * Vide I●om . sum . p. 1 a. 2 ae . q. 81. a. 2. & Alex. Ales , p. 2. q. 122. m. 2. a. 1. u Damnosa quid non imminuit dies ? Aetas parentum peior auis tulit Nos nequiores , mox daturos Progeniem vitiosiorem . Horat. carm . 3.6 . x Sed & si benedictio patrum semini quoque corum destinabatur sine vllo adhuc merito eius , cur non & rentus patrum in fillos quoque redundaret ? vt per totum genus & gratia decurreret & offensa . Tertull. ad Marc. l. 2. y 2 ●am . 9.5 . Pa● instr●●m qui ●spa● apud to bená acta seruantur . Cuius 〈…〉 fides innotuerit , h●reditatis iure , quod autori debueris , 〈…〉 refundis . Hacten●● de maiorum obse●●●is fructum , & tamen de suppli●ijs excessum non 〈◊〉 , &c. E●●●d . Panegyr . z 2 King. 14.6 . 〈◊〉 ●●●●ldem damni p●r 〈◊〉 ●ffici p●●●st filius : quate●●● bo●●m eius à parenti● bono depe●idet : sica● in 〈…〉 , filius amittit hareditatem pro peccato parentis . Them. p. 2 a. 2 a. q. 108. ● ▪ 〈…〉 2. 〈◊〉 Cic. ad Brut. ep . 13. Nec vere me fugit , quam fit acerbum , Parentum scelera fisiorum 〈…〉 sed hoc praeclare legibus comparatum est ( de bona p●●●●candis ) vt ●●●●lias libero 〈◊〉 parentes 〈◊〉 . radderet , At non 〈◊〉 flage●● . 〈…〉 multo minus gl●●ij . a De eis qui in paternis versaniur malis . Quis enim 〈◊〉 & mali filium 〈…〉 execretur ? quō . bonum & boni filium duplici quis honore honor andum tenseat . Aug. 〈◊〉 vet . & nou . Test . quaest . 14. Non hoc fit , nisicum fuerit 〈…〉 . Aug. post coll●t . c. 7. Muta●●r , si parentum facto non sapientur . ●2 . ● is quippè non reddicatur peccata parentum , qui non imitantur mores illorum . Quemod modum autem bonorum 〈◊〉 fac●● , vt eliam propria peccata 〈…〉 facit , vt non 〈◊〉 suo sed etiant corum , 〈…〉 . Psal . 10● . Non 〈…〉 parentes fuerunt peccat●●●s , sed quis ipsi peccatorum amidatores . Hibr●● in Ezech. 18. Cum pr●nectiores ex parentum culpa ferinutur , ill●rum poenas luunt , quorum opera secuti sunt . Greg. mor. l. 15. c. 21. Non nisi sit culpae particeps . Them. sum . 1 a. 2 a. q. 81. a. 1. & Alex. Ales p. 2. q. 122. m. 1. b De●●nit esse filius iniquorum , qui non imitatur mores illorum . Aug. in Psal . 108. Eorum ●uim 〈◊〉 , quorum mores imitamur . Origen . in Ezech. bom . c Quia●sque ad 3. & 4. prog●● , eam quam imitentur filij , parentum vitam possunt videre , ●sque adeos vltio extenditur , qui viderunt quod male sequerentur . Greg. Ibid. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de leg . l. 9. Quod idem cum isto facit , Euseb . praepara● . Euang. l. 2. c. 39. e Quomodo milites Maximini percussores , Ex pessimo genere ne catulum quidem esse relinquendum . Iul. Capitol . Exception . Solution . f Heb. 9.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Archin . Clam . Strom l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Alcest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antho●●g . Debemur m●●ti . H●rat . art . g Natura dabitum Deut repetit quomodo & quando vidi : homo tum dema● r●petit , cum ī●bet naturae Deus . Ius● . in Ios . 7. h Josua 7.24 . Deus hoc ipse mandauit , non iudex , cui illud praeceptum est . Deut. 14.16 . Aug. in Ios . q. 8. i Neque enim liquet , quod Iun. laborasse faminam contagione conscientiae . k 2 King. 14.6 . 2 Chron. 25.4 . Homine iudice nemo nisi ex eulpa propria poenas debet luere . Aug. in Ios . q. 8. l Deut. 24.16 . Reatus patris non obest liberis . Althus . dicaealog . l. 1. c. 30. Filius pattis aniquitalem ferre non debet . Petr. Fons leg . select . Sancimus ibi esse poenam , vbi & noxia est . Propinquos , natos , familiates procul à calumnia sub●●oue●ꝰ quos reossceleris societas non facit . Peccata suos teneant autores . Nec vlterius progrediatur metꝰ 〈◊〉 re●atur delictū . Arcad. Theodos . & Honor. Cod. l. 9. tit . 47. leg . 22. Crimen vel poena paterna nullam maculam filio nifligere potest . Namque vnusquisque ex suo admisso forti subijcitur , nec 〈◊〉 criminis successor constituitur . 〈◊〉 . Digest . l. 48.1.19 . l. 26. Et ●rat . d●●r . c. 1. q. 4. c. ● . m Quomodo de Roman is Hor. carm . 3.6 . Delicta maiorū immeritus lu●s , Romane , donec templa refeceris Aedesque labentes Deorū , &c. n Ezek. 20.30 , 31. Ierem. 7.26 . & 16.12 . o Ierem. 3.25 . p Rom. 8.28 . Sicut nihil est , quod malis non noceat . Quibꝰ pestifera fiunt , quae profutura essent , si alijs darentur . Sen. de benef . l. 5. c. 12. Ita. nihil est quod non bonis prodesse possit . Idem de prou . c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph. apud Plut. de mimic . q Panalia aliquando habent ratronem maledicti , ali● habent rationers medicinae . Vide post Aug. in Ios . qu. 8. Thom. sum . p. 1 a 2 ae . q. 87. a. 7 , 8. & p. 2 a. 2 ae . q. 108. a. 4. Simplic . in Epictet . enchirid . c. 13. & Senet de prouid . c. 3. Hinc distinctio illa poenae , in nocentem , & conferentem ; siue in suffocantem & promouen●em : item in poenam vindictae , & poenam cautelae : siue in condemnantem , & corrigentem : apud Alens . p. 1. q. 39. m. ●● . 4. § 1. s . 6. & p. 2. q. 115. m. 3. s . 1. & q. 122. m. 1. s . 1. & p. 3. q. 41. m. 4. a. 1. Courses 4. r Exod. 12.29 . ſ 2 Sam. 12.14 , 15 , 18. t 2 Sam. 12.10 , 11. & 18.9 , 15 , 33. u 1 King. 14.1 , 3 , 12 , 17. x Vers . 13 , 18. Recapitulation . Branches 4. a Vt vel posieritatibus consul●ntes diuinae leg●ob●dirent . Tertull. ad Marc. l. 2. b Quis non magis filiorum salutem quam suam curet ? Tertull. Ibid. Ita Leo Homericus Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Auisque apud e●nd . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 324. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de amor . prol . Catulorū amor in venabula impingit faeras Sen. ep . 74. c Deut. 4.40 . & 5.29 . & 7.8 , 9 , 13. & 28.4 . d Deut. 28.18 , 32 , 41. Ier. 5.17 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ex Eurip . Orest . Clem. Str●m . l. 7. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sanit . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . Cas . de ebrietat . i 2 Sam. 12.10 , 11 , 14 , 15 , 18. & 13.1 , 14 , 28 , 29. & 16.22 . & 18.9 , 15 , 33. 1 King. 1.5 , 9. i 2 Sam. 12.10 , 11 , 14 , 15 , 18. & 13.1 , 14 , 28 , 29. & 16.22 . & 18.9 , 15 , 33. 1 King. 1.5 , 9. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sapient . 11.13 . In quibus peccamus , in eisdem plectimur . In Hellogabali conscios saeuitum vario genere mortis , quum alios vitalibus exemptos n●carent , alios ab ima parte perfodederent , vt mors esset vitae consentiens . Lamprid. l 2 Sam. 18.33 . & 19.4 , 5 , 6. 1 King. 1.6 . Verum ac seuerum illud Pi● 2. Pp. Hostem in se nutrire , qui nimis filio ignoscit . Platin. m Ad examen . n Ad exercitium . Exercitiasunt nobis ista , non funera . Cypr. de mortal . Vide Alex. Ales p. 1. q. 39. m. 3. a. 4. § 1. s . 6. o Iob 1.18 , 19. p Iohn 5.3 . Vnde Alex. Ales p. 3. q. 5. 〈…〉 dupli●●● 〈…〉 ad 〈…〉 , ad 〈…〉 . q 〈◊〉 3.39 , 40. 
A01541	----	Marriage duties briefely couched togither out of Colossians, 3. 18, 19. By Thomas Gataker Bachelar of Diuinitie and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1620 Approx. 105 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01541 STC 11667 ESTC S102975 99838734 99838734 3122 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01541) Transcribed from: (Early English Books Online ; image set 3122) Images scanned from microfilm: (Early English books, 1475-1640 ; 1024:13) Marriage duties briefely couched togither out of Colossians, 3. 18, 19. By Thomas Gataker Bachelar of Diuinitie and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [8], 48 p. Printed by William Iones, for William Bladen, and are be sold at his shop at the signe of the Bible in Pauls Church-yard, London : 1620. The first leaf is blank. Also issued as part 6 of: Certaine sermons first preached and since published: London, 1622. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Marriage -- Religious aspects -- Early works to 1800. Sermons, English -- 17th century. 2003-08 TCP Assigned for keying and markup 2003-09 SPi Global Keyed and coded from ProQuest page images 2003-10 Jonathan Blaney Sampled and proofread 2003-10 Jonathan Blaney Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion MARRIAGE DVTIES BRIEFELY COVCHED TOGITHER ; OVT OF COLOSSIANS , 3.18 , 19. BY THOMAS GATAKER Bachelar of Diuinitie and Pastor of Rotherhith . LONDON , Printed by WILLIAM IONES , for WILLIAM BLADEN , and are to be sold at his shop at the signe of the Bible in Pauls Church-yard . 1620. TO THE HOPEFVLL YOVNG COVPLE , THE RIGHT WORSHIPFVLL Mr. ROBERT COOKE Esquire , and the vertuous Gentlewoman , Mistres DOROTHIE COOKE his wife ; many comfortable daies in Gods ●ea●e and ●auour to their mutuall and eternall good . RIght louely and beloued in Christ ; giue me leaue to include you both in one Dedication , whome heartie loue and affection hath conioyned togither , and whome Gods ●●ne ordinance hath made one . At the time of 〈◊〉 ●●l●mne knitting of you togither , there was 〈◊〉 important considerations a dutie 〈…〉 absolutely necessarie , yet at such times not vnseasonable . To supply that defect , I make bold now to present you with some passages of such a subiect , as it is like , had then beene handled , if opportunitie had serued . They are raw notes of a Sermon long since made on the like occasion : Which finding by mee , and willing to imbrace any opportunitie of expressing my loue there in any degree , where I iustly owe so great a measure , I suddainly reuised and prepared them for the pres●e . And albeit , in the reuising of them I obserued some defects , and could well haue beene content to haue taken further time and paines for the better polishing , and the more orderly digesting of them , as also for the speciall applying of them to your selues , to whome now they are addressed : yet I supposed it would bee much more conuenient and behoouefull , without further delay , while the occasion is yet fresh , to present you with them as they are , that they might salute a New-married Couple at the entring in of the New-yeere . An exact treatise , or large discourse of Marriage Duties ( though the Title be such ) I hope they will not expect , that shall vnderstand that they haue here but the Substance of one Sermon , deliuered , when it was , within the compasse of little more then an houre , and vpon the recollecting of my Meditations afterward , at the request of some , not much enlarged . And though I doubt not but you may meete with many profitable Treatises of the like Argument , yet I was desirous you should haue somewhat thereof from my selfe . The truth of God , I wot well , is the same , and deserueth all due regard , by whomsoeuer it is deliuered . But yet there is some efficacie added to it , when it is brought vs by those whome we specially affect , and of whome we are perswaded that they doe likewise in speciall manner affect vs. Of this mutuall affection betweene you both and my selfe , as there is in diuers respects very great and iust ground , so , I hope , there is no doubt at all made on either side of it . The assurance whereof if it may helpe to supply some defects that may be found in this vntimely birth , some good fruite , I hope , by the reading of it may redound to you both . Much I heartily desire may daily , both by this and by all other good meanes , to all your friends ioy , your owne mutuall comfort here , and your eternall happinesse hereafter . With which vnfained desire I end for the present , and rest . Your poore kinsman and heartie well-wisher , THO. GATAKER . MARRIAGE DVTIES . Coloss. 3.18 , 19. Wiues , submit your selues vnto your Husbands ; as it is c●mely in the Lord. Husbands , loue your Wiues ; and bee not bitter to them . WIthout Faith , a saith the Apostle Paul , it is impossible to please God. And , (b) Faith , saith the Apostle Iames , Is but dead without workes . There bee two things therefore necessarily required of euery Christian , * true Faith and good Life . A man cannot liue but by a liuely Faith ; and Faith is not liuely without ho●y Life . The Apostle therefore accordingly spendeth this , as he doth (c) other of his Epistles , (d) partly in deliuering the grounds and doctrine of Faith , (e) and partly in directing the faithfull for the manner of their Life . Now because euery man ordinarily hath (f) two seuerall Callings , a Generall and a Speciall : the Generall calling of a Christian ; and some Speciall calling in that particular estate that God hath assigned each one vnto : the Apostle giueth Rules here , as (g) else-where , for our behauiour in either (h) some generally concerning all men generally , as they are Christians , in the former part of this Chapiter : (i) some speciall concerning seuerall persons in their seuerall estates , as they are inferiours or superiours , tyed by naturall or ciuill bands either to other ; in the words of my text , and so forward . And in this part the Apostle deliuereth the Duties . (k) 1. Of Husband and Wife . (l) 2. Of Parents and Children . (m) 3. Of (n) Masters and (o) Seruants . The Duties of Husband and Wife are in the words of my Text. (p) the Wiues dutie in the former verse , (q) the Husbands in the latter . In handling whereof we will , obserue , first the Order , then the Matter , * For the Order , the Apostle is here , as euer vsually , exact . * Before , he began (r) first with Faith , and (s) then came to Life : because Faith is the Roote and good Life the Fruit : and without the Roote there can be no Fruit : in reg●rd whereof it is well said , that The whole life of the Faithlesse is nothing but sinne , and there can nothing be good without the chiefe good . For it is no lesse true of speciall Faith , which is spoken by the Apostle of the generall Faith , that (t) whatsoeuer is not of Faith , is sinne . He began (u) first with rules of Life generall , and (x) then came to Rules speciall : because howsoeuer * the Heathen man thought that A man might be a good Man and yet not a good citizen , or he might be a good Magistrate , or a good Master , and yet not a good Man : yet indeed a man can not be a good Husband , or Parent , or Master , vnlesse he first be a good Christian : at least not so good as to reape comfort or benefit thereby himselfe , or to performe offices to others in that manner as he ought . Here likewise (y) he beginneth first with the duties of married persons ; and of them (z) first with the wiues . First , at the duties of married persons of man and wife the Apostle beginneth here , as (a) else-where ; and so proceedeth to the duties (b) of Children and Parents in the second place , and * of Seruants and Masters in the third place . First , (c) because this societie it is the first that euer was in the world : and therefore as it was * the first in nature , so it is the first here in order : the Apostle beginneth first with that which in course of nature is first . Secondly , because this is (d) the fountaine from whence the rest flow : and the streames can not flow pure and cleare vnlesse the fountaine be first clensed and kept cleane . The Apostle therefore wisely beginneth at the Head-spring , that a good course being setled in this principall societie , it may be the better kept and continued in others that issue and flow from it . And this point thus obserued may first serue to shew what is one maine cause of much neglect of dutie in many families , in children towards parents , in seruants toward Master and Mistres ; because the gouernours are not carefull of mutuall duties betwixt themselues , of concord and agreement the one with the other , of loue and fidelitie the one to the other , of respectfull and regardfull carriage the one towards the other . And so neglect of dutie and difference betweene them is a meanes to breed a contempt of one or both in those that should be guided by them : making seruants and children to take occasion of libertie and faile in their duty to them , as they faile in dutie either to other . Yea it is a iust iudgement oft with God to punish the one by the other : as * rebellion against the Creator by rebellion in the creature ; so neglect in rulers of duties enioyn●d them of God , by neglect of dutie toward them in those that should be ruled by them . Secondly , it may admonish married folke , that are heads of houses , if they desire to haue things go wel ' in the family that they haue a speciall care of those duties that God hath enioyned them in regard either of other . That will be a meanes to make duties passe more orderly both from them to others , and from others to them , as the contrarie prooueth ordinarily a great hindrance to either . For as in a clocke or a watch , if the spring be faultie , the wheeles can not goe , or if they mooue not either other , the hammer can not strike : so here , where dutie faileth betweene man and w●fe it causeth a neglect of all other good duties in the family that dependeth vpon them , yea (e) of dutie oft euen to God himselfe in them . And therefore married persons , if they desire to haue duties performed to them by others , they must first performe what is fit and conuenient either to other : remembring that the due performance of mutuall duties to either , shall both make them fitter for the performance of good offices to others , and others readier in performance of theirs vnto them . Now in the next place as the Apostle beginneth with Married persons , Man and wise ; so of the twaine here he placeth (f) the wiues dutie in the first place . A course constantly obserued both by (g) Peter and (h) Paul , as here lo else-where , that they begin first with the wiues dutie and so (i) passe on to the husbands ; and that for two causes . First to shew the inferioritie of the wife in regard of the husband ; for we may obserue that the Apostle beginneth euer with the dutie of the inferiour : (k) first the childrens , (l) then the Parents : first (m) the Seruants , (n) then the Masters : and so first the wiues then the Husbands : the womans first , then the Mans. Secondly , to shew where dutie is to begin , on the wiues part ; it is to begin at the inferiour and so to ascend to the superiour . For * Loue goeth downeward : dutie commeth vpward . It beginneth with the inferiour and so goeth vp to the superiour . The wiues dutie is as the base or ground that the husband dutie is built vpon . It is that that must draw dutie and respect from the husband . (a) Likewise , saith the Apostle Peter , Let the men liue with their wiues , &c. Hauing spoken of the wiues behauiour toward her husband before . Not that it is lawfull for the superiour to omit his dutie , if the inferiour be slacke or faultie in the performance of hers , but to shew in course of nature whither should begin to shew dutie . And this first serueth to admonish the wife to be forward in performance of such good duties as God requireth on her part ; and not to straine courtesie and stand vpon tearmes , as to say , Let him doe what he should doe , and then I will doe what is befitting me . Wouldest thou haue him to doe that that is his dutie ? there is no way more agreeable to the word and will of God , more consonant to the course and order of nature , more likely to prooue successefull and effectuall to that purpose and to haue a blessing of God goe with it , then the carefull performance of thy dutie to him , then which nothing is more forcible to draw dutie from him . In a word the wiues maine dutie here is subiection , the mans principally Loue ; * and there is nothing more auaileable with a good nature , to extract from it loue and all duties of loue , then a willing subiection and yeelding issuing from loue in the partie to bee loued . Againe this sheweth , if any breach or occasion of offence shall arise betweene man and wife , whither is to seeke to other : Howsoeuer the husband in discretion ; ( being that he is or ought to be the wiser , and the woman held to be the weaker ; as (b) Abraham sought to Lot , though beeing euery way (c) the better : ) yet the wife is in duty rather to seeke reconcilement : ( as the Apostle impl●eth when hee saith , (d) Let her be reconciled to her husband , and as we see it held in all estates , that the inferiour doth euer seeke and sue to the superiour ) and so to breake of first on her side that vacancie and intermission of duties that thereupon hath ensued . And thus much for the Order : we come now to the Matter . Wherein concerning the wiues dutie first propounded obserue we two things : the maine dutie , and the manner of it . The maine dutie , on the wiues part is Submission ; or Subiection . That the Apost●es of Christ both (e) Paul and (f) Peter exact euer , on her part . For the reason whereof in generall no other need be rendred , then that which the Apostle Paul propoundeth in this place , that it is a matter of Comelinesse and Decency . (g) God is the God as of order and peace , so of Comelinesse and Decencie : and therefore will haue (h) All things done in decencie and in order : but that the wife should submit and subiect her selfe to her husband , it is a thing comely , and the contrary vncomely . Which point shall further the more plainely appeere , if we shall consider , that the Husband is the superiour , and the wife the inferiour ; that the Husband is as the head , the wife as the body or the rib . For the first , there can bee no ordinary entercourse and commerce or conuersing betweene person and person , but there must be a precedencie on the one part , and a yeelding of it on the other . Now where they be equals , there may be some question , some difficultie , whither shall haue the prioritie , and they take it commonly , as it falleth out , or by turnes . But where there is an apparent inequalitie , there it is without question that the inferiour is to yeeld to the superiour . Now here the Husband is the Superiour , and the wife the Inferiour , as the Apostle else-where prooueth , both from the Creation , and since the transgression . From the Creation , as appeareth by the Order . Maner , End , of it . By the order of it ; in that (a) The man was first created , and not the woman , and therefore the man hath the * Birth-right , as the first borne in the family ; in regard whereof God speaketh (b) of Eue to Adam , as (c) of Abel to Cain , Thy desire shall be subiect to his ; and he shall rule ouer thee . By the manner of it ; in that (d) The woman was made of the man , and not the man of the woman : * she had her being at first (e) from him , as their children now haue from them : and in that regard (f) is the woman said to be the image and glory of the man , as man is the image and glory of God : By the end of it ; in that (g) The woman was made for the man , and not the man for the woman : (h) Shee was made to be as an helpe vnto him : and it is a rule generall , that * The end is more excellent then that which tendeth thereunto . Neither was this Order reuersed but i confirmed by the Fall : in regard that the woman was as k the latter in creation , so l the former intransgression ; as the Apostles words are to be expounded where hee speaketh of that point ; and so m was an instrument to draw the man on vnto euill . Againe , the Man is as the Head , and the woman as the body . The n Man is the womans head ; and Christ the mans head ; and God Christs head . As o Christ therefore is subiect to God , and the man vnto Christ , so the woman to the man. p The Man is the womans head , as Christ is the Churches head . And q therefore the wife is to be subiect to her husband , as the Church is to Christ : And the husband to rule the wife as the head or soule doth the body . And as it is against the order of nature that the body should rule the head : so is it no lesse against the course of all good order , that r the woman should vsurpe authoritie to her selfe ouer her husband , her head . Yea the place , whence shee was taken , may teach as much . Shee was taken from the side ; she was framed of the ribbe . In regard whereof it is said of Lamech , s who first brought in Polygamie , that * he diuided one rib into twaine : and of the deuill t tempting Iob by his wife , that he sought to make passage through the Rib to the Heart . * As it were therefore a thing prodigious and monstrous in nature for the rib in the body to stand either equall with or aboue the head : so wee may well say here , that a * mankinde woman or a masterly wi●e is euen a monster in nature . The vse of this point may bee partly for Reprehension , and partly for Admonition . For reprehension , to reprooue and taxe those women that affect mastership ; seeke to rule and ouerrule those , whom God hath not committed onely , but submitted and subiected them vnto ; and so violate that order , which God himselfe hath established in nature : a course that bringeth commonly , through the iust iudgement of God , disgrace and contempt vpon both parties , yea vtter ruine o●t of the family and of their whole estate . For howsoeuer women may thinke it an honour to them , yet * it is indeede rather a dishonour . A masterly wife is as much despised and derided for taking rule ouer her husband , as he for yeelding it to her ; and that not onely among those that be godly and religious , but euen among those that be but meere naturall men and women . Yea it is the next way to bring all to wrack . For * where the wi●e maketh head against the husband ; there is nothing but doing and vndoing , and so all things goe backward , and th e whole house runneth to ruine , as by lamentable experience too often appeareth . Which may serue therefore , for Admonition , to admonish euery Christian woman in holy wisedome and godly discretion to * learne to know her place and her part ; and to fashion her minde and her will , her disposition and her practise accordingly thereunto : yea though she be her selfe of a greater spirit , and in some respect of better parts , though she bring much with her , though the maine estate come by her , yet to acknowledge her husband , as God hath appointed him , to be her superiour as he is her husband and her head : ( which acknowledgement is the ground of the dutie here vrged ; as the contrarie conceite cutteth of all conscionable carriage in this kinde ) that she be willing a to weare the yoake and beare the burden that God in his ordinance hath imposed on her : and not onely auoide and forbeare , but euen hate and abhorre the contrary , as a course abominable in Gods sight , odious in mans eyes , and preiudiciall to them both . Now that this may be the better performed : it shall not bee amisse more distinctly to entreate of such particular duties as spring from the Subiection or Submission vrged by the Apostle on this part . We must not therefore conceiue it , that this Submission consisteth in a complementall crowching and courtesing , or the like , as b hypocrites place religion onely in ceremoniall obseruances : but rather in a faithfull and carefull , in a constant and conscionable performance of such duties as issue and flow from the inward acknowledgement of that superioritie of power and place , that God hath giuen to the husband in regard of the wife . And these duties may bee referred , or reduced to three heads Reuerence , Obedience , Assistance . The first dutie is Reuerence ; which comprehendeth two things , Honour , Fea●e . First Honour , the c generall dutie of all inferiours required in the fift precept ; ( wherein as all inferiours are comprised vnder one kinde , so all their dutie vnder this one tearme ) more specially applied to this particular , in d that edict of Assuerus , that all women , high or low , doe giue honou● to their husbands : and it consisteth in a reuerent and respectfull carriage towards them : ( commended e in Sara her behauiour towards Abraham , that thought reuerently of him as her head , f spake reuerently of him as her Lord , ) that neither when they are kinde and familiar together , they grow into grosse tearms ; nor if any iarre or offence fall out , they rush into tart and soure words ; but take heede of all vnreuerent and vnsauoury language of them , of all vnseemely and vncomely carriage toward them ; like that of Iesabel to Ahab , g Doest thou iudge Israel ? or of h Mical to Dauid telling him , that he plaid the foole in dauncing before Gods Arke : which speech of hers as i it argued a contempt of him in her heart ; so it was k iustly plagued in her by God with barrennesse as a breach of his ordinance , she had no childe for it to her dying day . Secondly , a Feare , not a seruile or slauish dread , but a liberall , free and ingenuous feare ; ( like that feare that the godly beare vnto God : ) as the Apostle Peter implieth when excluding the one , he yet b exacteth the other : c a feare springing from loue , and ioyned with loue ; consisting in a desire to doe euery thing so as may please their husband and giue him contentment , and a care to shun and auoid whatsoeuer may d●splease him , or minister discontentment vnto him . Where those w●ues come to be taxed and not vniustly condemned , that regard not at all their husbands pleasure , but their owne selfe will onely : If he will be pleased , let him : if he will not , choose him ; it is a ● o●e to them , he hath his mends in his hands . This is * not to cut out the worke by the role , but the rule by the worke : to make the wiues will the rule of the husbands will : whereas d God hath appointed the husbands will to be the rule & square of the wiues will , not the wiues of his . And as e Peter saith of seruants that they are to apply themselues euen to their crooked masters : so here though the hu●band● will shall be crooked , so it be not wicked , the wiues will is not straight in Gods sight , if it be not pliable to his . What shall we say of them that loue to swim , as we say , with the trout , against the streame , that will doe things of purpose to crosse their husbands ; what they know that they can not , or will not like of ? This is not to cut out the worke according to the rule , but to cut out the worke directly against the rule . Nothing more likely to breede heart-burning betweene them ; and to make a man carry a stiffer & streighter hand ouer them : as we see that * a man letteth his garments hang loose about him in a calme , which he girdeth closer to him when the winde is boistrous and high . Such women should remember that f a meeke and a quiet spirit is a thing pretious in Gods sight : and on the otherside a froward and vnquiet spirit in a wife is a thing odious and detestable both with God and man. The second dutie is Obedience ; g propounded by Peter in the example of Sara ; as S●ra obeied Abr●ham : and it hath reference to two things Admonition , Aduice . and so consequently consisteth in being content to be admonished of him , to be aduised by him . First for Admonition , in being content to be admonished by him : and taking his admonitions in good parts ; and being willing to reforme and amend what he admonisheth her of as amisse . Not ready to returne a snappish answer againe , and to giue one angry word againe for another ; nor to be pouting and lowring vpon it , ( as the manner is of many , when they are told of ought , ) for a long time togither , as if they would make him weary of admonishing ought any more ; but hearing it with mildnesse , and hearkening to it with meekenesse : remembring that when the husband admonisheth , God admonisheth in him ; and hearkning to him , she hearkeneth to God in him : as h on the other side contemning him , shee contemneth God and Gods ordinance in him . Yea though the husband should chance to blame and finde fault without cause , ( as euen the best and the wisest sometime may doe , ) it shall be a wise and discreete womans part i rather to take it quietly and patiently , as if there were iust cause of it , thē to giue any vnkind or vncomely language againe : remembring that * It is , as one saith we●l , the propertie of an ingenuous disposition ; to acknowledge a fault sometime , euen where there is none : not * by lying or dissemb●ing , ( for that is altogether vnlawfull : ) but by patient bearing and forbearing , being as ready to alter what is done , as if it had beene done otherwise then it ought . Secondly , For Adut●e , in suffering her selfe to be aduised of him ; in taking aduice of him , and following aduice giuen by him : in being willing k to be directed and aduised by him for her selfe , her attire , her behauiour , her carriage , her company , the marshalling and managing of domesticall affaires . As l Sara would not put away her maide Hagar without Abrahams consent ; nor m Rebekkah send away her sonne Iacob without Isaaks aduice . In regard whereof the husband is called the wiues n guide : as the person by whom she is mainely to be directed and guided . Which yet we are not so to vnderstand as if the wife might not either admonish the husband on some occasions , or adu●se him in some cases . For what a a seruant may sometime doe ; a wife may much more . But there must be an holy wisedome and discretion vsed herein . That admonition be giuen seasonably , ( not as physicke in a fit , ) as b by Abigail to Nabal ; and with due respect and regard of the husbands person and place . That in aduice giuing the wife , euer remember what is properly her part ; and therefore mooue the matter rather by way of question , or as cre●●●●●uice , as c Rebekka seemeth to mooue the master a farre of vnto Isaak , submit her adu●ce and op●nion to his iudgement and discr●tion , as d ●ster to Assuerus his . Shew her selfe willing to obey , if he shall thinke good otherwise : and withall so carry the matter that euen in those things that are done by her aduice to good purpose , her husband be honoured and not contemned either by others or her : that whatsoeuer is done by their mutuall consent , may seeme rather to come from him ; as e Iesabel sealed all with Ahabs seale , and f Ester wrote all in Assuerus his name . For that as the * trumpeters owne voice is nothing so loud or so strong , as the sound that it yeeldeth when it passeth through the trumpet : so euery action in the family shall gaine it selfe more weight and procure more them both more credit , and carry more authoritie with it , when it passeth through the husbands hands and is ratified and sealed as it were with his seale . And here commeth to bee condemned the custome of those women that will do all of their owne head , that will haue things as they list themselues , and after their owne minde : that refuse and thinke scorne either to aske of their husbands aduice what to doe , or to follow it in such things as they are aduised vnto . And so disobedience breedeth a contempt of the husband in them , and contempt in them causeth wrath in him , which openeth a gap to many grieuous euils . Such must know that in disobeying them they disobey God in them and prouoke him against themselues : besides that they procure nothing vnto themselues but an euill report abroad , and an vnquiet life at home . And therefore a wise and discreete woman ought to choose rather ; when the thing enioyned or aduised shall import some difficultie , or carry with it some inconueniencie ; howsoeuer she may in good tearmes propound it by way of excuse , yet if the husband shall persist in his minde that he will haue it so ; she ought , I say , to choose rather , and account it better ( so long as it import no euill ) to buy her owne peace and the peace of a good conscience , to purchase peace with God and man by meeke and quiet obseruance , then to breake or hazard the breach of either by her peeuish resistance . But of all others the course of those is most vaine that will take to themselues the whole commendation of things done by mutuall consent and aduice : and so seeke to honour themselues by discrediting their husbands whom God hath commanded them to honour , and whose honour they should account as their owne . For when God saith , that g The woman is the glory of the man : and that h A vertuous or industrious wife is the crowne of h●r husband ; he implieth that the wife should vse all the gifts and graces of God bestowed on her for the honour of him . And on the coutrary she is the contempt and dishonour of him , when shee striueth and contendeth to seeme wiser then he . And here by the way let the Husband learne his dutie in part , ere we come directly vnto it . For if the wife be to submit and to subiect her selfe vnto him ; it to be admonished by him and to take aduice of him : then is he to gouerne and admonish , to giue counsell and aduice . And therefore considering that he is called to be a guide to his wife ) he must labour for holy wisedome and spirituall discretion , that hee may be fit and able to guide and gouerne in good manner and to good purpose . And hee had neede be wise and discreete himselfe , that is to be guide to another . Otherwise as the Apostle , e How is he fit to gouerne Gods house that can not gouerne well his owne house , so how shal he be fit to guide another , that is not able to guide himselfe ? In regard whereof parents also , as they must not be ouerhasty to ioyne their children in that estate , ere they be come to some staiednesse : So they must be carefull , ( especially where they perceiue some want that way , ) to further them with all conuenient helps in that kinde : that so by their diligent care and furtherance that may be supplyed that is defectiue on their parts . Now this then condemneth the preposterous practise of some men , that in a kinde either of foolish statelinesse or fond remissenesse will seeme to referre all to the wife a the weaker , without informing or acquainting them with their minde , in what manner they wish or thinke fit to haue things ordered in the family ; and yet will storme and take on , or grow pettish and impatient , if euerything bee not done to their owne minde . Which as it breedeth much disquiet & distraction in the wiues minde , when shee knoweth not what wil● please , but must goe all by guesse so it taketh away that alacritie and cheere●uln●sse that should be in performance of such duties , and maketh her to goe about her businesse with hanging of the wings ; since it is vncertaine , when shee hath taken all possible paines , and done her best endeauour , how in the end it will be accepted . As also it condemneth such peeuish and froward persons , as if anything be demanded of them , or their aduice asked in ought , are ready by and by to grow into heate and rage , to complaine of and cry out on the folly and vnwisenesse of their wiues , that know not how such and such things should be ordered . For to what end hath God giuen her thee for a b Guide , but because the woman ordinarily needs the mans aduice ? As therefore c the priests lips should preserue knowledge for the people , and they are to aske the law of him : so the husbands head should preserue wisedome and counsell for his wife , and d she is to take aduice of him . Besides , that things in the family many times are to bee done , not for the best or the wisest simply , but after the husbands best liking and to his best contentment . And therefore a wise and discreete husband should rather reioyce that his wife is so carefull to know his minde , and to doe euery thing to his minde , then contemne her or miscall her for her carefulnesse in that kinde . The third and last dutie on the wines part is Assistance . For she was made to be c an Helper or an assistant to her husband : and that especially in two kinds , in his Trauels , and in his Troubles . First in his labour and in his businesse ; f in domesticall affaires , things especially within the house . In regard whereof the Apostle Paul willeth that women be house-keepers , or keepers at home , as we call them hous-wiues : and the heathen for that one respect among others made the Snaile or the Torteis * an embleme of womanhood . And the Apostle Peter seemeth to imply no lesse , when he willeth rather , that the h husbands dwell with their , wines , then their wiues with them . Of this kinde of affaires that the wife is to bee imployed in are : First , a the diligent and carefull education of such children as it may please God to blesse them with all . Secondly , the vigilant and watchfull b ouersight of the whole family c instructing and admonishing them , as occasion requireth ; assigning them their worke and allotting them their allowance . Thirdly , the prouident and faithfull keeping and preseruing of prouisions made and brought in by the man , that they bee not imbecilled or made away , that e no waste be made of them , that they be not spoiled and misspent . Fourthly , a constant and painefull endeauour of doing something , as abilitie , leisure and opportunitie shall giue leaue , toward the supporting and vpholding , or the raising and aduancing of their estate , and the further enlarging of their meanes . For f a wise woman , saith Salomon , helpeth to build vp the house : and the good hous-wife , as his mother describeth her to him , g riseth before day , and sitteth vp late at night : As i she suffereth none to be idle in the house , so k shee is not idle her selfe : Shee thinketh not scorne to soile her hands ; but girdeth vp her loines , and setteth her selfe to some profitable worke : m getteth her wooll and flax about her , and putteth her hand to the wheele , and her fingers to the spindle , n maketh such things as may serue for the apparelling of her husband her selfe and her houshold , or may be of vse otherwise about the house : or if no neede of it in the house , p to sell and make merchandise of ; and that no discredit or discommendation at all to her neither : or if neither of both bee needfull , q to helpe to releeue , as good r Dorcas did , the poore seruants of God with . Where commeth to bee condemned , first the sondnesse of such parents as ioyne their daughters to heads before they are able thus to bee helpers , yea ost match them to an head , ere they are able to dresse their owne head , much lesse to affoord any good helpe to their married head . As also of those that bring them vp so in idlenes and dissolutenesse , that they are good for nothing when they are married , but to sit in the shop as a babe on a stall , to see and be seene , or as an image in the house , that hath lims without vse ; being altogether vnfit to doe ought about the house , or to manage any thing that appertaineth thereunto . Againe , here commeth to bee condemned the practise of such wiues as are gadders abroad ; least acquainted with , or delighting in ought at their owne home : rather in that regard the daughters of f Dinah then s Sarah ; whom we know t what befell vpon her wandring abroad . And surely as the Apostle ioyneth u chastitie and home keeping together , as the one a meanes of preseruing the other : so x the wise man maketh such gadding abroad a note of a light and a lewd houswise . Or such as though they keepe within , yet sit idle at home : must haue y their gossips come and sit with them to tell tales and newes , that they may not be idle without company : little weighing with themselues , that time the meane while runneth on , and worke about the house goeth but vntowardly forward , while there is none to ouersee , or looke after it . As also the practise of such as are wasters , spenders and spoilers of their husbands wealth , and of that they bring in ; * that therein indeed like the Torteis , carrie their whole house on their backe , which though they feele not the weight of , yet maketh the husbands backe ake , yea and cracke too , breaketh the backe of their estate : ( as * in that sexe commonly there is no ho , when a wastfull humour is once in : ) so farre are they from helping to further or aduance their estate . Such should remember the saying of Salomon , that z as the wise woman helpeth to build vp the house : so shee is a foole that thus pulleth the house downe with her owne hands . Secondly , the wife is to be an assistant and (a) a yoke fellow to her husband , as in his trauels and labours , so in troubles and crosses , if any befall 〈◊〉 ; ( as no mans life lightly is free from them : * No larke without an he●le , nor course of life without some crosse or other : ) and that two waies . By bearing part with him . And by being a comfort vnto him . First , by bearing part with him . For whereas married persons are subiect to many more crosses and casualties then those that leade a single life , in regard their charge is the greater : howsoeuer the women themselues are not exposed to so many personall encumbrances as men , because their life is more priuate : Yet , as the Apostle saith of the faithfull Christiās , that they were b fellow-partners with him in his afflictions , so ought the wife to bee with the husband in those afflictions that befall him . And surely if all Christians in generall , much more married folkes in speciall ought to c beare either others burdens ; If * all Christians must haue a fellow-feeling of one anothers suffrings , because d they are all members of one bodie ; much more man and wife that are both but e one flesh . Contrary whereunto is the practise of those wiues that leaue and forsake their husbands when they are fallen into troubles : are like swallowes and other sommer-birds , content to reape and enioy with them , the pleasant fruits of prosperitie , but vnwilling to beare and endure with them the bitter brunt and blasts of aduersitie ; care not , nor regard what their husbands do , or what becomes of them , what hardnesse they endure , what miserie they abide , so long as by helpe of friends or other prouisions they are able themselues , to shift for themselues . Very vnnaturall are they that haue no fellow-feeling of what their owne flesh suffereth : vnlike f our Sauiour Christ , who retaineth still * compassion , though free from personall passion ; and though freed now from feeling , hath still yet a fellow-feeling g of those euils that befall * his here . Yea worse then many heathen women , * that haue shewed worthy precedents on this part and in this kinde ; and shall therefore h rise in iudgement at the last day against all such Christian women as be faultie this way . The like is to be said of the practise of such as are a meanes themselues to bring their husbands into decay and distresse , and so procure trouble to them , by their inordinate courses and excessiue expences ; whereby they cast them behind hand , and that to their vtter ouerthrow and vndoing oft times : and so in stead of helping to beare his burden with him , are a meanes to bring such a burden vpon him , as neither of them both is well able to beare . Secondly , by being a cheerer and a comforter ; a meanes of comfort and cheerefulnesse to him : as i Iacobs children were to Iacob ; and so k Rebekkah to Isaak . And surely if it be the dutie of children to comfort their parents in their heauinesse : much more the wiues to comfort her husband in like cases . If l a wise childe is a ioy to his father : much more will a good and a wise wife striue to be so to her husband : to be to him as m Dauids harpe was to Saul : as a physitian to tend him in his sicknes , as a a musitian to cheere him vp in his heauinesse . But what a wretched and lamentab●e case is it then , when shee that should be a comfort , prooueth a discomfort , that her husband may say of her as n Iob of his friends , A miserable comforter art thou indeede . As in Eue , that shee , that o was giuen to be an helper to good , p should prooue a tempter to euill : so here when shee that should bee q the ioy and the delight of a mans eyes , prooueth a corrasiue to his heart and corruption in his bones . And surely as there is no estate more comfortable where things are wisely ordred according to Gods will and word : so none more discomfortable , where things are crossely and crooked●y carried . * Inward euils are most grieuous : r in regard whereof * one of the ancients compareth not amisse an euill and a guilty conscience to an vnto ward yoke fellow : For that is common to either , ( then which what can bee more grie●ous ? ) that that prooueth with a man the greatest crosse , that should be a comfort to him against other crosses . Such women forget or at least are farre from that , which Salomon saith of a good wife , s Shee will doe her husband good , and not euill , all the daies of her life : that which euery good woman vndoubtedly will endeauour her selfe vnto . Hitherto we haue spoken of the Maine dutie on the wiues part , namely , Submission or Subiection , togither with the particulars or at least the pr●ncipall of those that thence issue . We come now to the manner of the performance of all the former , and that is , saith our Apostle , In the Lord : a phrase vsed by the Apostle a in the like case else-where : and it may be taken two waies , as a note of Direction , or as a note of Limitation . 1. As a note of direction , prescribing the ground and manner of this submission ; that it bee done in obedience of God and the commandement of God , in conscience of the order and ordinance of God. 2. As a note of limitation , describing the bounds and limits of this submission , assistance , reuerence , and obedience ; that it extend not it selfe to anything against the will and word of God. In the former sense it seemeth to be vsed by the Apostle , where b he speaketh of childrens dutie ; in the latter , c where he applieth it to widdowes marriage . And the latter followeth vpon the former . For a man can not doe ought against Gods will or word out of obedience to his will and word : it implieth a manifest contradiction . And therefore whatsoeuer is done in obedience to Gods will must needs so farre forth be done according to , and not against his word or will. The former I take here to be the direct meaning of the words ; the latter by way of consequence is deduced from it . And so this branch affordeth two points concerning the dutie here enioyned . First , that this Submission for the ground of it must be a godly , a religious , a conscionable submission ; perfor●ed not for wor●dly respects , or for d feare of wrath , but as e the Apostle saith of good subiects , for conscience sake ; in conscience of Gods ordinance , and in obedience to Gods command . For first , it is f Godlinesse alone that hath the promises both of this life and the life to come : and therefore , there is no reward for ought that proceedeth not from it . Secondly ; as Luther saith well that * the first commandement in the Decalogue comprehendeth the whole : because therein is the bond that bindeth vs to the obedience of the whole : so it is no lesse true that the Apostle Iames telleth vs that g religion or godlinesse , which is the ground and * bond of all obedience , is to be exercised and practised through the whole course of our liues : that as all ciuill duties are to h proceede from loue vnto man , so they are likewise to be done in obedience to God. Which point serueth , First to shew a difference betweene a godly and a worldly wise , a Christian woman & an heathen , a faithfull and an infidel . For an heathen woman may doe all outward duties that a Christian wife doth , out of a naturall or carnall loue to her husband , or out of a desire of her owne ease and quiet that dependeth thereupon , or out of other naturall and ciuill respects , as feare of anger at home , and of euill report abroad : But the Christian wife doth all on a further ground ; ( though these and the like considerations also may make her the more carefull : ) out of obedience to God and the will and word of God ; out of a desire to please God , & to approue her self & her courses vnto God. As the heathen subiect serueth God for his Prince , the Christian subiect serueth his prince for God : so the heathen wife obeieth God but for man , whereas the Christian wise obeyeth her husband for God. Againe it may teach women how to behaue thēselues in these duties that they may therby gaine as well fauor with God , as loue with their husbands at home , and a good report abroad : if they shall do all in obediēce of God , if they shall do all a as vnto God : as a Christian seruant b serueth God and not man , so submitting themselues to God , not to man : while they regard God in their husbāds , as c he doth God in his master , and so doe all d as vnto God , because they do e all for God , and for conscience of God. Else though they performe all outward duties , they go no further then heathen : if they do not so much , they come short of them : and f if they expect & desire to be accepted with God , they must go beyond them they must not onely do all that they doe ; but do it * as they should do : do all for God , & then they doe it to God. For as g they releeue Christ in the poore , when they releeue them for Christ : so they obey Christ in their husbands , when they obey them for Christ. Not regard so much what their husbands deserue from them , as what God requireth of them : and as Christian subiects submit themselues * to good gouernours as vnto God , to euill gouernours for God , or rather vnto either of them both as vnto God and in God : so submit themselues to their husbands bee they good or badde , deserue they well or euill of them , as for God , and in God , and vnto God , in regard of the precept and enioynment of God. h So doing , as the Apostle saith , i they shall be s●ued by child-bearing , so they shall be saued by Christian submission and obedience . As k the seruant that serueth not man but the Lord , shall from the Lord receiue the inhe●●tance of a sonne : so the woman that submitteth her selfe to her husband for God , shall for such her submission be eternally rewarded of God. And this withall may againe serue well to take away that obiection of faultie performance on the other part : If he doe not his dutie to me , why should I doe min● to him ? True : if thou oughtest it to him onely , or principal●'y to him . But it is in the Lord , and for him that this dutie is required of thee . Him thou owest it vnto , whither thy husband doe his or no ; w hither he deserue it , or no , at thine hands . Neither shall his faultinesse excuse thy fault , if thou shalt refuse to performe what God hath imposed on thee , and so shalt faile in thy duty that thou owest vnto God , because man faileth in his , that he likewise oweth vnto God , whither thou doest thine , or no , to him . Secondly this Submission , for the extent of it , must not bee in ought against God. And therefore when the Apostle maketh it generall , l in all thing● ; it must bee conceiued by way of opposition betweene her owne will and her husbands will ; ( as m the Apostle is said to please all men in all things , that is , euen to the displeasing of himselfe : n not regarding his owne profite , but respecting their pleasure : ) not by way of opposition betweene Gods will and mans will. For when they crosse , o God is rather to be obeyed then man : his will is rather to be regarded then mans will And the reason is apparent : for 1. This submission is Gods ord●nance ; and Gods ordinance cannot be against God , but for God. 2. The husbands power , as p of all superiours , is subordinate to Gods power : and the subordinate power ought euer to yeeld to the supreme power . And therefore first let men looke vnto it and take heede how they take vpon them to aduise , perswade , induce or vrge their wiues to ought against God and godlinesse or good conscience . For by so doing they shall but abuse their power and place , and lessen their authoritie and credite , as euery one doth that goeth beyond the bounds and limits of his office . As also women must know that it shall be no sufficient excuse for them , if they shall suffer themselues to be led by their husbands vnto ought that is euill : no more then it was for q Adam to be seduced and misled by Eue : or for r Ahab to be prouoked and egged on by Iezabel vnto euill : Neither will it serue to alleadge , that s the woman is the weaker . But they must consider who it is from whom the man hath his right , his power , and his place , euen he that hath power equally ouer either , and will vndoubtedly punish either , if either the one shall perswade , or the other vpon perswasion yeeld to ought against his will. Hitherto we haue entreated of the former part concerning the wiues dutie , wee come now to the a latter part concerning the Husbands . And the Husbands dutie is propounded partly in the affirmatiue , and partly in the negatiue . 1. In the affirmatiue , Husbands loue your wiues . 2. In the negatiue , And be not bitter vnto them . The maine dutie required on the mans part is Loue : that which the Apostle b euer inculcateth when he entreateth of the Husbands dutie : The equitie whereof we may easily conceiue , if wee shall but consider the precept of Loue and in what tearmes it runneth . c Thou art commanded therefore by God to Loue thy neighbour as thy selfe . And what neerer neighbour then thy wife , who is taken by thee into the societie and communion of thy whole li●e , to be a perpetuall d companion with thee at boord and in bed ; to dwell and abide with thee continually , to conuerse with thee most inwardly ; yea , as our Sauiour himsel●e speaketh , e to be glewed vnto thee inseparably , and that f by Gods owne appointment and ordinance . Againe thy neighbour , thou art commanded to loue g as thyse●fe , But the Apostle goeth further and saith , h He that l●u●th his wife , he loueth himselfe . So that th● wife is thy selfe , not as thy selfe onely . i Our flesh , say the poore speaking of the rich , is as their f●●h : and therefore k a man should n●t , saith the prophet , turne his face from his owne flesh . But here man and wife they make but l one flesh : this knot being once knit , they are no more twaine , but one flesh , And m no man , saith the Apostle , euer hated his owne flesh ; but loueth and cheerisheth it , as Christ doth his Church . n What more naturall then for parents to loue the children that come of them ? What more equall then for children to loue their parents that bred and bare them ? But behold a neerer coniunction betweene married persons man and wife , then betweene children and parents : in regard whereof God saith , that a man shall leaue the one , yea , if he cannot helpe both , he shall neglect the one , to adhere , and cleaue to the other . o For this cause shall a man leaue father and mother too , and shall cleaue to his wife : and they shall be one flesh . For childrē indeed are * part of their parents , because p they come out of their bowels : they are part of their flesh , but seuered from them . But man & wife , they are one flesh , conioyned not seuered . By originall creation , as q shee came of the man , r shee is part of his flesh , flesh of his flesh , and bone of his bone , but seuered as it were now from him : but * by nuptiall coniunction being ioyned to him as his wife , shee becommeth not onely part of his flesh as taken from him , but s one flesh conioyned with him . For as * bodie and head , or flesh and soule make one man ; so man and wife make one flesh . Againe children are said to be part of their parents ; but parents cannot bee said properly to bee part of their children . But here reciprocally the wife is part of the husband ; and the husband is part of the wife : both parts of the same flesh , because both making but one flesh . Parents are as a fountaine or the body of a riuer ; children as streames deriued from it , and flowing apart : Man and wife are as two springs meeting and so ioyning their streames , that they make but one current , * and runne both in one channell , that the water of the one and the other cannot be seuered . Parents are as a stemme or a stocke ; children as grifts or slips taken from it , and engraffed or planted else-where . Man and wife are as t those two branches in the Prophets hand , * enclosed in one barke , & so * closing togither that they make but one peice , & the same fruit commeth of either . If neerenesse of bond therefore be a good ground of loue ; there being such a neerenesse betweene man and wife , as none betweene man and man can goe neerer : it must needs binde the husband not onely to loue , but to loue his wife with a loue aboue all other loue . To make vse then of this point . First , if a man be thus to loue his wife , then the wife is no lesse to loue her husband . For * Loue , we say , is Loues loade-stone : and there is the like reason for either . There is no action or affection so reciprocall as loue ; as betweene God and man ; so betweene man and man. For example . If God be angry with vs , * we are not to bee angry with him againe : * hee may haue iust cause to be angry with vs , wee can haue no iust cause to bee angry with him : If God hate vs , yet wee ought not to hate him : he may iustly hate vs , we cannot iustly hate him : if he shew mercy on vs , we cannot shew mercy to him : we stand in neede of his mercy , he hath no neede of our mercy , for he is subiect to no misery : If he be good to vs , we can not be good againe to him ; for all a our goodnesse is nothing to him : But God loueth vs , and we are to loue him againe : we stand bound to loue him though hee hate vs : but are bound in a double bond to loue him , when he loueth vs : In like manner here : if the husband be angry with the wife , shee is not by and by to be hastie and angry againe with him : if hee controle her , shee is not therefore to controle him : but he is to loue her , and shee is likewise to loue him : yea though he should hate her , yet ought she to loue him : ( for she may not faile in her duty , because he faileth in his , ) how much more when he loueth her is shee to loue him ? For c loue requireth loue : and * loue must requite l●ue . Yea therefore is shee to loue him , b the rather to drawe loue from him . That which the Apostle also d sometime expresseth , though for the most part he presumeth it ; * as the loue of parents to their children , a thing grounded in nature , as is also the other : in regard whereof the Apostle Paul hath e coupled them together . Now as things often inculcated should make vs more ca refull : so things taken for granted should make vs more fearefull . As the husband therefore must f see to it that he loue his wife , because he is so oft called vpon for it : so the wife must take heede how she bee faultie and defectiue that way , when God taketh it as graunted ; and therefore accounteth them as monsters in nature that are wanting in it ; as those that want bowels of loue toward their owne birth . Secondly , if a man be bound to loue his wife in this sort , then men must take heed how they match with those whom they cannot thus loue and affect ; whom they cannot thus linke their hearts and affections vnto . g For h there is no * affection freer then loue : as there is nothing more forcible , so * nothing that can be lesse forced . This is a fault in many , who to satisfie friends , i or to aduance their estates , or for some other worldly by-respects , match in that manner ; and so cast themselues foolishly into a fearefull snare , which they are neuer able after to wind themselues out of againe . Men and women therefore are to be admonished here that they looke ere they leape : and that they remember that * one had neede to deliberate long , and aduise well on that which but once can be determined : to pause throughly vpon that that but once can be concluded ; that being once concluded concludeth them ; beeing once done cannot bee vndone againe . And those that haue already ouershot themselues in this kind , they must now striue euen to enforce their affections ; and craue grace at Gods hand , * whereby they may be enabled to bring themselues to that disposition , that God now requireth of them . In a word , he that is free , may frame his choise to his minde but he that hath chosen must frame his heart to his choise : Before hee might conforme his actions to his affection ; now hee must endeuour to frame his affection to his action . * Thirdly , If the husband must in this manner loue his wife , then must hee draw home his affections from louing any other in that sort . For if such a singularitie of loue be here required , then it can be but one that in this sort is affected . As wee reason well , that there can not be two Gods , because there cannot be * two chiefe goods : so here there ought not to be two wiues of two husbands , because two can not haue the principalitie & chiefety in our loue ; or rather , because such loue as this is , is or ought to be peculiar and proper to one : But the branches and streames of loue are dispersed among many ; whereas * the whole current of it runneth one way betweene twaine . This may further be confirmed vnto vs ▪ By the law of nature . a God at the first tooke but * one rib from the man , * and therefore he , as wee said , that b first tooke two wiues , is said to haue * cut one rib into twaine . c He made of that one rib , but one woman ; though d he had spirit enough to haue made more : e he brought but one wife , Eue , to Adam : g he reserued each man but one in the flood : And therfore h Let euery man , saith the Apostle , haue * his owne peculiar wife : and each woman e her husband . By the analogie of faith ▪ i My beloued is but one ; saith Christ in the Canticles . Though naturally many and of many sorts , yet they make but k one seede : they are mystically l all one in him . The m wife is to her husband , as the Church is to Christ : Christ hath but * one Church : and hee must haue but one wife : Choose whither Adam thou wil● to imitate , saith one of the ancients , the old or the new : the one had bu● one wife , the other hath but one Church . The married man therefore is to take heede not onely n of imbracing the bosome of a stranger , but of admitting or giuing way now to any raunging affections . He must know that that which was lawfull for him before , is now no more lawfull . Not that any sinfull act or desire was euer lawfull : but that such desire was not sinfull in thee then : as is sinfull in thee now , because it is by God now determined and restrained to an obiect . Fourthly , let the husband take heede of being faultie in this dutie of loue in this inward and entire affection toward his wife , which the Apostle of Christ and by him the Spirit of God in so speciall manner requireth and exacteth of him . Some duties there are though generally required of all , yet in more speciall sort of some : and so this dutie of loue of all in generall , but of married persons more specially : who are therefore more faultie , if therein they faile . Yea such therefore must take heede not onely of ceasing simply to loue , but of o leauing their first loue : of suffring thei● Loue p to grow luke-warme , not key cold onely , that was seruent at the first . Howsoeuer as complements abate betweene friend and friend , the more familiar they grow ; so some kinde of daliance betweene new married folkes may after be lesse vsuall : yet their loue is to be no lesse , rather to encrease then decrease ; as wee see it is in parents towards children , who the longer they haue them , the more they affect them , and the loather they are to leaue and forgoe them ; though it may be they are not so fond on them , as at first . And heere the better to further the practise of this duty : it shall not bee amisse , taking the same course we did in the former , to lay downe some particular effects and fruites of this loue . The first is a Cohabitation , liuing and dwelling peaceably and quietly together . Friends we know loue to be oft together , and are loath to be sundred , Loue as it lincketh in heart , so it b longeth after the bodily presence of them whom the heart is thereby lincked vnto . And it is c a sweete sight , saith the Psalmist , to see brethren dwell together in one : how much more man and wife ? They make but one body ; and * it is against nature for one body to bee in two places at once . For the man is the d head , the woman is as the body : for head and body to be sundered , e it is present death vnto either . Not that a man may not be absent , yea and long absent too sometime , from his wife , vpon necessary occasions ; but that there bee no giuing of way to vnnecessary . And surely where loue is , there griefe will be that occasions of long or oft absence should be offered . And where griefe is that such occasions though necessary should be offered ; there will be no taking of occasions , but such as are necessarily offered . Where commeth to bee taxed the foolish and preposterous course that is taken by diuers parents , who match their sonnes young to wiues , and then send them a trauailing : so that they part as soone as they meete , * ere their affections be wel fastened ; and so oft either returne with them estranged on their part , or at returne finde them estranged on the the other part ; while their f absence hath made way for some strangers enticement . As also the practise of those commeth here iustly to be condemned , who after marriage vpon euery light iarre or discontent are ready by and by to sequester themselues either from other , to breake vp house and part families and so to liue apart . Take heede , Oh man , how thou f leauest the wife of thy youth , and breakest a bond knit by thy God : take heede , g O woman , how thou forsakest the guide of thy youth , and forgettest the couen●nt of thy God. Yea , but will some say , her behau●our is such as can not be endured . And we may serue God asunder better then wee can being togither : I am the quiete ▪ in my conscience , the further I am from her . To this I answer : First with the Apostle , h Art thou married ? seeke not to bee loosed : i abide in the calling God hath called thee in . Thou must keepe thy k station that God hath placed thee in : as the souldiour must keepe the place that his generall hath assigned him , though it prooue an hot piece of seruice , yea though he thinke he might do more good else-where . It is but l the diuell turning himselfe into an Angel of light , that perswadeth thee in this sort . For * if cohabitation be of God , then the contrary vnto it separation is of Satan . He that m forbiddeth thee to leaue an infidel , an ido●ater , as long as she is willing to liue with thee , and keepeth her selfe loyall to thee , whom will he licence thee to leaue ? Secondly , I answer further with the Apostle , ( and so come to the second dutie of Loue , the Concealing and couering of the wiues infirmities , and bearing patiently with them : ) n Loue is long-suffring : and o Loue couereth , much more p feruent loue , a multitude of offences . There is no man or woman without infirmities , as no life without troubles . And this is one special act & exercise of loue , to loue those that we beare , and to q beare with those that we loue : to seeke to couer and conceale their infirmities , though they be many : remembring with all that God hath called vs , as to r peace s in Christ , so to t patience u in the world , and to the exercise of patience ; which therefore in these cases men must earnestly craue . * Where they are also to be taxed that are so farre from couering & concealing the infirmities of their wiues , that they delight in nothing more then in blasing them abroad and that euen to strangers . Had they some loathsome soare about their owne body , they would be loath to disclose it , vnlesse it were to some speciall friend for aduice , or to the Surgion for helpe : and surely as loath would they be to disclose their wiues infirmities , did they esteeme them as their own flesh , or if , as loue requires they should , they held their wiues reputation as deere to them as their owne , and they were as tender of her credite as they are of their owne . Now further if morall defaults must not diminish loue , much lesse naturall defects . If children be sick●y , we are the more tender ouer them : if any part of the body be euil-affected , we are the more charie ouer it . a Neither is the weakely wife therefore the lesse to be regarded ; but the rather to be tendred & tenderly entreated in regard of her weakenes , as the more britle a Venice glasse is , the more gingerly we handle it , and the more tender-edged a knife is , the more chari●y we vse it . b Iacob may not forbeare Leahs company because she is ble●re-eyed : neither must Elkana loue Hanna the lesse , c because she is barren and beareth not ; d neither loued he Rachel lesse when shee grew aged & was now decaied with yeeres , and broken with bea●ing , then he did when she was fresh at first : e no more then he lesse affected the last childe she bare , then the first . Which condemneth their practise that f cast of the wife of their youth , when she growes aged or diseased : are content to enioy the floure of their fresh yeeres , but as fauour & freshnes decaieth in them by age or disease , so abateth their fauour and loue toward them withal . Such loue shewes it self to haue bin neuer well grounded . For had it beene grounded on conference of Gods ordinance and g their owne couenant , & not vpon naturall , worldly , or fleshly respects , it would continue as Gods ordinance and their couenant continueth , and not cease or abate as such by-respects faile . The third dutie of Loue is * mutuall Concord and agreement , and to this purpose a condescending to the wife in things equall and fit . The Husband must not think that , because h the wife is to submit her will to his will ; therefore he is not to regard her pleasure and contentment : he may say , That that liketh me , must content her : and there is an end . For thy wife is not with thee as a seruant or a slaue , but as i a companion , as a k yoake-fellow , standing on euen ground with thee , though drawing on the least side . A master may well make his businesse be done after his owne minde , not regarding his seruants pleasure , because it is his owne busines , not his seruant● . But it is not so with thy wife : thou art to regard her pleasure as well as thine owne will : because the businesse is as wel hers as thine . And surely as l Loue seeketh the things of others , as well as a m●ns owne : yea oft before a mans own ; m it seeketh an other mans gaine with a mans owne losse : so n it will make a man regard the will , and pleasure & contentment of another as wel as his owne , yea o preferre it sometime euen before his owne . And vndoubtedly if thou louest thy wife & accountest her one flesh with thee , the same with thy selfe ; her pleasure w●ll be thy pleasure , her contentment will be thy contentment ; thou wilt to account it : there will be no true contentment to thee , while thou perceiuest discontentment in her : and therefore wilt not needlesly crosse her , to cause discontentment to her . The fourth dutie of Loue is ( that which the Apostle here expresseth in the negatiue , and we haue put of to this place ; ) a the ●a●nishing of all Bitternes . And surely if all bitternes must be abandoned & put away among Christians , much more among Christian man & wife . b Let all bitternes , and strife , and wrath , & ●l mor , & euill language be put away from you , saith the Apostle . If c no roote of gall & bitternes must be endured among Christians in the Church , d that is the house of God : no more between man and wife in the house or family e that is to be as a Church of God. And therfore among the heathn * the gall of the sacrifice , that was slaine & offred at weddings , was throwen out at doores ; therby to signifie , that the maried folks should be either to other as Doues * , without gal . And surely if among Christian men f All things must be done in Loue : much more must a●l things be done in Loue , & much Loue , betweene Christian man and wife , that are tyed by a double , yea by a triple band of loue either to other ; a naturall band as g neighbours and nigh in nature ; a spirituall bond h as fellow-members of the mysticall body of Christ Iesus ; and a ciuill , but yet i an holy and k honourable bond , as l one flesh by marriage . And therfore the husband when he admonisheth , he must admonish in loue & louing manner ; when he aduiseth , he must aduise in loue and louing manner : if he reproue , he must do that likewise out of loue and in louing for t ; with as much sweetnes and mildnesse , and with as little seueritie and harshnes as may be : but in any wife without bitternesse , knowing that there is nothing more cōtrary to loue then it . The fift dutie of Loue toward the wife is Ioy & d●lig●t in her . m Driake , faith the wise man , the w●ter of t●me owne ●isterne : Let thy fountaine be blessed : ( est●eme● it as a blessing of God : for so a good wife is indeede , a good blessing and a great , ) and reioyce in the wife of thy youth : Let her be vnto thee as th● louing Hand , and the pleasant R●●e● : Let her brests or her bosome content thee at ●ll times : and delight continually , or as the word there is , euen * doate on the Loue of her . As if the holy Ghost did allow some such priuate daliance & behauiour to married persons between themselues as to others might seeme dotage : such as it may be was n Isaacks sporting with Rebekka ; which Abimelech vnawares to them ouerlooked . In this regard as the wife is said to be vnto her husband o his eyes delig●t , and his hearts-ioy and desire : So p the b●idegroome is said to reioyce in his bride ; as God doth in his chosen Children and in his Church . And this is a necessarie effect of loue . For what a man loueth most , he desireth most ; and what he desireth and affecteth most , that he most delighteth in . Which that a man may the better do , he must remember that as euery Christian man may assure himselfe that q his present estate , what eue● it be , is best & sictest for him : so a Christian married man is bound to beleeue and to perswade himselfe , not that his wife is the wisest , or the fairest , or the best conditioned woman in the w●rld ; but that she is the si●●est wife for him , that God hath allotted him , and therefore rest himself contented in her & satisfied with her , and liue with as much alacrity & cheerefulnes with he● as may be . And as parents loue and delight in their children , not because they are faire or wise and witty , but because they are their children& and therfore how soeuer seeing better parts in others , they could be content to change quality for quality , yet they w●l not exchange childe for childe : so a man is to loue & delight in his wife euen for this cau●● because s●ee is his wife , and howsoeuer it may be he could wish some of her parts b●ttered , yet to reioyce in her as they are . Wherein those are to be taxed that a delight rather in the company of others then of their owne wiues : * thinke * what they haue at home is all too ●omely , and * what is vsual with them is vnsauory : like children , that thinke the bread and butter they get abroad sweeter and better then that , though indeed better , that they are fed withal at home : or like queasie-stomacked persons that growing weary of their daily dyet , delight more in some fond tri●le though neither so toothsome nor whole-some . Such must know that this is an vnwarrantable and a preposterous affection in them : and b such preposterous affections commonly as they argue an euill humour , so they breede no good bloud . The sixth dutie of Loue is the allowance of all necessaries that her neede shall require & their estate may afford . It is that honour , as some vnderstand it , & it may well be one part of it , that is , * honest meanes and maintenance , that the Apostle exacteth for them . For d so is the word oft taken , and e vnder that tearme doth our Sauiour Christ shew it to bee comprehended elsewhere . And surely if f he be condemned as worse th●n a● infidel , that prouide●h n●t for his family : then vndoubted he that prouideth not for his wife the chiefe in the family next himselfe , is no bette● 〈◊〉 a● br●st●n man therfore must labour that he may h●●e wherwith to releeue other ; ●●ch more that he may haue wherwith to maintaine himselfe and his 〈◊〉 , that is and ought to be one with himselfe . In regard whereof as h the wife is compared to the vi● ; so the husband ought to be as the Elme to vphold her : and 〈◊〉 Moone shineth with light re●c●ued from the Sun●●e , so i● she to be furnished with fit supplies allowed h●r by him . And surely where loue is abounding , there will nothing be wanting that may be for her cōfort & necessary cōtentment , that their ability may well afford . And here are such to be cōdemned as being blessed by God with a liberall estate , carry to strict & ●igardly an hand toward their wiue● ; think al lost that i● bestowed on thē ; to whom God hath giuen an equal interest in the things of this life with thē . For how hath she not all thine with thee , * when she hath thee ? And therefore as denying to the poore , whom God hath enioyned vs to releeue , what we may spare , & their necessity requiring i it giueth them a kinde of interest vnto it , k we deny them their own : so much more in denying her what is needfull for her , * thou deniest her her own , thou with-holdest from her her own ; that which the mariage bond hath giuen her a special right vnto . Againe those are here to be condemned , that liue , like drones , on their wiues labours , wasting all that is gathered togither by their industrie . Of whom wee cannot say , that the Moone shineth with the Suns light : but the Sun shineth with the Moones light ; that is , the husband shines with the spoiles of his wife , * whom he ought to maintaine as the Sunne enlighteneth the Moone . As also those that spend riotously the portion they haue with their wiues , & then leaue them to the wide world to shift for themselues : like those that climbe & take paines to get nuts , which hauing crackt & eaten the kernell out of , they cast the shels vnder-bord . And generally all that mispend that though earned with their owne hands , or left them by friends , that should maintaine house & wife with . Such must know that they robbe wife and children and themselues of what they wast in that sort , and so are no better then such as rob by the high way side . For it is no lesse sin to rob them , then to rob a meere stranger whom a man is more neerely tied vnto then he is to any stranger . And therefore as l he that robbeth his father and mother , so he that robs wife & children , and saith it is no sin , is companion to a destroyer , or * next neighbour to a murtherer , as m the word vsed there may wel signifie The last but not the least Office of loue is the diligent endeuouring of the wiues spirituall good : which if he loue her as he ought , he cannot , nor will not neglect . In regard hereof the Apostle saith , that a husbands must loue their wiues , as Christ loueth his Church ; b whose loue to his Church tendeth to this , to sanctifie & purifie it by water and the word , to make it grations here , & glorious without spot or wrinckle hereafter . And therfore this is a special thing that the husband should aime at in his loue & in all duties of loue to his wife , to bring her on vnto God , or to help her on in the good waves of God. c How knowest th●u , O woman , saith Paul , but that thou maist win thine husband : and d women , saith Peter , must so behaue themselues , that by their hol● chu●rsati ● their husbands may be won And surely if the wife must seeke to win her husband being averse ; how much more e the husbād to win her in like case ; f whose office it is more specially to teach and instruct her . Or if they be both won , & in a good way already , they must g liue togither , saith the Apostle Peter , as fe●low-hei●es of saluation : and so , as fellow-furtherers either of other in the way thereunto . Else what difference that there be between Christian and heathen married persons , if they be not furtherers either to other ; is in the things of life , so in things tending to a better life ? Besides , h Faith & the Feare of God and godlinesse are to be exercised , as well in the speciall duties of our seuerall callings , as in the generall duties of Christianitie ; and to run through our whole life , as the woofe through the web : and so among other , through all offices of the married estate . Lastly , i whatso●uer we doe , saith the Apostle , we must do all to Gods glory . Now then are things done to Gods glory , when they are referred to a spirituall end , to a further end then the fruition of some corporall good . And to here married persons then loue and liue togither to the glory of God , when they haue a further end of their mutuall conuersation , their louing and liuing togither , then their outward ●●lace and contentment onely , or their furtherance in the things of the world and this present life alone . But alas how approue they themselues in this kind and their carriage in this estate vnto God , that neuer dreame once of this ayme , neuer ayme once at this end ; neuer haue once any thought at all tending this way ● k He that regardeth not the temporall good of his family , is worse then an infidel : he that goeth no ●u●ther , is no better . So those maried persons that liue togither vntowardly , discontentedly , impatiently , in gal & bitternes , in dissentiō & discord , in want of mutuall and natural loue , refusing to be helpful either to other in the things of this life , are worse then infidels . On the other side those that bee neuer so carefull of performing the former duties and of shunning and auoiding the contrary eui●s , but haue no care and conscience of the helping forward and furthering either other in the good waies of God , they are no better then infidels , they goe no further then they . In a word to conclude , if Christian m●n are to l obserue one another , that they may wh●t on either oth●r to godlinesse and good workes : then much more should Christian man & wife so doe : that hauing liued togither for a time as m copartners in grace here , they may reigne togither for euer as co-heires in glory hereafter . FINIS . Notes, typically marginal, from the original text Notes for div A01541-e60 ●ungat Epistola , quos ●unxit coniugium : imo charta non dividat , quos Chris● nec●it amor . Hi●ton . fere prefat , in Proverb . Notes for div A01541-e180 a Heb. 11.6 . Siuefide po●●●bile non est pla●ere ; m●o imp●ssibile est non a●pplicere . Hern. in Cant. 30. (b) Iam. 2.26 . Fides enim ab eo quia sit quod dicitur . Aug. demend . cap. 20. Er●o vbi non si● quod dicitur , fides non est , Petrus . Cant. cap 74. * Per●idē vera & vitam rectam ducit nos Deus ad salutem aternam . Rad. Ardens in homil . domin . (c) Roman Ephes. &c. (d) Cap. ● . & ● Rom. 1 , ad 12. Ephes. 1. & 2. & 3. (e) Cap. 3. & 4. Rom. 12. &c. Eph. 4. & 5. & 6. (f) 1. Cor. 7.20.24 . ●●ca . in qud . . (g) Eph. 4 & 5. & 6 (h) Chap. 3.1 . ad 18. & 4.2 . ad 7. Eph 4. & ● . 1 . ad 22. & 6.10 . ad 21. (i) Chap. 3.18 . ad 4.2 . Eph. 5.22 . ad 6.10 . (k) Vers. 18.19 . (l) Vers. 20.21 . (m) Vers. 22. &c. Ad cap. 4.2 . (n) Chapt 4.1 . (o) Ver● . 22. ad finem . (p) Vers. 18. (q) Vers 19. * Fides radix , opera fructus . Bernon a●t . 30 * Tota vita infidelium peccatum est ; & nihil est bonum absque summo bono . Prosper in s●nt . ex Aug. (r) Chap. 1. & 2. (s) Chap. 3. &c. (t) Rom. 14 1● . (u) Vers. 1 ad 18 : (x) Vers. 18. &c. * Bonus h●mo , et bonus eni● , An● . (y) Vers. 18 , 19. (z) Vers. 18. (a) Eph. 5.22 , 25 (b) Vers. 20.21 , Eph. 6.1 , 4. * Vers. 22. & Chap. 4.1 . Eph. 6.5 , 9. (c) Gen. 2.22 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierodes de nupt . (d) Psal. 128.3 . & 127.3 . * Rebel●s facta est , qu●a homo ●umun , creatura homini , Aug. contr . Ep●st . fundam . cap. 37. (e) 2. Pet. ● . 7 . (f) Vers 18. (g) 1. Pet. 3 ● . (h) ●●b . 5 . 2● . (i) Vers 19. Eph. 5.25 . 1. Pet 3.7 . (k) Vers 20. Eph 6.1 . (l) Vers 20. Eph. 6.4 . (m) Vers. 22. Eph. 6.5 . (n) Chap. 4.1 . Eph. 6.9 . * Of●●ium a 〈…〉 d●s●endir . (a) 1. Pet 3.7 . * Nulla est maior ad amorem inu●tatio quam preuenire amando . nimos q●e aurus est animus , qui dilectionem , si nolebat impendere , nolit & rependere . Aug de catech . rud . cap. 4. (b) Gen. 13.8 . (c) Gen. 11.31 . (d) 1. Cor. 7 14. (e) Eph. 5.22 . 1. Tim. 2.11 . 1. Cor. 14.34 . (f) 1. Pet. 3.1 , 5. (g) 1. Cor. 14.33 . (h) 1. Cor. 14.40 . (a) 1. Tim. 2.13 . * Ins primog●uitura . (b) Gen. 3 16. (c) Gen. 4 7. (d) 1. Cor. 11.8 . * Quatuor generationis mo●li , de l●mo terrae , de c●sta viri , de carne faminae , de semme vtriusqae . Hieron . (e) Gen. 2.22 . (f) 1. Cor. 11 ● . (g) 1. Cor. 11.9 . (h) Gen. 2.18 . * Prastantior ●is quae a 〈◊〉 . Aristot . in topic . i Gene● . 3 16. k 1. Tim. 2.13 . l 1. Tim. 2.14 . m Gen. 3.6.12 . n 1. Cor. 11.3 . o 1. Cor. 15.27.28 . p Ephes 5.23 . q Ephe. 5.24 . r 1. Tim ● . 11 . Gen 2.21 2● . s Gen 4.19 . * Vnam c●stans in duas divisit . Hiero●r quaest . Hebr. t Iob. 2.9 . * Per costa● ad ●or . Greg. mor. l. 3 cap. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philemon Com. a Mic. 7.9 . ●eram Domini . b Esai . 58.3 , 5. 1 King ▪ 21.27 . c Exod. 20 12. D●ut . 5.16 . Math. 15.4 . M●rk 7.10 . Ephes. 6.2 . d Ester , 1.20 . e 1. Pet. 3.6 . f Gen. 18.12 . g 1. King 21 7. h 2 Sam. 6.20 . i 2. Sam. 6.16 . k 2. Sam. 6 23. a Ephes. 5.33 . b 1. Pet 3 2. c 1 Pet. 3.6 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Contra quam Adagium apud Plutar. 〈◊〉 . d Gen. 3. ●6 . e Pet. 1 . 2.1● , * Pide fabulam de sole et Bo●ea apud Plut. g 1. Pet. 3.6 . h 1 Sam. 8.7 . Nen te , sed me . i Pet. 2. ●0 . * R●nam●●● est , ●h●●●●pa● agu●●●e●e , ub●●●lp●non est . Greg in Epist a● Au●ust . * S●p●●●ator n●n c●●s , ●u● ye●●●torem 〈◊〉 ●ate●●s , e●se in●●●us , ●um ment●ris . Aug. de verb. Ap. 29. k 1 Pet. 35 6. l Gen. 21.9 , 10. m Gen. 27 46 , 43. & 28.1 , 2. n Prov. 2.17 . a 2 King. 5.3.13 1 Sam. 16.15 , 16. b 1. Sam. 25.37 . c Gen. 27 16. d Ester 8.5 . e 1. King 21.8 . f Ester 8.8.10 . * Clariorem sonum reddit spiritus n●ster , cum illum tuba per longi canalis angustias tractum patentiore nouissime exitu effudi● . Cleanthu● apud S enec . Epist . 108. g 1. Cor. 11. ● . h Prov. 1● 4. e 1 Tim. 3.5 . Prov. 2.17 . a 1 Pet. 3.7 . b Prov. 2.17 . c Mal. 2.7 . d 1 Cor. 14.35 . c Cen. 2.18 . f 1 Tim. 5.14 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quia taciturna , demipurt● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 1 Pet 3.7 . a 1. Tim. 2.15 . & 5.14 , 10. b 1 Tim. 5.14 . Prov. 31.17 . c Prov. 31.26 . e Prov. 31.11 . ne desuiat commtatus . f Prov. 14.1 . g Prov. 31.15 . i Prov. 31 15. Dat pensum puellis . she setreth them their task . so Iumus . k Prov 31.27 . m Prov. 31.13 , 19. n Prov. 31.21 , 22 , 23. p Prov. 31.13 , 14 , 18 14.16 . q Prov. 31.20 . r Act 9 39. f Gen. 34.1 . s G●n . 13.9 . t Gen. 34.2 . u lit . 2.5 . x Prov. 7.12 . y 1 Tim. 5.13 . * 〈◊〉 auribus bina aut terus dependent yatrimonid . Senec . de benes . l. 7. cap. 9. ct de viz. beat cap 7. totus census in ter●o . Vise Pro●ert . 3.10 . * Prodiga non sen●●s per●●untem samine cen●●●m . Iuven. sat . 6. z Prov. 14 1. (a) 〈…〉 2. * 〈…〉 b Heb. 10.34 . P●ilip . 1.7 . c G●lat . 6 . 2● * Hebs , 13.3 . d 1. Cor. 12 26. e Math. 19 5. f Hebr. 4 15. * mane● compassio c●iam cum impass●●lita●e . Bern. de gra● . humil . g Act. 4.5 . M●th . 25.35 , 36.42.43 . * Non eget miseria , sed eget misericordia ; non eget deitate pro se , seleger ●ittate pro suis. Salvian . ad ●ccles●●●b●l . lib. 3. * Se Valer. Max. lib. 6. ca. 7. h Math. 12.41 . i Gen 37 . 3● . k Gen. 24 67. l Prov. 10.1 & 15.20 . m 1. Sam. 16.23 . n Iob. 16 . 2● o Gen. 2.18 . p Gen. 3.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. q Ezech. 24.16 . 25. * Intestina mala gravissima . r Prov. 12.4 . * August . ad Psal 33 et 35. ●● 45. s Prov. 31.12 . a Eph. 6.1 . 1 Cor. 7.39 . b Eph. 6 1. c 1 Cor. 7.39 . d 1 Pet. 3.6 . e Rom. 13. ● . f 1 Tim. 4.8 . * Promo pracep . to reli quorum omni●on observantia pracip●tur : Luther . g Iam. 1.27 . * Riligat avimam religio D●o omnipote●●● vnde et religio dicitur . Lactant. et August . h 1 Cor. 16.14 . a Eph , 5.22 . b Eph. 67.5 . 1 Cor. 7.23 . Col 3.23 . c Eph. 65.6 . Colos 3.22 , 24. d Ephes. 5.22 , & 6.5 . e Colos 3.22 . f Math. 5. ●● . * Deus n●u tam verbis quam adverbus delectatur ●●uiā fa●●ū respi●it , quam modum 〈◊〉 . Melanch . b●nū , b●ne Austot . et●●● . g Math. 25.40 . * Bon●● 〈◊〉 quam Dio , ma●i● propter Deum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Ca● . h Ephes. 5.22 . i 1. Tim. ● . 15 . k Colos. 3.24.23 . l Eph. ● . 24 . m 1. Cor. 1● . 33 . n ibid. et Rom. 15 , 1 , 2 , ● . o Act. 5.19 . p Rom. 13 1. q Gen. 3.12 . r 1 Pe● . 3.7 . s 1 King. 21 , 25. a vers . 19. b Eph. 5.25.33 . c Levit. 19.18 . Math. 22 39. Mark. 12. ●1 . Rom. 13.9 . Gal. 5.14 . ●●m . 2.8 . d Malac. 2 14. e M●th . 19 5. Eph. 5.31 . Ge● . 2.21 . f Math. 19.6 . g Levit. 19.18 . h Eph. 5 28. i N●●em . ● . 5 . k Esa● . 58.7 . l Math. 19.5 , 6. Ephes , 5.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi Eustach , ●● Etymol . m Ephes. 5.29 . n Esai . 49.15 . o Gen. 2.21 . Math. 19.5 . Ephes. 5 31. * Parsque tui latitat o●pore clausa meo . Ovid epist. Phy●●on . p 2 Sam. 16.11 q 1 Cor. 11.8 . Gen. 2 , 21 ; 22. r Gen. 2. ●3 . * Caput et corpus ●u●s est Christus . Aug. Bern. s Gen. 2.24 . Math. 19.5.6 . Eph. 5.31 . * Vuus Adam , et una Eva , in●o una ex ce costa separatur infaeminam ; vursumque quod di●isum suerat , nuptys copulatur● . Hieron . * vuo tu ●●quis gemmos con iucat cort●●t ramo● , crescendo ●ungi , p●r●●terque adolescere cernit . Ovid. metam lib. 4. t Ezech. 37.17 . * coalesceutes . * Magues amoris amor : ut ameris , amabi●is esto . Ego tibi mōstrabo amato●●ū , sine medicamento , sine herba , siue ullius venesica ca●●●e , Si vis amari , ama , Hecaton apud Sen. Epist 9. Marce. ut ameris , a●a . Martial . Epist. 11 lib. 6. * ●ide Be●n , in Cant , 83. * Que effendant mulia sunt in ●amtue , nihil ●● Deo. August . * Confidat amari ; qu● se sentu amare : et qui amari se senti● , non redamare confuna●tur . ●er . de dilig . Deo. a Psal. 16 2. Iob. 22.2 . & 35. 6 , 7 , 8. c Prov. 18.24 . * Deo nihil accres ●●t , nihil decrescit . Greg. moral . Tibs , qui semper idem es , nihil accedit . si amando prosicimus ad ●e , nihil deced●s , sinon amando desic●mus a te Guil●●● The odor . de amore A Deo benefic●s 〈◊〉 poss●●mu● , Dro ben●s . praes●a e●m yo●si●mus . Agust in psal . b 1 Ioh. 4 19. d Titus 2.4 . * Qu●l●n negle●a quidem of●ensam contra hunt , sed i●●leta gloriā non mere●tur : et damnant prava●●atorem nee glorifica●t autorem . Bet● . de praecept . et dispens . e Titus 2 4. g Esai . 48.15 . h Cant. 8.7 . * Amor affectu● est non contractus . Bern. d● dilig . De● . * Amor non ●or● gitur , Ca●siod . non extorquebis amari . Claudia de 4. Coss , Ho● . i Can. 8.6 . * Deliberan●● est diu , quod s●atuendum est semel Sen●c . * Quod factum est , infectum esse non potest . * Duo summ● bona ▪ 〈◊〉 bonum ●nieum : ● risto● ▪ ethi● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. de Abr. ●en ▪ 22.1.2 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. de Abr. Cen 22.1.2 . * Vna costa decerpta , et vtique ex plurib●s Te● . a Gen 2.21 . * Vnam costam in duas d●visit . Hie●om . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prep●●m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Gen. 4.19 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Proprium v●●● c Gen. 2.22 . d Malac. 2.15 . e Gen. 2.22 . g Gen. 7.7 . & 8.16.18 . 1. Pet. 3.20 . h 1. Cor 7.2 * Perfecta am●c●●a inter pa●es , inter bines . A●st Eth●e . Parta a●ucorum . Ne●●alum duos soles , ne● Asia duos reges Alexand , Datio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. i Cant. 6.8 . k Gal. 3.16 . l Gal. 3.28 . m Eph. 5.23 , 24. * Vnam Ca●la 〈…〉 s●m●●l Ci●●ur . 〈…〉 alte vtru●●●● dem , 〈…〉 ter in Adam et spiritu●iter in ( b●●la . Turt●ull ▪ de mon●gam . ut 〈◊〉 Ad● in earne , 〈…〉 n Prov. 5. ●● . o Apocal. 2.4 . p Apoc. 3.15 , 16. a 1 Pet. 3.7 . b Philip. 1.8 . 1 The●● 3.10 . c Psal. 133.1 . * vnum corpus in duobus locis sinud esse non potest . d 1 Cor. 11.3 . e Ephes. 5.28 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . f Prov. 7.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 , ubi cu●●os ab est . Plut●e●●● . f M●lach . 2.14 . g Prov. 2 . 1● . h 1 C●r . ●2● . i 1 Cor. ● . 20 , 24. k 〈…〉 . l Cor. 11.14 . * Con 〈…〉 August . m 1 Cor. ● . 13 . n 1 Cor. 13.4 . o 1 Pet. 4.8 . p 1 Pet. 4.8 . Charitas amat qu●● tolerat , tol●●tt quas amet . Greg in ●zech q 1 Cor. 13.7 . charitas tolerat om●●a . r 1 Cor. 7.15 . s Ioh. 16.33 . t Luk. 21.19 . u Io● . 16.33 . * Hu● accommodat Plut. in Tim●l . Si●●nidis i●lud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nulla gal●rita sine Cr●sta . Sed & Cra●●tis dictum apud I tert . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . Horat. a 1 Po●● . b Gen 29. ●● c 1 ●Sam . ●● d Gen 3● . ●● , 20. e 〈◊〉 39.3 . f Malac●● . 14 . g 〈◊〉 . * 〈◊〉 2● . ● . 〈◊〉 3 . 1● . i Ma●ac . 2.14 . k Philip. 4.3 . l 1. Cor. 13.5 . Philip ●2 . ● . m 1 Cor. 10 33. n 1 Cor. 10.33 . o Rom. 15.1 , 2 , 3. a ●ers . ●9 . b Eph. 4.31 . c De●● 29.18 . Heb. 12.15 . d 1 Tim. 3.15 . e ● Cor. 16. ●9 . Philemon ●● . * 〈◊〉 . in pea● ▪ 〈◊〉 * 〈◊〉 sine 〈◊〉 . f 1 Cor. 10 . 1● . g Luk 1● . ●7 . 〈◊〉 . h 1 Cor. 12 . 2● . Rom. 12.4.5 . i 〈◊〉 4.4 . k Heb. 1● . ●4 . l Math. 19. ● . m Prov. ● . 15 , 13 , 19. n Gen. 26.8 . o 〈◊〉 p q 〈…〉 a 〈…〉 de cu●●●● . * 〈…〉 Se●ec 〈◊〉 . * 〈◊〉 tu sa●h●itum ●●●●itur . b Prov. 2. ●● . ●● . Pet. 37. * 〈◊〉 et ve 〈◊〉 ●●●●lun . l●●tam . d 〈◊〉 2 ▪ 23. e 〈◊〉 5.3 , 17. f 〈◊〉 15.4 , 5 , 〈…〉 h Psal. 12●● . 〈…〉 . * Quom●●'●●ici● meum et tuum , eumego ipse sim tu●● ? Chrysoft . in Ephes. 20. i 1. Cor 7.4 . k Prov. 3.27 . * Ignav●●● fu 〈…〉 V●rg ●●lo●g ●● . * Maritus 〈◊〉 ge● s●o●●● u●eris . Mulcul . in Gen. l Prov 28.24 . * So●●u● esi viro ●●●●rs●●●u●● . Iun. in Exod. 12.23 . a Thes. 5.25 . b Eph 5.26.17 . c 1 Cor. 7.16 . d 1. ●et . 3.1 . e 1 Cor. 7.16 . f 1 Cor. 14. ●5 . g 1 Pet. 3.7 . h Iam. 1.27 . i 1. Cor. 1● . 31 1 Cor. 〈…〉 
A01547	----	Saint Stevens last will and testament A funerall sermon on Acts 7. ver. 59. preached at the enterrement of the remaines of Mris Joice Featly. Together with the testimonie then given unto her by Tho. Gataker, B. of D. and rector of Rotherhith. Gataker, Thomas, 1574-1654. 1638 Approx. 85 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A01547 STC 11674 ESTC S117263 99852478 99852478 17802 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01547) Transcribed from: (Early English Books Online ; image set 17802) Images scanned from microfilm: (Early English books, 1475-1640 ; 1602:11) Saint Stevens last will and testament A funerall sermon on Acts 7. ver. 59. preached at the enterrement of the remaines of Mris Joice Featly. Together with the testimonie then given unto her by Tho. Gataker, B. of D. and rector of Rotherhith. Gataker, Thomas, 1574-1654. [6], 31, [1] p. Printed by E[lizabeth] P[urslowe] for Nicolas Bourne, and are to be sold at his shop at the south entrance of the Royall Exchange, London : 1638. The first edition printed in this format. Printer's name from STC. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Featley, Joyce, d. 1637. Sermons, English -- 17th century. Funeral sermons -- Early works to 1800. 2005-10 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-07 Ali Jakobson Sampled and proofread 2006-07 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion SAINT STEVENS LAST WILL AND TESTAMENT . A FVNERALL SERMON ON ACTS 7. VER . 59. Preached at the Enterrement of the Remaines of M ris JOICE FEATLY . Together with the Testimonie then given unto her By THO. GATAKER , B. of D. and Rector of ROTHFRHITH . LONDON , Printed by E. P. for Nicolas Bourne , and are to be sold at his Shop at the South Entrance of the Royall Exchange . 1638. TO THE RIGHT WORSHIPFULL , His very kind and much honoured Friend , DANIEL FEATLY , Doctor in Divinitie . WORTHY SIR , YOur earnest request , to have a Transcript of this rude and raw Discourse , sodainely conceived , and sorrily cemented , out of your affection to the partie , whom in speciall manner it concerned , could not but prevaile with me , to recollect it , while it was yet fresh in memorie , and to commit that to writing , as well as I could call it againe to mind , whereof I had no more then some generall heads and briefe notes scribled in a loose paper before : mine obligations to you , and your interest in me , of right affording you power to command from me a greater matter then that your request amounted unto . And how * powerfull requests are , backt with such engagements , it is both commonly well knowne , and generally acknowledged . But since your request therein satisfied , I have received it backe againe from you , with signification of the importunitie of divers friends , who out of that respect they bare to the partie deceased , while she lived , and desire of the continuance of the memorie of her with them , have beene no lesse earnest suiters unto you , to have Copies from you of the same . Which being a worke over-troublesome , to make so many Transcripts , your second request was , that with my consent it might be made more publike . To which purpose also , you had remitted it to me , that I might , if I were content to condescend thereunto , upon review of it , adde or alter in it what I should thinke fit , ere it came out . Now howsoever it was never intended by me for the Presle ; nor indeed have I at present any desire or purpose , to adde ought in this kind to those things that I have published alreadie ; nor did your former motion to me concerning it , extend it selfe any further , then to have it as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as I understand it , a private Monument , to lye by you as a memoriall of her , whom not without good ground you so entirely affected ; nor can I yet deeme it ( being so indigested a Piece ) such as may be exposed to so publike view , without some kind of censure : yet to give satisfaction to your selfe , whom I owe so much to , and those friends of yours , that seeme so much to desire it , I have layd a Law upon my selfe , setting all disswasives aside , to give way thereunto , if your mind shall continue still bent that way . And upon occasion hereof , I have indeed reviewed it , but altred nothing at all of moment , in the maine body of it ; that those who were present at the deliverie in the Pulpit , might not reade any other then what they then heard : Onely the quotations of Scripture , and such shreds or parcels of exotike Language , as might be some rub to an English Reader , but had beene indifferent to your selfe , I have removed into the Margine , and set on a little more Lace there , to make the Piece somewhat sutable to the rest of my Works , that are in hands abroad alreadie . So onely fourbished , I returne it againe entire to you , as by free donation your owne formerly ; * to be disposed of by you , either for your owne private use , ( which would best like me ) or for the publike , as your selfe shall please . And thus with heartie wishes of all health and happinesse to you , as well in your present condition , as in the alteration of it also , if any hereafter shall ensue , I take leave , and rest Yours ever much obliged , THO. GATAKER . SAINT STEVENS LAST WILL AND TESTAMENT . ACT. 7. VER . 59. Lord Jesus , receive my Spirit . THIS Text may not unfitly be tearmed Saint STEVENS last Will and Testament , made by him at the Stake , being at point of death , for the Faith of Christ , whom he therein bequeatheth and commendeth his Soule unto . And it is conceived in forme of an humble Petition and supplication preferred unto Christ ▪ entreating him , that he would be pleased to receive and accept of that , that he did therein bequeath to him , and entrust him with . In it , observe we may these particulars : 1. The Legator , or the partie bequeathing ; blessed Steven , now suffering for Christs cause . 2. The Legacie , his Soule ; my Spirit . 3. The Legatee , or the partie to whom it is bequeathed , Christ ; Lord Iesus . 4. A request to him , for the acceptance of it ; receive my Spirit . Lord Iesus , receive my Spirit . Now hence , in the first place , in that S. Steven here thus a invocateth Christ ( for so the words fore-going precisely tearme it ) we might well against the Arians observe the Deitie of Christ. A point , whereof very pregnant and plentifull proofes might be produced and pressed out of Gods Word . 1. From the Titles given unto him . He is called God. b The Word was God. Elohim . c Thy Throne , O Elohim , is for ever and ever : d by the Apostle expounded of him , Adonai . e The Lord said to Adonai , my Lord : expounded likewise of him , as f by himselfe , so g by the Apostle also . Iehovah , ( the h peculiar name of the onely true God ) and that more then once ; i Iehovah Tsidkenu ; Iehovah our Righteousnesse . He is called k the true God , or very God ; l the great God ; m the mightie God ; n God above all , to be blessed for ever . 2. From the Workes ascribed unto him : The Worke of Creation ; o By him all things were made : the Worke of Supportation ; p By him all things are upheld : the Worke of Sanctification ; q Ye are sanctified in the Name ( that is , by the Power ) of the Lord Iesus : the Worke Of Salvation ; r Who saveth us from the wrath to come . 3. From the Trust reposed in him : as by Steven in this place , so ſ by other of the faithfull elsewhere , exhorted and encouraged by himselfe also so to doe . t Ye trust in God ( saith he ) trust ye also in me . And whereas they are u denounced all accursed , that trust in any but God , they are pronounced x all blessed that trust in him . 4. From the Honour exhibited unto him . First , of Adoration ; and that not from the meanest onely , but from the most eminent creatures ; not some , but all of them : y Worship him , all ye Gods , that is , z all ye Angels of God ; so explained , where it is also by the Apostle applyed unto him . Secondly , of Invocation : it being in Scripture made more then once the description of a Christian , * one that calleth upon the Name of Christ : and practised by blessed St●ven , as we see , in this place . Which , as it overthroweth that pestilent Doctrine of Arius , who denyed the Deitie of Christ : so it may serve to confirme us in the Faith of Christ , and in dependance upon Christ , with full assurance of undoubted safetie unto all those that shall so doe . For if Christ be God ( as undoubtedly he is ) and he be with us , as a he hath promised to be for ever with all those that be his ; then may we well say with the Apostle , b If God be with us , who can be against us ? c They must overcome God himselfe , that prevaile against us , saith Augustine : and with the Psalmist , d Though I walke through the vale of the shadow of death , I will not feare , as long as thou art with me : for , e Where can any be , either well without him , or but well with him ? saith Bernard . And upon this very ground doth our Saviour give assurance to all his , that they shall never any of them miscarry , maugre the might and malice of all their adversaries whatsoever . f My Sheepe heare my voice , and I know them , and they follow me ; and I give them life eternall , and they shall never perish , nor shall any be able to pluck them out of my hand : my Father , that gave me them , is greater then all ; nor is any able to pluck them out of my Fathers hand : I and my Father are one . Secondly , in that Steven here calleth his Soule , his Spirit ; we might hence observe the dignitie , eminencie , and excellencie of the Soule above the Body : in that , g whereas the Body is but Flesh , common to us with the Beasts , and h made of the same matter and mould that they were ; the Soule , it is a Spirit , common to us with the Angels , who are also tearmed i Spirits . Yea , k by it we come as neere to the very essence of God , as the creature is able to approach the Creatur . Since that , as l God is said to be a Spirit , so the Soule is likewise tearmed a Spirit ; as by Steven here , so by m Solomon , and n others , elsewhere . That which should teach us , to esteeme higher of our Soules , to make more account of them , o to have more regard to them , then the most commonly have . For , p The better part justly challengeth the greater care , saith Eucherius . And this should we be the more carefull of ; since that ( as we see in S. Stevens example here ) the Soule may subsist and doe well without the Body , whereas q the Body cannot subsist or doe well without the Soule . As also it may justly reproove the foolish , sottish , and r preposterous practise of those , whose ſ whole care is for Back and Belly , ( as we say ) for the Body , t with a totall disregard and neglect of their poore forlorne Soule : many even of those that professe themselves Christians , so living , u as if they knew not that they have a Soule ; the most , as not knowing , or at least , x not considering , what a precious piece the Soule is . Thirdly , in that S. Steven here freely rendreth up his soule unto Christ ; it may informe and minde us , what the dutie of every Christian man is ; to wit , willingly to give up his soule to Christ , when he calleth for it . Since that , as the Heathen man well saith , a It is one part of well dying , to be willing to dye ; and to render up our soules readily , when they are called for away from us . Yea , to be readie and willing , with blessed Stephen here , not b to give up our soules onely in an ordinarie way , but c to lay downe our lives , as he did here , for Christs cause , if God shall please at any time to call us thereunto . And thus in some sort , as Bernard also well observeth , every Christian man or woman , eve●● member of Christ , may be , yea , must be , a Martyr . For , d speaking of those words of our Saviour to the two Brothers , Iames and Iohn ; e You shall drinke of the Cup that I drinke of : ( the f Cup of Martyrdome he meant ) How was this fulfilled , saith he , g when as S. John never suffered death for Christ , but died ( as h the stories of him tell us ) a naturall death ? And hereunto he maketh answer , that there are two sorts of Martyrs : there are i Martyrs in worke , and Martyrs in will ; Martyrs in action , and Martyrs in affection ; Martyrs in dispatch , and Martyrs in disposition ; Martyrs in execution , and Martyrs in resolution . k Iames was one of the former , l Iohn of the latter . In the former respect the Apostle Paul was but m once a Martyr , in the latter respect , he was oft , yea , n every day a Martyr : o I dye ( saith he ) every day ; to wit , p in regard of disposition , propens●tie , q purpose , readinesse , and resolution so to doe ; r expectation of it , and ſ preparation sor it . And the same doth our Saviour himselfe require of all those that be his : t If a man ( saith he ) will follow me , he must hate his owne soule ; ( u his owne life , he meaneth ; that is , be as willing to leave it , and part with it , if occasion be , for my cause , as if he were wearie of it , and out of love with it ) or he cannot be my disciple . And againe , x If any man will come after me , he must renounce himselfe , and take up his crosse every day : not , take it up , and not dye upon it ; ( That is the manner and guise of hypocrites , saith y Bernard ) but be content and readie every day to be crucified ; to dye dayly for Christ , as the Apostle did , in will , in disposition , in heart and affection , in readinesse and resolution at least . But the maine Point that I shall pitch upon , and desire to insist most upon at present , is this ; to wit , that , It is the usuall practise of Gods people , in times of danger or distresse , and especially at point of death , to commit and commend their soules unto God , and unto Christ. So David , in time of distresse and danger ; a Into thy hands , O Lord , I commend my spirit : So our Saviour , on the Crosse , at point of death , using also the same words ; b Father , into thy hands I commend my Spirit : So blessed Steven here , drawing now his last breath ; Lord Iesus , receive my spirit . So S. Peter exhorteth all good Christians to doe : c Let them in well-doing commit their soules unto God. And so S. Paul professeth that he had done : d I know whom I have trusted ( to wit , with my Soule ) and to whom I have committed it . And it is , as a point of great equitie , so a point also of good policie , for Gods people so to doe . Reasons hereof , the very places before produced afford not a few . For first , he is their Father . It is our Saviours ground : e Father , into thy hands I commend my Spirit , and , f Father , save me from this houre . And indeed , whom should children in distresse and danger resort and seeke to , for succour , reliefe , support , and protection , but to their Parents ? Or whom should Gods children commend their spirits unto in the like cases , but to him , that is Pater Spirituum , the g Father of their spirits , their spirituall Father ? Secondly , he is their Creator . That is one of S. Peters grounds : h Let them commit their soules , saith he , to God the Creator : It is i he that gave the soule at first ; k from him they have it . And to whom then should it be returned againe , but to him , from whom it came ? l The Spirit , saith Salomon , returneth to God that gave it . Thirdly , he is their Redeemer . m Thou hast redeemed it , saith David . He hath redeemed it ; he hath payd deere for it , and hath therefore best right to it . n Ye are bought with a price , saith the Apostle , and ye are not your owne ; o Christ hath bought it p with his bloud . And whom is the Soule fittest to be recommended unto , but to him who hath most interest in it , having q payd such a price for it ? Fourthly , he is their Saviour . So r importeth the Name Iesus , that S. Steven here useth : It is his Office , his undertaking , ſ to save . And whom then may the Soule better for safetie betake it selfe to , then to him , that hath undertaken to save it ? The rather , since that no safetie can be had for it by any other . For t there is no salvation by any Name , but by this alone . Fifthly , he is able to keepe and to save whatsoever in this kind he shall be entrusted with . u I know , saith the Apostle Paul , whom I have trusted ; and that he is able to keepe that that I have committed unto him : his Soule , he meaneth , which he had trusted him with . It is said of our Saviour , that x he sought unto him , that was able to save him . And well and wisely doe the Saints and servants of God , in commending their soules to him , that is y able to save ; yea , z alone able to save , both themselves and their soules . Sixthly , he is as able , so willing ; as powerfull , so faithfull : That is another of Saint Peters grounds ; a He is a faithfull Creator : ( b Not one that createth , and careth not for what he hath created , saith Augustine ) And as a faithfull Creator , so a faithfull Redeemer ; ( c Thou hast redeemed it , saith David , O Lord God of Truth ) one that d never failed any of those , that reposed trust in him . e The Lord ( saith the Psalmist ) redeemeth the soules of his servants ; and none that trust in him , shall perish . Seventhly , it is their onely safetie so to doe . For , as Bernard observeth , speaking of those words ; f The Spirit of the Lord departed from Saul , and an evill spirit molested him ; g Whom God leaveth , the Devill taketh : so here , h Whom the Lord receiveth not , those Satan surprizeth , to their endlesse woe , to their eternall undoing . Lastly , it is not in vaine , or without good ground , that they so doe , but with assured hope of good successe ; they have good assurance of faith , that they shall speed in this their suit . i The Lord , saith David , will save me from the hand ( k that is , the power ) of Hell ; for he will receive my soule . And , l The Lord will succour them , and deliver them : he will deliver them from the wicked ; ( from that wicked one , especially ) he will save them , * because they put their trust in him . By all which layd together , it may evidently appeare , that the people of God doe as well wisely and safely , as justly and equally , in the committing and commending of their soules unto God. Now this may first serve to controule and condemne the vaine , fond , and inconsiderate course of those of the Romish Synagogue ; who , in such cases of danger and distresse , or when they lye a dying , are wont , passing by God and Christ , ( whom the blessed Saints and servants of God , as you have heard , use to seeke unto ) to commend their soules to the creatures , to the Virgin Mary , to this Saint , and that Saint ; as if they either were better able to save them then Christ , or had better interest in them then he . But thus m they forsake the fountaine of living waters , and betake themselves to broken Cisternes , that cannot affoord any ; while they seeke for safetie to those , who n themselves needed a Saviour , being o not able to save themselves : and of whom we may well say , as those sometime of Saul , p How shall this man save us ? How should such persons be able to save others , as had not might enough to save themselves ? Secondly , this may give encouragement and heartiegrace to Gods people , against feare of danger and distresse , yea , even of death it selfe ; since that they have a Christ , a God , an Almightie Saviour , a most powerfull Protector , whom they may commit and commend their soules unto , in such case , and upon such occasions . Indeed , q the rich mans wealth is a strong tower in his conceit , saith Solomon . But , alas , this his imaginarie Fort faileth then , when he hath most need of it , when it should stand him most in stead . For , r Riches availe not in the day of wrath ; and much lesse , at the houre of death . No , then it utterly faileth them , and their hopes fall to ground with it . For , howsoever the wicked ( and so the worldly ) man may ſ nourish hopes , and feed himselfe therewith , while he liveth ; yet t when he dieth , his hopes perish , and die together , with him ; being u founded wholly upon worldly things ; that then , at least , if not before , faile . But what finde we in the same place , and in the very next words ? x The Name of the Lord is a strong Tower indeed ; the Righteous have recourse to it , and are saved : and the Righteous man therefore y hath hope even in death , because he hath z one even in death to entrust with his soule , and to undertake the charge of it ; who is able , not a to save it onely from death , but b to save it in death ; c to give issues even in death against death ; to make d death no death , but e a remedie against death ; and f an entrance into life . Thirdly , it may serve to approve and justisie that received course of Christian people , in making of their Wills , of bequeathing of their soules to God , and to Christ ; it being warranted , as you see , both by the approved practice of the faithfull , recorded in Scripture , and by sundry incitements and encouragements therein given thereunto . But , because with many , yea , the most part , this is done g rather of forme and fashion , then of faith ; and that many that so doe , yet miscarry for all that , and are never a whit the neerer for the attaining of their desire in this kind , if they doe at least desire what they would seeme to doe , in it : the last Vse shall be for Caution unto every one of us , to admonish us , so to carry things while we live , that we may doe so with assured hope of good successe , when we die . And here I instantly and earnestly ( for it is a matter of no small moment , but as much as your soule is worth ) beseech every one of you , for Gods sake , for Christs sake , for your owne soules sake , seriously to consider before-hand with your selves , what it is that you intend to doe in this kind , and how likely you are to speed in what you shall doe . When therefore thou goest about the making of thy Will , either in time of health , ( and that is indeed the most seasonable time for it ) or on thy sick-bed , if thou hast not done it before ; what will be the first thing that thou intendest to dispose of ? I suppose , it will be thy soule ; which is thy r preciousest jewell , whether thou esteeme it so , or no. And whom intendest thou to bequeath it unto ? I presume , unto God thy Maker , unto Christ thy Saviour , whom thou professest to count thy dearest friend . Yea , but here two Questions may be mooved , and a two-fold Doubt made : The one , Whether thou hast power to dispose of it , or no ? The other , Whether he will be willing to accept of it , or no ? First , I say , Whether it be in thy power to dispose of it ? And for the clearing of this , give me leave to demand one or two things of thee . First , art thou a Free-man ? For they are received Rules in the Civill Law : ſ A slave , or a vassall , can make no Will ; for t such an one is not his owne , but his Lords ; and , u Whatsoever he acquireth , it accrueth to his Lord : nor can he therefore dispose of ought , because x he hath nought . For , how can he have ought as his owne , who himselfe is not his owne , but anothers ? If therefore thou beest not a Freeman , but y a slave to sinne , z a vassall to Satan , what power canst thou have to dispose of thy soule , or to bequeath it unto Christ ? Yea , but how may I know , whether I be so , or no ? The Apostle telleth thee : a Doe you not know , saith he , that whomsoever you obey , his servants you are , whom you doe obey ? Our Saviour telleth thee , who is b Truth it selfe , and he bindeth it , for the more certaintie , with a double Amen , and biddeth thee take it upon his word : c Verily , verily , I say unto you ; d Whosoever practiseth sinne , is a servant , or a slave to sinne . As long therefore as thou continuest in the practice of sinne , so long art thou no Free-man , but a slave and vassall unto sinne , and hast no power to dispose of ought . Wouldest thou then be free , and have power to dispose of thy soule , when thou art making of thy will ? Take heed how thou e livest in any knowne sinne : for in so doing , thou shalt f enthrall thy selfe unto it , thou shalt make thy selfe a slave and a vassall to it , and to Satan by it ; and so being , thou shalt have no more power to dispose of thy soule , then any slave or vassall hath to dispose of himselfe . Secondly , hast thou not made sale of thy soule alreadie ? For can a man by will demise , devise , or dispose of that , that he hath mortgaged , yea , that he hath made sale of before ? * No , undoubtedly . No more hast thou power to dispose of thy soule , if thou have sold it to sinne , if thou hast made it over to Satan before . Thou wilt say to me , it may be , How may that be done ? Or how should that be ? Of witches it is true , that have dealings with the Devil , it is a common saying , that they sell their soules to the Devil : but for my part , I never had any dealing with him , nor intend by Gods grace and helpe ever to have . Yea , but many others as well as Witches , sell their soules to the Devill ; and those , such as never had any such dealing with him , as they have . It is said of Ahab , among others , that g he sold himselfe to sinne . Conceive it thus . They have a Proverb in Spaine of a Woman , as Ludovicus Vives telleth us ; h If she give a gift , she giveth her selfe ; if she take a gift , she selleth her selfe . Wee may thus apply it to our present purpose : i If a man give ought to God , he must give himselfe with it ; ( for k God regardeth the giver , not the gift ) if he receive ought from Satan , he selleth himselfe for it . For example : When l the Devill tendred to our Saviour the whole World , and the glory of it , if he would fall downe and worship him ; had our Saviour condescended to that his motion , and accepted of that his offer , he had sold himselfe to him for it . In like manner , when matter of pleasure is tendred to thee , that may be compassed by some sinfull or uncleane act , matter of profit and gaine , that may be attained by some indirect course , m by deceit , lying , perjurie , oppression , extortion , and the like : that pleasure , that profit , if upon such tearmes thou ad●● and accept of it , thou receivest from Satan , thou sellest thy soule away for it . And here , I beseech you , n let me plead to you , and o prevaile with you , in the behalfe of your soules ; making that suit , in effect , to you for your soules , that David did sometime to Saul ( though in another kind ) for his soule : p As thy soule , faith he , hath beene precious in my sight , so let my soule be precious in thy sight . So say I to you : As your soules have beene precious in Gods sight , in Christs sight ; in Gods sight , that q sent his Sonne to save them ; in Christs sight , that r shed his bloud to redeeme them : so let them be precious in your owne eyes . Be not so unthankfull to God , so ungratefull to Christ , so injurious to thy selfe , as ſ to barter away thy soule for such toyes and trifles , eyther of momentanie pleasure , or of transitorie pelfe , as the Flesh , or the World , Satans Brokers , and he by them , shall tender unto thee , to deceive thee , and bereave thee of t so precious a piece . Consider seriously with thy selfe now before-hand , what a dis-heartening it will be to thee , when thou shalt lye on thy death-bed , to remember how oft thou hast , at such and such times , upon such and such occasions , made sale to Satan of thy soule , which thou shalt desire then to dispose of otherwise . And when any such offer therefore shall be made unto thee , call to mind againe what now is told thee , and say to thy selfe ; Oh , with what heart or hope may I hereafter be●●eath my soule unto God , if I sell it now away to Satan ? ●●nd , as thou wouldest be free , to dispose of thy soule , when thou diest , take heed of bartering it away , while thou livest . Imitate thy Saviour ; refuse the whole World offred thee , in way of exchange for it : it is a more precious piece then the whole World besides , and u all the wealth of it to boot : More precious at least ought it to be unto thee , because x the whole World , if thou hadst it , cannot availe thee , without it ; y nor will be accepted in exchange for the redeeming of it , once lost , and the regaining of it againe . For , z What shall it avail● a man , saith our Saviour , to win the whole world , if he lose his owne soule ? or what shall he give in exchange for his soule ? And so much for the first Question to be considered of , Whether thou hast power , or no , to dispose of thy soule ? The second Question , that may be mooved , and Doubt , that may be made , is , Whether God will be wiling to accept of it , or no. For a a Legacie , though bequeathed and given never so solemnly , yet may be refused : b None are bound to accept of Legacies , unlesse themselves will ; and such as are matters of meere charge , we see many times refused . It is a question therefore not unworthy the discussing , to examine , whether God will be willing to accept of it , or no. For many commend their soules to him , and yet he accepteth not of them ; many bequeath them to God , and yet the Devil surprizeth them , and carrieth them away with him to Hell , for all that . And it is a point not unworthy our due and serious consideration , to understand , and be well and truly informed , what course we may take , to be assured of this , that God will be willing to receive and accept of our soules , when they shall be in such manner commended unto him : the rather , for that our eternall safetie and welfare dependeth mainely , yea , wholly hereupon . Wouldest thou know then , how this so weightie a worke may be effected ? Take it briefely in these few Directions . First , addict thy selfe to the service of God , while thou livest , if thou wouldest have God to take charge of thy soule , when thou diest . For , c The Lord , saith David , redeemeth the soules of his servants : and , d Lord , save thy servant , that putteth his trust in thee . Thou must be , with David , a servant of God , while thou livest , if thou desirest that God should take thy soule into his custodie , when thou diest . Otherwise , if neglecting and rejecting the service of God now , thou shalt abandon thy selfe to the service of sinne and Satan , to thy worldly courses , to thy fleshly lusts ; it shall be a just thing with God , when thou commest on thy death-bed , to commend thy soule unto him for safegard , in that dreadfull and e decretorie houre , to turne thee over to them , whom thou hast served and followed in thy life ; as f he doth the idolatrous Iewes in Scripture . Secondly , reconcile thy selfe to him , while thou livest , if thou desirest to commend thy soule to him , when thou diest . For what hope can a man have , if he shall commend his children , his charge , on his death-bed , to one , whom he hath beene at enmitie with all his life long , that he will be content to accept of such a Legacie as that ? As Eliphaz therefore adviseth thee , g Acquaint thy selfe with God , and make thy peace with him ; make a friend of him now , that thou mayest find a friend of him then . But that thou canst not , unlesse thou commest out of thy sinnes : for , h sinners and Gods enemies are , in effect , one and the same . Thou must therefore break off thy league with sinne and Satan , ere thou canst enter into league of amitie with God ; i thou must fall out with them , ere thou canst fall in with him . Thirdly , receive his Word now , if thou wouldest have him to receive thy soule then . That is Eliphaz his advice also . k Receive , I pray thee , the Law of his mouth ; and lay up his words in thine heart : not in thine head onely , but in thine l heart . Heare him now , that he may heare thee then . As Iotham to the Sichemites ; m Hearken to me , that God may hearken unto you ; so say I to you , that now heare me : n Hearken ye , not to me , but to God , that God may hearken unto you : o Hearken to God , now calling upon you , for obedience , for repentance , for reformation and amendment of life , for charitable and conscionable dealing , for just and upright cariage , for circumspect and * accurate walking before him ; if you would have God hereafter to hearken unto you , calling upon him , and crying unto him , for the safegarding of your soules . Otherwise , if you will imitate p the deafe Adder , that stoppeth his care against the Charmer , that he may not heare the charme ; heare what Solomon telleth you before-hand , and you will one day find too true , to your woe : q He that turneth his eare from hearing Gods Law , and God speaking to him in it , his very prayer shall be abominable : Yea , what God himselfe fore-telleth thee ; and as he fore-telleth thee , thou mayest be sure it will be with thee : r Because I called , and you refused ; I stretched out my hand , and you did not regard it ; you set at nought all my counsell , and would none of my reproofe : therefore will I also laugh at you , in your calamitie ; and mock you , when your feare surprizeth you ; when terror shall seize upon you , as a violent storme , and destruction as a whirlemind : Then shall you call upon me , but I will not heare you ; ſ crie you never so long , and never so loud . And surely , as Salvian well saith ; t What can be more just ? what can be more equall ? We regard not God , and God regardeth not us ; we refuse to heare him , and he refuseth to heare us : if u because we stop our eares against Gods voice now , God stop his eares likewise against our suites then . Lastly , cleanse thy soule : and having so done , be carefull to keepe it cleane , that it may be a fit gift to bequeath unto God : a Come forth , saith God , from among them , and separate your selves , and touch no uncleane thing ; and I will receive you . How is that done ? may some say . Reade but a Verse or two further , and there thou shalt find it : b Let us cleanse our selves from all filthinesse both of flesh and spirit , and finish our sanctification in the feare of God : For , c Every one , saith Saint Iohn , that hath this hope , doth purifie himselfe , as he is pure . And , I beseech you , consider this seriously with your selves . Is there any man so vile , and void of shame , as that he dare presume solemnly to bequeath d to some honourable person , some greasie dish-clout , or some durtie shoo-clout , or some filthie , menstruous , materie ragge ? or so sottish , and void of common sense , as to imagine once , that such a person as he is would accept of such a gift ? yet e is not any such thing so vile and abominable in mans eye , but a sinful soule is much more vile and f abominable in Gods sight . And g dare any then presume to tender such a present unto God ? or can he conceive the least hope , that God should accept of it ? What should God doe with a foule , a filthie , a prophane , an impure a sottish , a beastly , a brutish , a swinish soule ? Is suc● a soule fit to be and abide with God in heaven , where i● h nothing but holinesse , where i no uncleane thing ca● enter ? Doest thou intend then to bequeath thy soule unt● God ? k purge it and cleanse it , that it may be a fit gif● for him , who is l holinesse it selfe ; and having so done m be carefull to keepe it so . Hadst thou some one choise jewel , that thou purposedst at thy decease , to leave to some speciall friend of thine , how chari● wouldest thou be of it ? how carefull to keepe it faire and cleane , when thou shouldest at some time , as occasion is , weare it and make use of it ? And , if it should , against thy will , and beside thy purpose , upon such occasion , by some occurrent or over-sight , take any soile , how diligent to wipe it , or burnish it , to get the soile off it , and to reduce it to its former lustre againe ? Have the like care for thy Soule , that precious Piece , that thou purposest at thy decease to commend to thy God , to thy Christ ; n make it cleane , and o keepe it cleane . And because that , by dayly occasions , while p thou livest here in the flesh , and q conversest in this r wicked world , ſ it will be gathering of soile , be thou never so carefull ; be ever and anon washing it with the teares of renewed repentance ; be ever and anon scouring it , and fetching off the soile that it so gathereth , by serious contrition and heartie remorse ; that , when the time shall come , which t thou knowest not how soone or sodainely may come , it may be u presented pure and spotlesse to him , whom thou intendest it now unto . To close up all in few words . Wouldst thou resigne and give up thy soule unto God , at thy going out of the world , with good assurance of gracious acceptance with him ? Then be thou now carefull , while thou livest here in the world , to addict thy selfe to the service of God , to reconcile thy selfe unto him by unfained repentance , to yeeld constant obedience to his knowne word and will in all things , to cleanse thy soule from all sinfull filth ; and having so done , to keepe it in an holy and pure plight . Thus if thou shalt doe , assured thou mayest be , that thou shalt not be so forward to recommend thy soule to God , when thou diest , but * God will be as readie and forward to receive it , and accept of it , when it shall be by thee so recommended unto him . Yea , suppose thou shouldest be taken so sodainely , that thou shouldest not have time and space in solemne sort to commend thy soule to God , yet shalt thou find him as readie and forward to accept it , and to take charge of it , as thou wouldest have beene to request so much of him , hadst thou had time , and abilitie , and opportunitie so to doe . And thus much for my Text ; though not for the Time. IT remaineth , as is usuall , and not unusefull , if it be not abused , in these cases , and upon these occasions , to speake something concerning our right deare & deservedly beloved Christian Sister , M ●is I●ice Featly , whose remaines we now performe this last office unto , to the praise and commendation of Gods worke and grace in her , and the incitement of others to the imitation of her . And I could wish , that some other , better able then my selfe , were to performe this office ; or that mine owne abilities were better , for the performance of it according to her due desert . But it was her desire , which I might not say nay to ; and I might peradventure , in some respects , be deemed fitter for it then many others , though of better abilities then my selfe . What I shall speake of her , I shall speake the more freely and boldly , because I shall speake most out of mine owne observation ; having knowne her a long time in severall estates , a Wife , and a Widow , againe and againe , in the prime of her yeeres , in her decaying dayes , and in her last concluding times ; and having had speciall occasion to take notice of her and her carriage in each . It had pleased God to adorne her with outward endowments , such as are usually of a no small esteeme in the world , in that Sex especially ; I meane , with comelinesse of person , and amiablenesse of countenance , above and beyond many , if not the most , of her Sex. And , howsoever the Heathen man hath well observed , and by experience over-common too oft it appeareth , that b Beautie is a shrewd bait , and hath beene the c bane of not a few ; yet was it farre otherwise with this our Sister : she passed the flower of her youth , d without fault or fable , as he speaketh , free from any the least aspersion or e imputation in that kind . It is true indeed that Solomons Mother saith , that f Beautie alone is but vaine , and favour is oft g full of deceit . Yea , it is true that another saith , that h Beautie without Vertue is no grace , but a disgrace to those that so have it ; a meanes , as i to draw more eyes after them , so k to expose them to the more disgrace & reproach , while their defects , by occasion thereof , are more eyed . But it is no lesse true on the other side , that the Poet hath , and is generally acknowledged ; that , l where Vertue and Beautie doe concurre , they give much luster mutually either to other . And so was it with her ; her inside was sutable to her outside , or superiour rather unto it : God had dealt largely and liberally with her , in regard of either , and in that part especially , that is the more to be regarded . He had endowed her with a greater measure then ordinarie , in that Sex especially , of wisdome , of discretion , of understanding , of knowledge how to behave her selfe so , as her behaviour should be , not inoffensive onely , but very gratefull and acceptable to those , that had either interest in her , or occasion to converse with her . And what God in this kind had bestowed on her , she was carefull accordingly to imploy and improve . For , for her cariage and courses , she was such an one as Solomons Mother describeth m in the last of the Proverbs , as the Apostle Paul requireth n in the second to Titus ; a constant o keeper at home ; nor idle in the house , but a diligent and industrious , a prudent and provident , directer and disposer of domestick affaires ; housewifely , without harshnesse or hastinesse ; quiet and peaceable , without sluggishnesse or sheepishnesse ; grave , without austeritie ; cheerefull , without levitie ; modest , without statelinesse ; kind and courteous , without either incivilitie on the one side or loose daliance on the other . In generall , such was her sweet , discreet , and well-tempered demeanure , as gave abundance of satisfaction and contentment , not to them alone , that it pleased God successively to joyne her unto , but to their friends , and those that had interest in them ; yea , to all , familiars or strangers , of what state and degree soever , that had occasion to repaire to them , and to be entertained with them . Issue indeed she had none : it seemed good to God , to denie her that blessing . But to the children of some of them , that God had joyned her unto , she was no step-mother , but as carefull of procuring their good , and as forward to performe any good office for them , as if she had beene a naturall Mother unto them : That , which some of them , were they surviving , I know , would freely testifie ; and those of them that doe survive , if they be not extremely unthankfull , cannot but right willingly acknowledge . And some of her first Husbands kindred , beside others not a few , she brought up as carefully , as if they had beene her owne children . In a word , she was such an one , as p Solomon could hardly sind one of a thousand ; a compleat Woman , a compleat wife ; defective in nothing , that might be required in either . But to rise a step higher . Morall vertue indeed , without grace , is , as Ierome , after Irenaeus and Tertullian , telleth us , but q a glassie Bugle , but a counterfeit Pearle ; and all the acts thereof , unlesse they be sanctified , are but r glittering slips , as Augustine speaketh . And yet let me tell you by the way , that even these helpe much to ſ adorne grace , where it is ; and that for want of these , to the no small t disgrace of grace , even such married persons as professe and pretend much grace , yet live many times lesse quietly , contentedly , and comfortably together , then many other meere naturall ones doe . But these things , in this our Sister were seasoned with grace . She was a woman , as of a vertuous , so of a gracious disposition : and this her gracious disposition was manifested in two things especially , her Pietie , and her Charitie . To begin with the latter . For her Charitie , a it began indeed at home ; ( both b reason and religion require it should so doe ) at her kindred and allies , I meane ; of whom , not a few ( as I touched in part before ) were relieved and supported by her ; there seldome or never wanting some or other of them , that were either educated with her , or maintained neere to her . But neither did her charitie stay and stint it selfe there , with them that were with her , as at the Well-head ; but the streames of it issued out & dispersed themselves abroad to poore neighbours of all sorts , on every side of her . Divers pensioners she had , that in a constant course received the fruits of her bountie ; but no other were excluded from tasting thereof , and that liberally and largely , when occasion so required . For she was ( which I take to be c two principall properties of Charitie ) as very d pitiefull and prone to commiserate the wants and necessities of others ; so no lesse e bountifull and forward to communicate thereunto , as well by personall aides , as by free and liberall supplyes . And whereas she had pretie skill in matter of Physick and Chirurgerie , ( as indeed what was she not skilfull in ? ) in this kind she was exceeding helpfull , by Waters and Medicines , as well as advice , to such poore soules as were not able to entertaine Physician , or to goe to the cost of procuring Physick ; being not onely as Physician , but as Apothecarie also to them . In regard of which her charitable both disposition and practise , as I doubt not , but that she both had the prayers of the poore , that f blessed God for her , while she lived , and hath now the g reward of it from him and with him in Heaven ; so I assure my selfe , that those poore soules in those parts doe find no small want of her , now she is gone , and will ●eele it dayly more and more . For her Pietie , it appeared in her Devotions , publike and private : Publike , in her constant repaire to Gods House , and the publike worship and solemne Service there celebrated , when and while health & strength permitted . Private , ( and howsoever there is a h promise of a more ample blessing upon the publike meanes ; yet peoples private devotions , i wherein fewest eyes are upon them , and which none are conscious unto but God and their owne soules , are a k surer seale and evidence of their , inceritie : l such are persons indeed , as in private they are ) as by her constant standing times of prayer , foure severall times each weeke-day , and six on the Lords day : a course , which ( as I am informed ) she had constantly for many yeeres continued : so by her diligent reading , in the first place , of Gods Oracles , having within some terme of yeeres next before her decease , read the whole New Testament twelve times over ; and that , not slightly and super●icially , but so , as m to observe somewhat that might be usefull unto her , either out of or upon every Chapter she read ; that which by a multitude of Notes left behind her in writing , may evidently appeare : as also by her frequent perusall , in the next place , of the pious workes of religious Writers , that might further and forward her in the good wayes of God. Among which , she professed her selfe to be much affected with some , because they seemed to her to write , as she said , not to shew their learning , but out of their owne sense and feeling ; of that , no doubt , that she felt also together with them , and which caused her therefore the rather so much to affect them . Yea , one good proofe of her pietie may be this : That for her better advancement and improvement therein , in her last choice , among many Matches moved to her , ( as one of her parts & meanes could not want motions ) yea , and some of them not lightly to have beene disregarded ; yet passing by all other , she pitched upon one , of whom , in regard of his presence , I will not say what I might ; onely this I will say , one that she justly deemed might be a prime instrument of procuring and promoting her spirituall progresse in the work & course of grace . And that this was her maine end and aime in that her choice , she manifested by a speech ( which I may not let passe ) uttered by her to him at the time of her enter-marriage with him , ( at what time she stated him for his life in the house she lived in ; that which his pastorall charge there afforded him not ) and remembred againe by her in the time of her late sicknesse ; I settle thee here for the Earth , that thou mayest settle me for Heaven . And as this was her maine end therein , so her desire and endevour was to make use of it accordingly , ( for she was not one of Solomons fooles ) that o have a price in their hands to get wisedome with , but have no heart or minde , wit or will , to make that use of it . ) To which purpose , I remember , that repairing sometime to visit them , ( that which mine engagements to either of them required , and had beene more frequent , but that distance of place , necessary employments , & crasinesse of body restrained it ) when he and my selfe were in her presence talking together , of the occurrents of the time , and some points of Schoole-learning , somewhat out of her element , and above her spheare , she strooke in with us , and requested us to discourse rather of somewhat , that she might also receive some benefit by , that might be usefull as well to her as to us . But I forget my selfe : The time spendeth , and my strength and speech with it ; and I must therefore of necessitie omit many things , that might else have well beene mentioned . I draw toward an end , together with her end . And the p end indeed is that , that is all in all . Yea , the maine end of a mans whole life , should be to make a good end of his life . ( q We should be all our life long a learning to dye , ●aith Seneca . ) r It is perseverance alone , saith Bernard , that carr●eth away the Crowne . And , ſ The latter part of a mans life carryeth it away from the former , saith another , if the latter be not answerable to the former . But it was not so with her . The close of her life was sutable to its fore-passed tenor , in renewed acts of pietie and charitie enter-woven together the one with the other . For , beside other Legacies , to the value of three hundred and fortie pounds , and upwards , by the free consent of her worthy Consort , disposed to pious and charitable uses ; she hath given to this Parish , wherein she drew her first breath , the summe of foure pounds per annum for ever ; partly , for a Sermon , a worke of pietie ; and partly , for the reliefe of the poore , an office of charitie . And to the Church of Lambeth , in which Parish she spent the greatest part of her life , and gave up her last breath , she hath bequeathed a faire Communion Cup , to be raysed from the sale of some of her principall Iewels ; that so those ornaments ( I give it you in her owne words ) that had adorned her , while she lived , might adorne the Church of God , when she was dead . In her last and fatall sicknesse , her cariage was such , that her ●ietie and her patience might have seemed to contend for the superioritie , but that they were so sweetly combined together , that the one was expressed and appeared in the other . Nor is it to be marvelled , if it were so with her ; for she freely professed to some of those that resorted to her , That she had alwayes beene carefull to lay up in store for the great day of her dissolution . Patience she still prayed for , frequently using that sweet and pious saying of S. Augustine ; t Lord , give what thou commandest , and command what thou pleasesl . And patience she practised . For it is credibly reported by those that were most and neerest about her , that albeit her paines and torments were very great and grievous , yet no one idle word , or speech savouring of impatience , was ever heard to fall from her . And , when those that attended her , offred sometime to have removed her for her ease , ( and paine , we know , maketh persons usually desirous of oft removall ) she refused it , saying , That she should shortly be removed ; to a better place and state , she meant . The Evening before her departure , she requested Prayer ( of which alwayes she was much desirous ) to be continued by her , untill two of the clock ; about which time , ( which was not before understood what she meant ) as if it had beene some way revealed unto her , her senses so failed , as she could not longer be apprehensive of ought done about her . Her last words were , not much unlike that of S. Stevens here ; Sweet Iesus , helpe me : And , with the Spouse in the Apocalypse ; u Come , Lord Iesus , even now . With which words her speech failing , yet ceased she not , so long as any use of sense continued , to lift up incessantly both hands , while abilitie so to doe lasted ; and the one of them still , when the other of them failed ; thereby giving notice of her heart inwardly lift up unto him , who by his gracious hand at length tooke her hence , and received her to himselfe . With whom leaving her at peace and rest , in joy and blisse , let us likewise lift up our hearts and hands to him ; humbly beseeching him , that he will be pleased to make the things now spoken usefull unto us , and to prepare and sit us for the like end . Amen , and Amen . FINIS . Decemb. 10. 1637. PErlegi concionem hanc funebrem cui Titulus est [ S. STEVENS last Will ] eámque typis mandari permitto . SA . BAKER . Notes, typically marginal, from the original text Notes for div A01547-e130 * Quod est potentissimum imperandi genus ; rogabat , qui jubere poterat , Auson . Idyl . 13. * Sive tegenda habeas , sive legenda putes , Auson . ad Drepan . Notes for div A01547-e510 Summe of the Text. Parts 4. 1. 2. 3. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Point 1. Reason 1. b Iohn 1. 1. c Psal . 45. 6. d Hebr. 1. 8. e Psal . 110. 1. f Matth. 22. 14. g Hebr. 1. 1● . h Deut. 6. 4. Iohn 17. 3. i ●●r . 23. 6. & 33. 16. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 5. 20. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tit. 2. 13. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Esai . 9. 6. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 9. 5. Reason 2. o Iohn 1. 3. Col. 1. 16. p Hebr. 1. 3. Col. 1. 17. q 1 Cor. 6. 11. r 1 Thess . 1. 10. Reason 3. ſ Eph. 1. 1● , 13. 2 Tim. 1. 12. t Iohn 14. 1. u Ierem. 17. 6 , 7. x Psal . 2. 12. Reason 4. y Psal . 97. 7. z Heb. 1. 6. & sic etiam LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Act. 9. 14. 1 Cor. 1. 2 ▪ Vse 1. a Matth. 28 , 20. b Rom. 8. 31. c N●mo nos laesevit , nisi D●ū prius vicerit . August . de ●●rb . Apost . 16. & inde B●da in Rom. 8. d Psal . 23. 4. e Vbi enim aut ●ecum ma●e , aut sine t● 〈◊〉 poterit esse ? Bern. in Advent . 1. f Ioh. 10. 27. 30. ●●●nt 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Galen . pro●●eptic . ● . 7. Nostra omnis vis in animo & corpore sita est : alterum nobis cum D●●s , alterum cum belluis commune est . S●●us● . Ca●ili● . h Genes . 2. 7 , 19. i Hebr. 1. 14. k Quid ●l●ud voces ani●●● , quam Deum quendam in humano corpor● hospitem ? Senec. epist ▪ 31. Divin● particulam a●●ae , Horat. serm . l. 2. S●● . 2. l Iohn 4. 24. m Eccles . 12. 7. n Psal . 32. 2. & ●42 . 3. ● Cor. 2. 11 ▪ Hebr. 12. ●3 . Vse 1. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Galen . ibid. p Meritò pos●it studia majora pars melior , Eucher . ep . ad Valer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plut. de tranquill . Itaque , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysosttem . 8. ●●a● . ●7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Democrit . apud Stob. c. ● . q Omne enim dignius trabit minus dignum , Reg. Iur. Vse 2. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plato in Clitoph. & apud Stob. c. 4. ſ Eccles . 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb . apud Stob. c. 53. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Polit. l. 3. Cultus magna cura tibi , magna virtutis i●curia . Cato Censor . apud Ammian . l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Matth. Orat. 49. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de Athletis Galen . protrep● . c. 9 & de aliis ibid. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ut qui nec animam habere se sen●●a● . de Dicaearcbo , Cicer. Tusc . l 1. x Tal● ist● stupor me●s , — Ipse quis sit , utrum sit , an non sit , hoc quoque n●scit , Ca●ull . Epigr. 17. P●● a B●nè mori ●●● lib●nter mori , Scnec . epist . 61. b 1 Pet. 4. 19. c Act. 21. 13. d Bern. de temp . serm . 23. & Greg. in Evang. hom . 35. e Matth. 20. 23. f Matth. 26. 39 , 42. John 18. 11. g Cum corpore● passione non sit Dominum s●cutus , Bern. ibid. h Euseb . hist . Eccles . l. 3. c. 25. i Martyres opere , & Martyres ●ol●●●ate ; act● & assectu . k Act. 12. 2. l Non per Martyrium vitam sinivi● , & Martyr tamen e●●itit ; sed mente , non ca●e , Greg. spiritu non corpore ▪ B●rn . m 2 Tim. 4. 6. n 1 Cor. 15. 31. o 2 Cor. 4. ●1 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch●●s . in Psal . 95. & ad . ●ud . l. 5. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●sidor . Fel. l. 3. ●p . 399. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem ibid. t Luk. 16. 26. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anima , pro vitâ , ut Matth. 6. 25. x Luk. 9 ▪ 23. y Ferre crucem & non mori , bypocri●●rum est , Bern. de temp . 56. Point 4. a Psal . 31. 5. b Luk. 23. 46. c 1 Pet. 4. ●● . d 2 Tim. 1. 12. Reason 1. e Luk. 23. 46. f Iohn 12. 27. g Pater spirituū . Hebr. 12. 9. Reason 2. h 1 Pet. 4. 19. i Genes . 2. 7 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An●onin . l. 12. §. 26 Sedib● aethe●iis spiritus ille venit , Ovid. art . l. 3. l Eccles . 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Epicharmus apud P●●t . ad Apoll m Psalm . 31. 5. n 1 Cor. 6. 20. o Act. 20. 28. p Apoc. 5. 9. Reason 3. q ●●●● . 1. 18 , 19. r Matth. 1. 21. Reason 4. ſ Matth. 18. 11. t Act. 4. 12. Reason 5. u 2 Tim. 1. 12. x Hebr. 5. 7. y Esai . 63. 1. z Esai . 43. 11. Reason 6. a 1 Pet. 4. 19. b Non creat , & creata non curat . August . de verb. Dom. 10. c Psal . 31. 5. d Psal . 9. 10. e Psal . 34. 22. Reason 7. f 1 Sam. 16. 14. g Quem Dominus deserit , Diab●lꝰ suscipit . Bern. de ord . vit . h Quem Dominus ●●● recipit , diabolus a●ripit . Reason 8. i Psal . 49. 15. k A man● , i. à potestate , ut Psal . 22. 20. l Psal . 37. 40. * Salvabit c●s . Quare ? qu●b●s meritis ? A●di quod ▪ 〈◊〉 . quia 〈◊〉 it in co d●lcis ca ●sa , a●●amc● 〈◊〉 ▪ ●imirum hoc ●otū est hominis meritum , si totam sp● suam sonat in ●o , qui ●ot● homin●m salv● 〈◊〉 . Bern. in Ps . Qui habitat . conc . 9. & 15. Vse 1. m Ierem. 2. 13. n Luk. 1. 42. Phil. ● . ●0 . o Psal . 22. 29. p 1 Sam. 10. 27. Vse 2. q Prov. 18. 11. r Prov. 11. 4. Ezck. 7. 19. ſ Eccles . 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theocr. Batt● . Dum spirat , sperat . t Pro. 11. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Cum expirat , ex●●es sit . u Psal . 17. 14. x Prov. 18. 10. y Prov. 14. 32. Etiam cum expirat , sperat . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates apud Platon . apol●g Iamblych . de Pyth●g . l. 2. Epictet . dissert . l 3. c. 26. Theodor●t . therap . l. 6 ● ra compe●●●ssimo ha●eatur , quod dicturus sum . Nec cuiquam bono quicquam mali eveni●e potest , nec vi●● nec ●●ortuo : nec unquam res ejus à Deo immortali neg●●gentur . Cicer. Tusc . l. 1. a Psal . 3● . 1● b Psal . 19 15 c Psal . 68. 20. d Iohn 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost . in Psal . 48. e 2 Cor. 5 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiphan . f Per mortem ad vitam reditus est . Ambr de bon . Mort. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de vit . Epicur . Dies mortis , aeterni na●alis est . Senec. epist . 102. Vse 3. g Usu 〈◊〉 , quam 〈◊〉 quo mod● Bern. usu magi● , quam sensu . Vse 4. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Alcest . & Greg. Naz. invect . 1. Doubts 2. 1. 2. Doubt 1. Demand 1. ſ Servus non potest condere Testamentum . t Servus est in peculio & cōmercio Domini sui , ex Exod. 21. 21. u Servus qui●quid acquirit , domino acquirit . x Servus nihil habet proprium . y 2 Pet. 2. 19. z Eph. 2. 2. Question . a Rom. 6. 16. Answer . b Iohn 14. 6. c Iohn ● . 34. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut 1 Ioan. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & , Artem puder● proloqui , quam ●actit●s . e Rom. 6. 2. f 2 Pet. 2. 19. Demand 2. * Nemo relinquit , quod non babet . Baldus . Nemo potest legare , quod suum jam non est . Cod. de legat . l. 6. tit . 37. l. 15. Question . Answer . g 1 King. 21. 25. h Munere dato , mulier se donat ; accepto , se vendil , Ludov. Vives instruct . mulier . Christ . l. 1. c. 1● . i 2 Cor. 8. 5. k Genes . 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Basil . Sel. orat . 3. In omnipotentis Dei judicio , non quid datur , sed à quo datur , aspicitur . non offerens ● muneribus , sed munera ab osserente placuerunt . Greg. in registr . l. 7. epist . 126. Omne quod Deo datur , ex dantis mente penlatar . ex dantis enim corde id quod datur accipitur , itaque non Abel ex muneribus , sed ex Abile munera oblata placuerunt . prius namque legitur dominus ad eum respexisse qui dabat , quam ad illa quae dabat . Idem Moral . l. 22. c. 12. l Matth. 4. 9. m A diabolo datur , quod ●raud●bas acqu●ritur . n Pro anim● vestrâ legatione apud vos sungimur . Eucher . ad Valer. o Orator ad vos venio : smite exorator ut sum . Terent. Hecyr. p 1 Sam. 24. 24. q Iohn 3. 16. Rom 10. 32. r Act 20. 28. 1 Pet. ● . 19 , 20. Quam cha●as●●● Christo animatua , pro quâ posuit animam suam ? Iohn 10. 15. ſ Cave , ne sorte dumacquiris pecuniam , perdas animam : nemo enim habet injustum luerum siae justo damno , August . de temp . 215. t Vsque adeo charu● est hic mundus hominibus , ut vi●uerint ipsi sibi ? Idem epist . 162. Esto tu charior tibi quam tua , id quod es , quam id quod habes . Eucher . ad Valer. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apud Plut. de util . ex immic . & adv . Colo● . x Non potest ulla compendri causa cōsistere , ●i co●stetanima intervenire dispendium ? ubi salutis damnum , illic utique jam lu●rum nullum est . quo enim lu●rum capiatur , nisi capiendi sede●inconcussa servetur ? Eucher . ad Valer. Quid tibi proderit , si omnem mundum , aut ipse babeas , ●ut tuis relinquas , si salutis atque animae detriment● patiaris . damno enim ammae totū penitus secū auserunt : nec quicquā homo omnino habere poterit , qui seipsum damno animae percuntis ami●●● . Salv. de avarit . l. 3. Si enim puer infans , cum st Dominus omnium quae jur● sunt ejus , nihil possidet mente sopita , quonam tandem modo quisquam quicquam mente possidebit amissâ ▪ Aug. de Trin ▪ l. 14. c. 24. y Psal . 49. 7 , 8. 1 Pet. 1. 18. z Matth. 16. 26. Doubt 2. a Legato renunciari potest , A Legatariis & fideicommissariis Legatum relinqui potest . b Legatum accipere nemo no●em cogitur . Question . Answer . Direction 1. c Psal . 34. 22. d Psal . 86. 2. e Heram illam decretoriam prospice , Sene● . epist . 102. quâ scil . de ●tern● salute decernitur . f Iudg. 10. 14. Ierem. 2. 28. Direction 2. g Iob 22. 22. h Peccatores & Dei hostes , voces convertibiles . Psol . 37. 20. Rom. 6. 8 , 10. i Nisi discordav●i● cū Diabolo , pacem non habebis cum Deo , August . nom . quest . N. Test . 92. Bellum ad Diabolli , pacem patrat ad Deum , Orig. in Rom. 5. Direction 3. k Iob 22. 22. l 1 sal . 37. 31. & 40. 8. V● figam orationem tuam in auribus meis ? Fige in corde tuo legem meam , Aug in Psal . 85. m Iudg. 9. 7. n Qui audiri vult à Deo , prius audiat Deum , Aug. hom . 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , debilies apud Homer , I●ad . ● . o Ne avertas aurem ●uam ● mondatis Domini , ne avertat & ipe suam à pr●cibus tuis , Lern. de temp . 29. Quare i● non percipts auribus tuis●ver . ba ejus , ● quo vis percipi lachrymatuas ? August . de temp . 245. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 5. 15. p Psal . 58. 4 , 5. Vide August . Inn. alios ibi . q Prov. 28. 9. Ejus enim Deus precem i● tribulatione cōtemnit , qui legem ipsius in tranquill ta●e contempsit , Greg. Moral . l. 5. c. 30. r Prov. 1. 24. 28. ſ Esay 1. 15. t Quid justius ? quid aequius ? non respeximus , non respicimur ; non audivimus , non audimur , Salv. de provid . l. 3. u Zach. 7. 11. 13. Direction 4. a 2 Cor. 6. 12. Question . Answer . b 2 Cor. 7. 1. c 1 Iohn 3. 3. d Malach. 1. 8. e Peccante nil est tetrius , Nil tam leprosum aut putridum : Cruda est cicatri● criminum ; Olctque ut antrum Tartari , Prudent . de Coron . 2. f Psal . 11. 5. Esay ●4 . 6. g Indignum est dare Deo , quod homo quilibet dedignetur . Hieron . in Mal. 1. h 2 Pet. 3. 13. i Apoc. 21. 27. k 2 Tim. 2. 21 , 22. l 1 Sam. 2. 2. m Iam. 1. 27. n Iam. 4. 8. Ierem. 4. 14. o 1 Tim. 5. 22. 1 Iohn 5. 18. p 2 Cor. 10. 3. q Ioh. 17. 11 , 15. r Galat. 1. 4. 1 Iohn 5. 19. ſ Nemo non aliquod nobis vititim , aut commendat , aut imprimit , aut nescientibu● allinit , Sen. epist . 7. affricant nobis rubiginem suam . Ibid. virus suum in vicinos transferunt . Idem de irâ , l. 3. c. 8. t Eccles . 9. 12. u 1 Thess 5. 23. 2 Pet. 3. 14. Conclusion , with Recapitulation . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plato Polit. l. 10. Notes for div A01547-e11900 a Iob. 42. 15. Esther 2. 3. Psal . 144. 12. Itaque Aristoteles qu●renti , quâ de causa pulchrarum consortio ▪ delectentur homines , respondit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Laert. l. 5. b Rara est concordia form● Atque pudicitiae . — Iuvenal . Sat. 10. L●s est cum formâ magna pudicitiae . Naso ep . 15. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. apud Galen . pro●rept . Quas majora ●ranent discrimina , Iuven. ib. c Helena apud Euripidem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Sine culp● , sine ●abul● , Apul. apol . e Quae ●asta est ? de quâ mentiri faina veretur , Bias apud Auson Lud. Sap. f Prov. 31. 30. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Menander . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Galen . protrept . c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theocrit . Idyl . 23. — Summ● nequicquam pelle decorus , Pers . Sat. 4. Introrsum turpis , speciosus pelle decor● , Flacc. l. 1. epist . 16. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eustath . in Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Inde Homero , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . in Il. ● . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Menexen . Proverb . 11. 22. l Gratior est pulchro veniens è corpore virtus . Maro Aeneid . lib. 5. licet reclamante Seneca epist . 66. m Prov. 31. 10. 29. n Tit. 2. 5. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mukeris conjugatae symbolum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●lu● . conjug . praecept . p Eccles . 7. 28. q Vitreum Marga●●tum . Irenaeus ●rasal . adv . haeres . 1. Tertull. ad Martyr . c. 4. & ex cod Hicron . ad Demetr . & ad Laet. r Splendida ●eccata , Aug. adv . I●●ian . l. 4. c. 3. & de nupt . & conclip . c. 3. ſ Tit. 2. 10. t Plus in he●● valere vires ingeni Quam gratiam , insirmat valorem grati●● . a Charit●●s incipit , ut a se , sic ● suis . b 1 Tim. 5. 4 , 8. c 1 Cor. 13. 4. d Hebr. 13. 1. 3. e 1 Tim. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 2 Cor. 9. 12. g Matth. 10. 42. h Matth. 18. 19 , 20 i Matth. 6. 6. k Psal . 63. 6. Esa● 26. 9. Ca● . 3. 1. l Vere dolet is , qui sine teste dolet . Martial . l. 1. epigr. 34. Tal●s quisque est , qua'is apud se est ; qualis est r●mo●s a●bitris . m Quod Lucitio Seneca , epist . 2. Cum multa pe●curreris , ●num altquod excerpe , quod illo die concoquas . o Prov. 17. 16. p Termi●●● ad quem dat appellatien●m . q Tot● vitâ discendum est ●ori . Senec. de brevvit . c. 7. Egregia res est , mortem condiscere , Idem ep . 26. Magn● i●s est , & diu discenda , cum advene●it hora illa inevitabilis , aequo animo abire , Idem epist . 30 r Perseverantia sola virtutum co●onator , Bern. epist . 32. & 109. ſ Cedunt prima postremis , Tacit. annal . l. 13. Vita posterier priori praejudicat , Hier. ad Furia● . t Da quod jubes , & jube quod v● , August . de dono ●ersever . c. 20. u Apoc. 22. 20. 
A01548	----	A sparke tovvard the kindling of sorrow for Sion A meditation on Amos 6. 6. Being the summe of a sermon preached at Sergeants Inne in Fleet-Street. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1621 Approx. 107 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01548 STC 11675 ESTC S102988 99838747 99838747 3135 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01548) Transcribed from: (Early English Books Online ; image set 3135) Images scanned from microfilm: (Early English books, 1475-1640 ; 1099:12) A sparke tovvard the kindling of sorrow for Sion A meditation on Amos 6. 6. Being the summe of a sermon preached at Sergeants Inne in Fleet-Street. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [10], 39, [1] p. Printed by I[ohn] H[aviland] for William Sheffard, and are to be sold at the signe of the Starre in Corne-hill, and in Popes-head Alley, London : 1621. Printer's name from STC. Also issued as part 8 of: Certaine sermons first preached and since published: London, 1622. Running title reads: Sorrow for Sion. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2003-08 TCP Assigned for keying and markup 2003-09 SPi Global Keyed and coded from ProQuest page images 2003-10 Olivia Bottum Sampled and proofread 2003-10 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion A SPARKE TOWARD THE KINDLING OF Sorrow for SION . A Meditation on AMOS 6.6 . BEING THE SVMME OF A Sermon preached at Sergeants Inne in FLEET-STREET . By THOMAS GATAKER B. of D. and Pastor of Rotherhith . LONDON , Printed by I. H. for William Sheffard , and are to be sold at the signe of the Starre in Corne-hill , and in Popes-head Alley . 1621. TO THE RIGHT WORSHIPFVLL , Sir Randol Crew Knight , ONE OF HIS MAIESTIES Sergeants at Law. Right Worshipfull , IT cannot but be most true of our times , that the blessed Apostles spake almost sixteene hundred yeares since ; a Hora est nouissima ; The last houre is now a running . And , b wee are those on whom the ends of the world are fallen . Towards the end whereof , we were also long since forewarned by our Sauiour himselfe , That c Iniquity should grow rife , and Charitie waxe cold . That which had it not beene foretold vs , yet Reason might enforme vs , and our own daily Experience doth too euidently enforce on vs. For d the older euery thing is , the neerer it approacheth its end . And in euery thing ordinarily e the worst commeth last . f Old-age is the common receptacle of all bodily euills and maladies . And howsoeuer g Skill may encrease as yeers come on , being gathered much by obseruation , that asketh Time and continuance ; yet ( to omit that h Iudgement also groweth weake commonly with the braine , the seate of it ) i Practise necessarily faileth , as ability impaireth , while age bringeth with it as k an abatement of naturall heate , so l a decay of sense , and consequently issuing a coldnes from the one , and a numnesse from the other . m This Age of ours is the worlds Old-age . n That which we call Antiquitie , was indeed the worlds Youth . Time is growne gray with vs , that was greene with them that then liued . And no maruell then , o if into this last Age of the world , as into a filthy sinke , or common sewer of some great house or vast City , all the Vices of former times be gathered together : And as p euill things are wont to waxe worse by continuance , be growne rancker now then euer they were ; The Deuill himselfe , it seemeth , also bestirring himselfe , and q raging the more fiercely , because he seeth his time to be but short . Yea no maruell is it , if , according to the nature of Old-age , though there be r more light now , then euer there was , yet there be s not heat 〈◊〉 answerable to that light , nor affection to good things in any due proportion to the skill and knowledge of them ; if , as t the manner of old men is , wee bee u full of tongue , but weake and feeble of hand , hauing much speech and dispute , but little performance or practise ; not * a luke-warmnesse , but x a key-coldnesse , nor a bare numnesse , but a meere y deadnesse ( as in the last ruines and decayes of Old-age , is rather z a lingring death , then a lengthening of life ) hauing generally possest the hearts and minds of the most . I need not make any long appeale to Experience , for the iustification of this Charge . For the rifenesse of Iniquitie , of all kinde with all sorts ; g who ●eeth not what an height Impietie and Impuritie are growne to in most places ? Euen so great , h that the rancknesse and ripenesse thereof , seemeth to call ●loud for a the sharpe fickle in the hand of the destroying Angell , the Executioner of Gods Anger . And the generall broiles as this instant in all parts almost of Christendome , may well perswade vs , that euen the b bottomlesse pit is broken vp , and set open ; and c Satan and his limbes let loose ; for how long , hee best knoweth , d who hath their tedder ( which in these euils , is our chiefe comfort ) in his hand . Meane while our Coldnesse and Numnesse appeareth in nothing more then in this , that e we are growne insensible of our owne euils ; and notwithstanding the ruefull and lamentable estate of the Church of God , in most parts at the present , and the insupportable afflictions that the Lords Faithfull Seruants , our Brethren , and fellow-members in Christ Iesus , doe by occasion of these hurly-burlies daily endure ; yet f the most regard it not , nor take any notice at all of it , saue as matter of newes and nouelty , to furnish discourse , or to feed their itching g Athenian-like humors withall . h A great coldnesse , and a strange numnesse indeed , arguing an vtter want of zeale to Gods Truth , and loue to his flock , when nothing affecteth men , but what they personally feele , or feare may befall themselues . Yea euen among those few , to speak of , that seeme to take these things to heart , hard it is to finde a fellow-feeling affection any thing proportionable to the occasion giuen of it , or such as could not but possesse vs , were spirituall life and heat so fresh , and so vigorous in vs as it ought . To helpe therefore i to re-enkindle this heauenly Fire , that with many seemeth k languishing and ready to goe out , and to repaire this holy l Heat , so much euery where m impaired through the Iniquitie of the times , I here tender my n Sparke , taken from the sacred o Censer , and in that regard not mine owne . Which howsoeuer it may seeme , being so little as it is , likely of it selfe to do little : ( And yet p a little sparke q meeting with some kinde of matter may doe much , and hath many times been meanes of raising a greater fire then could easily againe be quenched : And a weake word may prooue powerfull and effectuall in this kinde , accompanied with his Spirit , of whom it was sometime said ; r Did not our hearts glow within vs , while hee talked with vs ? ) Howsoeuer , I say , of it selfe it may be deemed vnlikely to doe ought ; yet it may doe something , and not a little , by prouoking some others , better stored in this kinde then my selfe , to bring in greater plenty of fewell , toward the raising , maintaining , and feeding of this Fire . Some little effect . I found of it , ( which the rather encourageth mee now to publish it ) by some that seemed to be affected with it at that time , when it was deliuered in your Worships hearing among others . Since which time , the notes of it lay by me , not looked after , among my loose papers , till of late requested to reuise s the worke of a Reuerend Diuine , somewhat of the like subiect , translated out of his owne language , wherein he writ it , into ours ; ( which worke I wish had lighted on a more skilfull Translator ) I was therby put in mind of them , and hauing as well as I now could ( being aboue a twelue-month since it was preached ) by helpe of mine owne memory , and the notes of some that then writ , supplied them , and so farre foorth perfected them , as my present imployments would permit , I thought good to adde this my Sparke to that Fire , which that worthy man had so happily begun to kindle , and I wish many others may second him and me in . That being so done , I make bold to present vnto your Worship , partly as to one that are , I doubt not , affected seriously with Iosephs Afflictions ; and will therfore , I presume , like well of the Argument therein dealt with ; and partly also as to one , from whom I haue at diuers times receiued sundrie fauours and kindnesses , my thankfulnesse for which , I doe willingly take occasion hereby to acknowledge . Wherewith concluding , I leaue your Worship to Gods gratious protection , and rest Your Worships to be commanded in the Lord , THO. GATAKER . A SMALL SPARKE towards the kindling of Sorrow for Sion . AMOS 6.6 . But they are not grieued for the affliction of IOSEPH . THE Minister and Messenger of this Prophecie was Amos ; not a the father of Esay , as b some of the Ancients haue thought : Not their c names onely in the originall , but their descents also ( if the Iewish Rabbines report may be beleeued ) were diuers : the one , as d they say , of the race royall : this other ( as himselfe confesseth ) a poore peasant , e neither a Prophet , nor the sonne of a Prophet , but a silly f neat-herd , and a plucker of sycomores , till it pleased God extraordinarily to call him vnto that office . Now this Amos , though bred and brought vp g at Tekoah h in Iuda , ( whither i Amaziah therefore would haue him sent backe , as a vagrant , to the proper place of his abode : ) yet was he sent by God ( as k Hoshea and some others ) to the Ten Tribes , to Israel : but so , as that in his Sermons he dealeth with either , sometime l with Iudah alone , sometime m with Israel , or the Ten Tribes apart , and sometime n with all Israel ioyntly together . That part of his Prophecie contained in this Chapter , whereof my Text is a parcell , is directed as to either , so principally o to Sion and Samaria , the head-cities of either . For that in them those were , p qui vt diuitijs sic vitijs primi fuere , ( to vse Saluians words ) that were as formost in wealth , so q forwardest in wickednesse : And r from thence as from a Well-head was prophanenesse and naughtinesse deriued and diffused into all coasts and quarters of either Countrey : according to that of Micah ; s What is the wickednesse of Iacob , but Samaria ? or what are the high-places of Iuda , but Ierusalem ? For the distribution of it : The Chapter consisteth of two parts . There is , 1. Propositio , a generall proposition ; t a woe to the secure ones in Sion and Samaria , in the fore-front of it . 2. Perpolitio , a more particular explication thereof , in the rest of the chapter : And therein , 1. u Disceptatio , a disceptation or debating with them concerning their sinnes . 2. x Denunciatio , a denunciation or threatning of Gods iudgements against them for the same . There is malum culpae in the one , malum paenae in the other ; flagitium in the one , and flagellum in the other : Mans sinne in the one , and Gods wrath in the other ; the practise of euill in the one , and the punishment of euill in the other . The sinnes that they are charged with in the former are foure : 1. Their securitie : y They put the euill day farre from them , when it was euen at the very doore with them . 2. Their crueltie : z They a draw vnto them ( or , set them downe in ) the chaire of violence . 3. Their riot , and excesse : b They lie stretching themselues on their Iuory beds ; eat the fat lambes out of the fold , and calues out of the stall ; vse all manner of varietie of musicke and melodie , inuenting daily new meanes of mirth ; drinke their wine in deepe carousing cups ; and anoint themselues * with the principall and pretiousest ointments . 4. Their rechlesnesse : like c those of Noahs time , they gaue themselues wholly to this voluptuous course of life ; and as they did nothing else , so they minded nought else ; d they had no regard at all vnto ought that from the hand of God either befell themselues or others . And these sinnes are aggrauated ; 1. e By the mercy and bounty of God toward them , who had blessed them farre aboue other their neighbour nations . 2. f By the miserie and distressed estate of their poore brethren at that very time , when they reuelled and rioted in that manner , in the words of my Text. The Iudgements threatned in the latter part are likewise foure : 1. g Captiuitie and thraldome . 2. h Destruction of their Citie . 3. i Desolation by sword and plague . 4. k Ruine of houses , as well great as small . Which iudgements should be effected l for those sinnes of theirs , m by a forraine Nation that should like a violent land-floud ouer-runne their whole Co●●trey from n Chamath to o Shichor , from North to South , from the one end of it to the other . Whence we might well collect these generall obseruations : 1. Flagitium & flagellum , vt acus & filum : That Mans sinne and Gods wrath are as needle and thred : the one maketh way for the other ; the one draweth on the other : p where the one goeth before , there the other will come after , euen as close as the crewell followeth vpon the needle , or the shoe-thred vpon the bristle . And it is a vaine thing therefore for sinners to flatter and sooth vp themselues , and to blesse themselues in their sins ; to imagine that though they continue in the practise of sinne , yet they may escape the iudgements due thereunto . For q euill shall pursue the wicked man to destruction : it shall euen dogge him , as the hound doth the Deere , vnto death : And r we know that the iudgement of God is iust against those that doe such things . Yea s God hath threatned that he will shew no mercy to such as continue in their sinfull courses , promising impunitie to themselues , euen for this cause , because they presume on his mercy . 2. t Ingentia beneficia , ingentia flagitia , ingentia supplicia : That where God multiplieth his mercies , and men multiplie their sinnes , there God will multiplie their miseries . And the greater blessings and fauours God hath vouchsafed any people or persons aboue others , the greater iudgements of God shall second those blessings , if the blessings be abused . That which may well serue for a warning to vs that liue in this land , whom God hath blessed abundantly with sundry speciall fauours aboue many round about vs , that wee take heed how we abuse this his goodnesse , and make this grace and fauour an occasion of wickednesse or wantonnesse : lest u as he hath heaped vpon vs blessings extraordinarily aboue others , so he inflict also vpon vs iudgements extraordinarily aboue others ; and as he hath made vs mirrors of his mercy vnto others , so he make vs spectacles also of his wrath . 3. Certaeruinae praeuia est incuria : That * Rechlesnesse is an ordinary fore runner of ruine . x Men are neuer neerer ruine , then when they least regard it ; neuer neerer falling , then when they least feare it ; neuer lesse safe , then when most secure ; neuer more secure vsually , then when in least suretie or safetie , when destruction is euen at their doores . That which may iustly make vs to feare some sudden surprisall , considering the great securitie that hath so generally ouerspread vs , y a rechlesse people , like those of Laish , because we thinke we sit sure ; as if we had z made a couenant with death and destruction , and though all Christendome were scourged , yet should we be sure to scape scot-free ; or as though we were seated out of the reach of Gods rod , and needed not therefore to feare his wrath . But , a vt de via in semitam regrediamur , leauing these generals , to come neerer home , and confine our selues to a narrower compasse : in my Text obserue we these particulars : 1. The Negatiue , Non : it is a negatiue sinne that they are charged with ; not so much the doing of that they should not doe , as the not doing of that they should . 2. The dutie required of them , but wanting in them ; dolor , b aegritudo ; griefe , sorrow , yea sicknesse : for so the word properly signifieth : as being a sinne , not to be grieued at the heart , yea not to be heart-sore and sicke againe with griefe , as things then stood . 3. The ground of this griefe , of such and so great griefe , contritio , c a breach , a fracture , a rupture , or d a contrition rather , a breaking to e shiners , as the word properly importeth : a most heauie and extreme calamitie , though not personally on themselues , yet on those that ought to be right neere and deere vnto them , their brethren : which calamitie what it was , is not here particularly expressed , but is described elsewhere : * Their affliction was bitter , ( by the incursion of strangers , their enemies ) for there was nothing almost shut vp , nor left them , nor any at all that helped them . 4. The person thus afflicted , Ioseph : put , sometime f for all Israel in generall : because Ioseph was a principall Patriake ; and , g vpon the disinheriting of Reuben , the double portion , part of the birthright , being deuolued vnto him ; h his issue made two Tribes : sometime more specially i for the Ten Tribes , as because they had two of the Ten , so for that also k Ieroboam the first King to the Ten Tribes was of that stocke , of the posteritie of Ioseph . Here mentioned the rather , as Augustine imagineth , l because Ioseph was famous among his brethren both for the euill that he endured , and for the good that he did . As I take it , in way of allusion to the practise of Iosephs Brethren ; when they had stript their brother Ioseph , and put him into a pit , where they meant he should perish , and had left him there in much anguish of minde and desperate distresse , it is said m they sate them downe to eat and drinke , not regarding the miserie that he poore soule was in the whilest , till they spied the Midianites , vnto whom they sold him for a slaue . So that , that then which the Prophet here complaineth of , and reproueth in them , is this , that though their brethren , the seed of Ioseph and the other Tribes that adhered thereunto , were in great distresse , in grieuous calamities , such as they seemed to be euen broken to peeces with the violence and extremitie of them , and such as might well haue made them euen sicke againe with sorrow ; yet they gaue themselues wholly to eating and drinking , to feasting and banqueting , to riot and reuelling , neuer once minding or taking to heart the miseries of their poore distressed brethren ; no more regarding their ruefull and forlorne estate , then Iosephs brethren did his , when either they had cast him into the pit , or had sold him away for a slaue . This , you see , is the Summe and the Substance of this short Sentence : Let vs now proceed to the Instructions that may be raised out of it . And first from the negative Note , Non ; wee obserue , that There are priuatiue sinnes as well as positiue . As well the omission of necessary duties , as the commission of contrary euils and enormities , may make a man stand guiltie of sinne in Gods sight , and bring Gods wrath downe vpon persons and people . n Not seruing of God , and o not sacrificing is a sinne , as well as prophane seruice : yea p not sacrificing , as well as q the prophanation of a sacrament or sacrifice , may bring pestilence vpon a people . r He that obserueth not the Passeouer in his due time , or f that humbleth not his soule at the solemne time of fast , that soule shall be cut off from among his people . t It was the not slaying of Agag , that lost Saul his Crown ; and u the not circumcising of Moses his first borne , that had like to haue cost Moses his life . And not the robbing only , but the not releeuing and compassionating of the poore , x was the rich mans ruine , and y shall be sufficient matter to condemne many at the last day . And the reason hereof is manifest : For , 1. there are Affirmatiue as well as Negatiue precepts . a The Iewish Rabbines haue taken a curious account of the Commandements in Moses , and they reckon them to be 613. in all , whereof 365. negatiue , iust as many as there be dayes in the yeere ; and 248. affirmatiue , iust so many , say they , as there be limmes or bones in mans body ; to shew that b all parts of man are c at all times to be imployed in the doing of Gods will. But to let passe such their ouer-curious and superstitious obseruations , certaine it is that there are in Gods Law as well affirmatiues as negatiues ; yea that as d euery affirmatiue includeth a negatiue , so e euery negatiue hath an affirmatiue infolded in it : and that there is f a curse imposed as a penaltie as well on the breach of the one , as on the breach of the other : and that the one is as well broken by the omission of that that therein is enioyned , as the other by the practise of that that therein is inhibited . 2. Christian men are in the word of God compared vnto g trees : and those not arbores infaelices , such as by kinde and nature are vnfruitfull , and beare no fruit , or bad fruit ; but such as by nature are fruitfull , and beare good fruit , as h vines , i oliues , k figs , and the like . Now in such trees barrennesse or vnfruitfulnesse alone is cause sufficient to set them apart for fewell . And therefore not l the wilde vine only that bare bad fruit , but m the barren vine , and n the fruitlesse figge , and o euery tree that either beareth not , or beareth not good fruit , is adiudged to the fire . The vse whereof is , 1. to meet with a vaine conceit that many are possest with . There is a kinde of negatiue Diuinitie , and negatiue Christianitie , that carrieth many away , grown rife among men : they are good Christians ; and why so ? they are neither Papists , nor Puritans , Heretikes , nor Schismatikes . They can easily tell what they are not ; not so easily what they are . And so for life and conuersation ; they thanke God , with p the Pharisie , they are neither adulterers , nor drunkards , nor railers , nor back-biters , nor liers , nor swearers , nor oppressors , nor extortioners . And it were to be wished that some could say so much . All this is well : but this is nothing neere all . A man may truly say all this , and yet be farre enough from sinceritie . And vnlesse thou goe further then all this , thou art farre enough yet from that that thou shouldest be , yea and professest to be , when thou makest profession of Christianitie . It is not the omission of euill only , but q the practise of pietie , charitie , iustice and equitie that God requireth of thee . And howsoeuer therefore thou maist conceiue that r he is a good man that doth no euill ; it is most certainly and vndoubtedly true on the other side , that s he is an euill man that doth no good . The second vse hereof is to exhort and incite vs to a diligent practise of those good duties that God requireth of vs ; and not to content our selues with a bare forbearance of euill , but to applie our selues to a carefull and conscionable performance of all such religious offices as our callings either generall or speciall , publike or priuate , exact of vs. For would any of vs endure idlenesse & slothfulnesse in our seruants , though neuer so honest or innocent otherwise ? But we are Gods seruants : and no more will he endure the like in vs , then we would in them . And therefore not only t the riotous and wastfull Steward , that embecilled his masters goods ; but u the idle and thriftlesse Seruant also , that employed not his masters money , shall be bound hand and foot , and cast out into vtter darknesse to his euerlasting destruction . The messenger of God , x if he deliuer not Gods message , though he teach no false doctrine , yet because he teacheth not at all , may bring a woe vpon himselfe . y Woe vnto mee , saith the Apostle , if I preach not the Gospell . And , z Goe and speake to them , saith God to Ieremy , all that I command thee , or else I will destroy thee . So that Gods Minister may * damne himselfe as well by his silence , and by saying nothing , as by soothing men vp in their sinnes . a If he hold but his peace , as others may perish by him , so he may perish with them , he may perish for them . And the ministers of iustice , not only if they doe iniustice , but if they doe not iustice , ( and yet that is a kinde of iniustice too ) may draw downe Gods iudgements vpon the whole state . b Execute iudgement betimes , saith God , and deliuer those that are spoiled out of the hand of the oppressor , lest my furie goe forth like wild-fire , that no man can quench . And the rich , that God hath blessed with temporall estates , though they rob not Lazarus , yet if they releeue him not , if they be not c ready to communicate , when the necessities of Gods Church and children require it , may haue their part for their vnmercifulnesse with d the rich glutton in hell fire . But what duty was it , in the neglect whereof this people were found faultie , and for the want whereof they are challenged by the Prophet in this place ? It is griefe and sorrow , yea such store of griefe , as might make them e heart-sicke withall . Where in the second place we obserue , That It is a sinne sometime not to be sorrowfull , yea not to be euen sicke againe with sorrow . Such and such things , saith the Apostle Paul to the Corinthians , are reported to be among you : f Et vos non doluistis , and your fault it is that you haue not sorrowed , that you haue taken the matter no more to heart . And , g Thou hast smitten them , saith the Prophet Ieremy ; sed non doluerunt , but they haue not sorrowed , they haue hardned their hearts against thine hand . And , h They haue stricken me , saith the drunkard , sed non agrotaui , but I was not sicke ; they haue beaten me , but I felt it not : I was neuer the worse ; and because neuer the worse for it , therefore neuer the better . And in this place , But they are not grieued , or they are not sicke againe with griefe . The reason hereof : 1. As * it is a follie to be grieued without cause , or to be grieued more then there is good cause for , to be grieued where there is nothing but matter of ioy : so it is no lesse follie , yea a spirituall i phrensie , to reioyce where there is iust cause of griefe ; and a fault not to haue our griefe and our sorrow proportionable in some sort to the causes and occasions of it . The former argueth a kinde of deadnesse , the latter some degree of madnesse ; either of them an vnsoundnesse of iudgement . 2. Sorrow is as physicke , though nothing toothsome , yet wholesome : though not simply good of it selfe , yet very vsefull , yea needfull and necessary for some persons at some times . k More behouefull for men many times is mourning then mirth . It is a bitter pill or potion , that may make a man deadly sicke for the present , which yet for him to refuse when his Physitian prescribeth it , that is , when God inuiteth to it , and giueth cause of it , may proue as much as his life is worth . Not to adde , that l the seed of true ioy is here sowen in sorrow : and for sinners , crasie ones , sicke of sinne , there is no m way to sound ioy , but by sincere and serious sorrow . That which may 1. minister occasion vnto vs to consider seriously of the nature of sinne , what miserie it hath brought in vpon all Adams posteritie . For this sorrow is a simple that was not knowne in the world , till man by eating of the forbidden fruit , came to be acquainted with sinne . It is a weed that sprung vp presently vpon our first parents transgression . n Thornes and thistles , briers and brambles were before , though not o in that abundance that they now are ; this weed was not at all before . The seed of it was sowen in the sinne of our first parents , and to this day the world could neuer againe be rid of it . p It came in with sinne : q it will continue as long as sinne lasteth , and r it shall cease when sinne ceaseth , but till then it shall not : we shall neuer want matter of sorrow , more or lesse , so long as we liue here . Yea sinne hath brought in such a necessitie of sorrowing , that , whereas it was a sinne for our first parents to haue sorrowed in Paradise , yea or not to haue ioyed exceedingly in their then present happinesse ; now it is a sinne for the sonnes of Adam not to be sorrie , hauing ( as they haue full oft ) iust occasion of sorrow . And there is not , nor can be any iust cause or occasion of sorrow , but either sinne it selfe , or the effects and fruits of it . And therefore if naturally we abhorre griefe and shun sorrow , let vs blame sinne , let vs shun sinne , let vs learne to abhorre sinne that hath giuen the cause of it . That is the desperate disease , that hath caused vs to stand in need of , and constraineth vs to swallow downe this vnpleasant potion , which if we take not in willingly , it will goe worse with vs. 2. Is it a sinne not to sorrow sometime , and that in some sort proportionably to the occasion thereof giue vs ? Then what will become of those , that are made all of mirth ? that are set alwayes vpon the merry pin ? that neuer knew what any sorrow meant , vnlesse it were such as s Ammons , such as t Ahabs , when they are crossed in their corruptions , curbed of their lewd courses , or restrained of their wicked will ? As for that u dolor secundum Deum , that holy , godly , sauing , sanctified sorrow , that the Apostle commendeth , and the Prophet here calleth for , it is a meere stranger with them , they cannot tell what it meaneth , they were neuer acquainted with it . Surely our Sauiour readeth such their destinie , where he saith , x Woe be to you that now laugh , for you shall waile and weepe . y When Gods seruants , that now weepe , shall reioyce , such shall be confounded : when they shall sing for ioy of heart , such shall crie for sorrow of heart , and shall houle for vexation of minde . z The mirth of such shall cease ; a it shall be turned into mourning : and b their ioy shall end in griefe . Yea such , as Iob speaketh , c goe piping and dauncing to hell . Not that ioy or mirth is * simply euill , or vtterly condemned : Christianitie not admitteth only , but d requireth mirth many times : yea , to speake as the truth is , e none can truly and soundly be merry but such as are truly and sincerely religious ; f none haue iust cause of mirth but they . But this semblable tenor and constant carriage without any alteration at all either way , howsoeuer things goe , and whatsoeuer the occasions are , is an euill signe , and argueth a great want of that religious regard that ought to be in all those that professe the feare of God. And yet is this a sinne too-too rife in these times , and that euen among those that seeme best affected . What cause hath euery one of vs giuen vs of griefe , by our sinnes , by the sinnes of the land we liue in , by Gods iudgments in diuers kinds both abroad and at home ? And yet how few are they that take things to heart as they ought , or as the occasions require ? How little griefe any where , vnlesse it be worldly and carnall griefe , ( such as that of the Israelites , g when they houled vpon their beds for their corne and their wine ) because they are abridged by occasion of such occurrents of their worldly profits , or their wonted pleasures ? What shall we say of those , that in a rebellious and preposterous manner , bend themselues to a cleane contrary course , then most of all giuing themselues to mirth and iollitie , when most cause is giuen of mourning and griefe ? How neere God taketh to heart such prophane and irreligious carriage , by the Prophet Esay himselfe sheweth , when he saith : * Woe be to those that rise early in the morning to follow strong drinke , and sit by it till night , vntill the wine haue enflamed them : That haue the Harpe and the Viole , the Taber and the Pipe , with wine ( that is , all manner of musicke and mirth ) in their feasts : but they regard not the act of God , nor consider his handy-worke . Therefore is my people led captiue , because they haue no knowledge of these things : and their honourable men are famished , and their common people destroied with thirst : Yea therefore hath hell enlarged her selfe , and widened her mouth beyond all measure ; and their glorie , and their multitude , euen all those that make merrie so , ( of what state or degree soeuer they are ) shall goe downe together thither . And yet more pregnantly and more peremptorily : g In that day did the Lord God of hosts call to weeping and mourning , and to cutting of haire and girding with sackcloth : But there was nothing but mirth and iollitie , slaying of oxen and killing of sheepe , eating of flesh and drinking of wine : h Let vs eat and drinke ( say they ) to day , for to morrow , the Prophets say , we shall die . And i it was spoken by the Lord of hosts himselfe in mine hearing ; k Let me not liue , if this impietie of yours be done away till you die for it . It is an vsuall thing with the Lord , when he will expresse his implacable wrath against some kinde of euill demeanure , to say , yea sometime to sweare it , that no sacrifice shall serue for that sinne . So speaketh the Apostle of totall apostasie ioyned with malicious opposition ; l If men sinne wilfully , after they haue acknowledged , and vpon acknowledgement embraced the truth , trampling vnder foot the Sonne of God , and prophaning the bloud of the Testament , and despighting the Spirit of grace ; there remaineth now no more sacrifice for sinne , but a dreadfull expectation of vengeance , and of a fierie rage , that shall burne vp such opposites . And so God sweareth of Elies house for the horrible sinnes of his sonnes ; m Now therefore I haue sworne concerning the house of Eli , that the impietie of Elies house shall not be expiated with sacrifice nor offring for euer : but I will take vengeance on his house for euer , and I will execute such fearfull iudgement in Israel , that both the eares of euery one that heareth it shall tingle withall . And in the like manner speaking by the Prophet of those that in the pride of their hearts , and height of their prophanenesse , will needs run a cleane contrary course to that which God calleth them vnto , abandoning themselues wholly to rioting and reuelling , when fasting and prayer , and all manner of humiliation had much better beseemed them , and the present state and condition of the times required it , he professeth , yea protesteth solemnly , that he hath sworne by himselfe , ( for there is the forme of an oath in the originall ; and it is a fearfull thing when God threatneth , much more when he sweareth and voweth any mans destruction ) that this sinne of theirs shall not with any sacrifice whatsoeuer be expiated or done away to their dying day . It is n sinning with an high hand , rather of o pride then presumption , in reproach of the Lord , and contempt of his word : and p for such sinnes vnder the Law there was no sacrifice assigned , as for other sins , but q the soule so sinning was to beare his iniquitie , and to be cut off from among his people . So desperate is the estate of such as will euen set themselues wilfully vnto a crosse course to that that in such cases God requireth of them . 3. This may admonish vs to labour for , and to learne spirituall wisdome , r whereby to discerne aright of the times and seasons ; when it is time for ioy , and when time for griefe , when it is time for mourning , and when time for mirth ; when time to feast , and when time to fast : for s there are due times of either . And both ioy and griefe , as fish and flesh , is naught and vnfauourie , t when it commeth out of his due season . The one is wont to breed strange diseases in mens bodies ; the other argueth much to be amisse in mens soules , and may be a meanes to bring downe Gods iudgements not vpon the persons only so affected , but vpon the land also wherein they liue . But what , may some say then , is a iust cause of sorrow ? I answer , yea the Spirit of God answereth by the Prophet in this place : As u the transgressions of Iacob , so the afflictions of Ioseph ▪ as not our owne sinnes alone , but x the sinnes also of others ; so not our owne crosses only , but the calamities of others , of our brethren especially after the faith . And so we passe vnto a third obseruation , to wit , That it is the dutie , and hath beene the practise and propertie of Gods people , to take to heart the crosses and calamities of their brethren , and to be affected with them as their owne . a Reioyce , saith the Apostle , with those that reioyce , and weepe with those that weepe : and be like affectioned one toward another . In this kinde wee haue two notable examples , the one of Daniel , the other of Nehemie . Of Daniel it is said , that in the time of the Captiuitie , though himselfe were b highly aduanced by Nebuchadnezar , and continued in that height of honour , as well c vnder his sonne Belshazzar , as also d vnder Darius , as being the chiefe President then in the whole state ; yet vpon the consideration of that calamitie that his countrimen were then in , and had beene a long time , though himselfe were in some sort free from the same , e he mourned three whole weekes together , and during all that time , eat no pleasant meat , nor came there a bit of flesh or a drop of wine within his mouth , nor any ointment ( which was a thing f ordinary and vsuall with them ) vpon his body . And of Nehemie it is recorded , that though he liued in Persia , in Artaxerxes his Court , being in high account with him , as g being seruant in ordinary and Cup-bearer to him , that Kings themselues thought no disgrace to them to doe seruice vnto ; y●● when h he heard how crossely things went with his people in their owne Countrey , it so affected him , that as one oppressed with griefe , as if his legs would not beare him , i he sate him downe and wept , and fasted and praied , and mourned diuers dayes together : yea so great was his griefe , that he could not conceale it , but the heauinesse of his heart so discouered it selfe in his looke , that k the King himselfe could not but take notice of it . And the reason why all Christians ought to be in the like manner affected . 1. Christian charitie requireth it . For l Loue seeketh not her owne things , but the things of others : m nor regardeth her owne estate , but the estate of others ; n of those especially that are of the familie of faith . She counteth their thriuing her gaine , their crosses her losse , their disasters her affliction , their mischiefes her miserie . Like the woman of Canaan , that cried to our Sauiour , when her daughter was distracted , o Miserere mei Domine ; Lord haue mercy on me ; my daughter is miserably vexed with a Deuill . p Her daughters torture was her torment , the childs maladie the mothers miserie ; she could not be well , while her daughter was so ill ; she could haue no rest so long as her estate was so restlesse : she was her selfe like a possessed person , so long as the deuill was in her daughter . 2. The consideration of our owne frailtie may enforce it . q All things , saith Saloman , come alike vnto all . r No man can say , this or that I shall neuer endure . s That that befalleth one man , may befall any man : and much more then , may that that befalleth many . u That that is their estate to day , may be thine tomorrow . x No person or people haue any such armour of proofe , as is affliction-free ; but that it may come home to them , and pierce euen to the heart with them . y Bonus senex , saith Bernard , I haue knowne a good old man , who when he heard of any that had committed some notorious offence , was wont to say with himselfe ; I lle hodie , & ego cras ; This man is fallen to day , and z thus may I fall to morrow ; and so bewailed other mens slips and fals a as his owne . And the like aduice , and that vpon the selfe-same ground , doth the Apostle giue vs concerning the outward miseries and temporall afflictions of our distressed brethren : b Thinke on those , saith he , that are in bonds , as if you were bound with them ; and those that are in affliction , as if you were in their body , say c some , that is , in affliction with them ; but rather , as being your selues also in the body , not the body of Christ , or the Church , as d some ( of which also anone ) but e in the body of flesh and frailtie , subiect to the like afflictions , which you know not therefore how soone they may befall you . 3. The neerenesse of coniunction that wee haue one with another doth necessarily exact it of vs. f We are all members of one body . And there is a naturall sympathie betweene the members of the same body , being quickned all by the selfe-same soule . Haue we an eye to Christ our head . Though our head be in heauen in happinesse , and his body here on earth , yet g hath he a sense of those infirmities , that his body is here annoied with . h Though he be free from all passion , yet is he not without compassion : though he feele nothing himselfe , yet hath he still a fellow-feeling of those miseries and distresses that his limmes here endure . Marke his speech to Paul , or to Saul rather : i Cur me persequeris ? Why doest thou persecute me ? and , I am Iesus , whom thou persecutest . k When men , saith Augustine , stand thicke together in a throng , and one chance to tread on anothers heeles or toes , Cur me calcas ? cur me comprimis ? Why doest thou kicke me , or tread on me ? saith the one to the other . It is the toe or the heele on the foot that is trodden on , kickt or hurt . And the toe is farre enough from the tongue , or the heele from the head . And yet when the toe or the heele is hurt , the tongue in the head speaketh and complaineth as if it selfe were trodden on . Such a fellow-feeling there is betweene the one and the other , that the one suffereth in the other , and therefore the one speaketh for the other , and complaineth of the wrong sustained by the other , as done to it selfe . In like manner here Saul spurneth against , and treadeth vpon Christs feet here on earth , and Christ their head crieth from heauen to him , Saul , why doest thou hurt me ? l Christ speaketh for them , because Christ suffereth in them . m I was hungry , saith hee ; I was thirsty ; I was naked ; I was sicke ; I was harbourlesse ; I was imprisoned . One n Augustinus de Roma , was censured in the Councell of Basile , for affirming that Christ was maximus peccatorum , the greatest sinner in the world : and yet his meaning , it may be , was not amisse , though the manner of speech improper , hauing an eye to o the guilt of our sinnes imputed to him , and p the burden thereof imposed vpon him . But Saluian an Orthodox Writer sticketh not to say , that q Christ is maximus mendicorum , the greatest begger in the world : as r one that beareth his part and hath his share in all the wants and necessities , in all the straights and miseries that all his members in all parts of the world sustaine or endure . For s is he not in want , saith he , that complaineth of hunger and thirst , and barenesse and pouertie , and restraint of libertie ? Or who can be in greater want then he that sustaineth all these , so oft as any godly man suffereth them ? t He wanteth not indeed in regard of any miserie , and yet he wanteth in regard of mercy : he suffers not in his Deitie of himselfe , and yet he suffers out of his pitie to his . Yea looke we at an inferiour member : Saul turned into Paul , and become a member now of that body , that he was a persecutor of before ; u Who is weake or ill , saith he , but I am weake with him ? Who is scandalized , but I am burnt with it ? In a word ; x If any one member be honoured , all the rest reioyce with it ; if any one suffer , ( y be it neuer so base an one ) all the rest suffer together with it . Thus it is in the naturall body of man ; and z thus it cannot but be in the mysticall body of Christ. 4. We ought to haue a fellow-feeling of our fellow-members afflictions , because our sinnes may haue an hand in the procuring of their sufferings . Neither need this seeme strange , that our sinnes should be the cause of plagues and iudgements vpon others , when wee the meane while remaine free our selues . a We see the like in the practise of Physicke and Chirurgery . For is not the necke feared and rowelled oft , for the rhewme that runneth downe into the eyes ? A veine is opened in the arme or the foot , sometime to turne the course of the blood , spending it selfe ouer-freely some other way , sometime to ease the paine of the head , and sometime to correct the distemperature of the whole body besides . b For Achans sinne , many of the hoast of Israel were slaine , and yet was Achan still vntouched . c Abimelechs whole houshold were plagued for his ouersight : and d thousands of Dauids subiects destroyed for the trespasse of their Soueraigne . e Ieroboams deare sonne died for his Fathers offence . And God , saith Theodoret , when f hee smote Pharaohs first-borne , drew blood of the arme for the cure of the head : which because it mended not thereupon , came also after to confusion . And why may not then the sinnes of our Nation also be in part the cause of those heauie disasters befallen our brethren in fomine parts ? which vnlesse therefore we take better to heart , may in the next place light on vs. And so wee will passe to the fourth and last Obseruation , to wit , that it is a fearefull thing for men not to be affected with Gods hand vpon others , especially vpon their brethren : As a not to mourne for the sinnes of others ; so not to be possessed with griefe and thought , when Gods children are in danger and distresse . It is somewhat to this purpose that Vrias saith to Dauid : b The Arke of God , and Iudah , and Israel abide in tents , and my Lord Joab , and my Lords seruants are encamped in the open fields : and should I then goe home to make merry , to take mine ease in my bed , and my pleasure with my wife ? As thou liuest , and as thy soule liueth , I will not doe it . He thought it a most vnworthy and vnbeseeming course for him to solace himselfe , while his fellow-souldiers , his Commander , but c Gods Arke especially attended by the Priests , were abroad at fight in the field . And surely , ( not to repeat heere againe d those places formerly pressed to this purpose , that doe pregnantly proue the same , or insist vpon the iudgements e hereafter denounced against this people for their faultinesse herein ; ) when Gods Seruants shall be vp in armes , constrained to stand vpon their guard at home , or lye abroad in the field , for their iust and necessary defence ; much more when they shall be beset and besieged by their blood-thirstie aduersaries , expecting euery houre to come into their hands ; and most of all , when they shall be discomfited , ouer-runne , subdued or surprised by them , and brought vnto seruitude and thraldome vnder them ; it is a most vnworthy thing indeed for others not to bee affected seriously therewith , though they be out of the reach , or the report of the gunne or gun-shot themselues . For I. It argueth a great want of Christian charitie , and brotherly loue ; a want of bowels , of tender pitie and compassion : as f in the rich Glutton toward Lazarus . And what is more odious then an vnmercifull man ? g What more against mans nature , then to be inhumane ? When h Humanitie taketh its denomination from man. Or what is more abominable , then an vncharitable Christian ? What more contrary to Christianitie , then an vtter want of Charitie ? when as i Charitie is the Badge or Cognisance of Christ , and k the very Character of a Christian. l By this , saith our Sauiour , shall all men know you to be my Disciples , if you loue one another . But where there is no compassion , there certainly , there is no loue . m He that seeth his brother to be in want , or in any distresse , and hath no compassion on him , hath no loue at all in him . He is no Christian man therefore , he is scarce a man , that hath no compassion of other mens miseries . 2. It argueth a want of spirituall life . n Hereby we know , saith the Apostle , that we are translated from death to life , because we loue the brethren . o He that loueth his brother , abideth in light : and consequently , in life : For p that light is life . But q he that loueth not his brother , abideth still in death ; and r in darknesse . Sincere loue of the brethren , and a fellow-feeling of their miseries , is a sure argument of life : the want of it , an vndoubted signe of death . It is but s a rotten limbe , a withered hand , or * a woodden leg , that feeleth not , when the head , or but the hee le onely , is hurt . And surely those that haue no fellow-feeling of their fellow-members afflictions , are at the best , but as glasse-eyes , or siluer noses , or Iuory teeth , that stand for a shew in the face or the mouth , but afford little vse , and partake not in paine , because they partake not of life with the rest of that bodie , which by Art only they are set in , or fastned vnto . It is no maruell if a peece of wood , or glasse , or mettall feele nothing , though the head be slashed and cut to the very skull , or the whole man be sicke at the heart . 3. It argueth a want of loue to Christ , when men haue no commiseration of the members of Christ , being in want or misery , in distresse , danger , or extremitie . t It is not so much they that suffer , especially when they suffer for Christs cause , as Christ that suffereth in them . It is not so much they that want , whatsoeuer the occasion of their want be , as Christ that wanteth in them . u It is I , saith he , that was hungrie , and thirstie , and sicke , and naked , and harbourlesse . And x it was done to me , that was done vnto them : it was denied vnto me , that was denied vnto them . And therfore well saith the Apostle , y euen the Disciple that Christ loued , and who , no doubt , likewise loued Christ ; z If any man see his brother to be in want , and shut vp his bowels of compassion from him , how doth ( I say , not the loue of his Christian brother , but ) the loue of God , ( yea or of Christ ; ) dwell in him ? a When God , saith the Prophet Zacharie , powreth out on the house of Dauid the spirit of grace , b it shall worke in them a compassion towards him whom they pierced : that is , toward Christ himselfe who was pierced for their sinnes . But , as the same Apostle reasoneth , c How can a man say , I loue God , whom hee neuer saw , when hee loueth not his neighbour , whom he daily sees ? So wee may well conclude , that those can neuer haue any compassion of the sufferings of the head , which they neuer saw , that haue no compassion of the miseries of his poore distressed members , d that are euery day in their eye . Yea e they neuer with the eye of faith , yet saw the one , that haue no compassion or commiseration at all of the other . 4. It argueth a want of loue to Gods cause , a want of zeale of Gods glory , then which nothing should be more deare vnto vs , not our selues , not our owne safetie , were we affected as we ought ; and which is oft-times much eclipsed and obscured by the sufferings of Gods Saints , and by the victories , triumphes , and successes of the Aduersaries of his truth . This is that which the blessed Saints of God vse ordinarily , as a strong inducement to moue the Lord to mercie , in behalfe of his Church and children , ouer-borne by their ouer-mightie and malicious Aduersaries ; that f his name was reproached , when the enemie preuailed , and his honour thereby impaired : yea this was that , that most troubled and vexed them , in their fiercest afflictions , not their owne miseries so much , as g the dishonor of Gods name , which their Aduersaries were wont to triumph ouer in them . It was h the Captiuitie of the Arke , that affected old Eli more , then the slaughter of his sonnes ; i it was that , that his daughter in law tooke to heart , more then the losse of her dearest husband ; and was the death both of him and her . But how little doe they regard this , that are not touched at all with those calamities , that at the hands of such , Gods seruants sustaine ? And what a fearefull estate are they in , to whom it is all one , whether Gods Church sincke or swimme , whether his truth preuaile , or be troden downe , whether his Arke or Dagon keepe possession , whether his honor be vpheld , or let lye in the dust ? 5. It argueth a want of child-like affection , and awfull respect to their Father . For can a good childe see his father take a staffe in hand to smite one of the seruants , or much more the rod in hand to correct some of his brethren , and not be grieued at it , or affected at all with it ? especially knowing himselfe not to bee wholly free from such faults as he correcteth them for ; yea , it may be , for ought he knoweth by them , more faultie then they . It is by the Prophet made a note of Gods children , that k they tremble at his word . And if they tremble at his word , sure much more l at his wrath , though lighting on others onely . m Thou takest away the wicked of the world like drosse ; saith Dauid : And though hee were none of that crew , but one that loued Gods Law ; yet , My flesh , saith he , n trembleth for feare of thee , and I am afraid of these thy iudgements . And if Gods children bee so affected with the iudgements of God executed vpon wicked worldlings , for their rebellions against God , and their oppositions to his truth ; how much more with those his chastisements , that he exerciseth his children with , being inflicted vpon them by the hand of his and their Aduersaries , ( o whom he vseth oft as executioners , ) for the profession of his truth ? 6. It argueth a want euen of naturall affection , not of grace alone , but euen of that also that corrupt nature hath left in it . And p want of naturall affection , the Apostle Paul maketh a note of men giuen vp q to a reprobate minde . In regard whereof , also Bernard saith , r They are the children of wrath , that haue no sense of Gods wrath ; and that are not affected when their brethren are afflicted . Now to make vse of both these Obseruations ioyntly together ; this might serue to informe vs , that * Christianitie alloweth no such Stoicisure , as strippeth men of humanitie , and bringeth in a kinde , either of s brutish immanitie , or t doggish stupiditie . No : u the more sincere grace , questionlesse the more loue : and the more loue to our brethren , the more bowels of compassion , the more tendernesse of affection , and the more effectuall apprehension of other mens misfortunes . But not to insist vpon this , to passe rather vnto that , that is our principall ayme : The maine vse hereof , is to admonish vs euery one , laying to heart that which the Prophet heere speaketh , to cast our eyes about into foraine parts abroad , and consider what cause God hath giuen vs to bee euen sicke againe with sorrow . Nor let vs thinke that we haue no such cause , because all is well ( if all be so well yet ) with vs at home . Can all bee well with the right side , when there is a pleurisie in the left ? Or x all well with the head , I say not , when the whole body is heart-sick , but when the heele or toe but , that is farthest off the head , is hurt ? much more when there is a fracture in thigh or arme , or a rupture in some principall part of the body ? Can we heare daily reports of our brethren in foraine parts , either assaulted , or distressed , or surprised by Popish forces , and a main breach made into the state of those that are by bonds , ciuill and sacred , so nearely knit to vs , and yet esteeme all as nothing , or thinke that we haue no iust cause to mourne and lament ? Neither let any man say ; What is their affliction to vs ? What are those parts to these ? What is France or Germanie to England ? For what was Ierusalem to Antioch ? Or what was Iuduo to Macedonia and Achaia ? Yea , not to goe farre ; What was Iudah to Ioseph ? Or Samaria to Sion ? And yet is Sion heere taxed , euen as well as Samaria , for the not commiserating of Iosephs afflictions . A signe thou art but a sorie Christian , whosoeuer thou art that so speakest or thinkest , that no more regardest Christs cause : a sory seruant of God , that no more regardest his glory ; x no liuing limbe of Christs mysticall bodie , that a●t no more mooued with the miseries of thy fellow-members . But farre bee it from any of vs to bee thus minded , or to entertaine any the least cogitation in this kinde . If there be then at the present , so iust , so great cause of griefe vnto vs , as any one that hath but halfe an eye may easily soone see , in regard of the distressed estate of our brethren abroade It standeth vs vpon to take heed then , that we stand not guiltie of that sinne that the Prophet complaineth of in this people , in not being so affected , as we ought to be therewith , because we sit in quiet and at ease our selues , heere at home . For * if the report of their calamities moue vs no more , then they haue done many hitherto , wee may iustly feare , lest , as God presently after threatneth this people , y he cause the scourge to come in among vs , that is as yet but shaken at vs , and z to passe thorow vs , like a land-stood that beareth all away before it , and so that deluge wholly ouer-whelme vs , that is in part broken in vpon them . But what is then to be done ? or whereby must we shew that we are vnfainedly affected with the afflictions of Ioseph ? To this I answer : 1. Wee should take some time amids our affaires and delights , to consider seriously of the troubles and calamities of our distressed brethren abroad . a Let them not be out of mind , because they are out of sight , with vs. Neither let our profits and pleasures , the pursuit of the one , or enioyment of the other , so wholly take vs vp and possesse vs , as they did this people ; but that wee set some time apart to b meditate on their miseries , that may whet vp our affections to compassion and commiseration toward them . Let vs make their case our owne , and consider with our selues , what a wofull estate we would deeme our selues to be in , were it with vs , as it is with them , surprised by an enemie , restrained of their libertie , that libertie especially , that a Christian should esteeme aboue all other , of Gods solemne and sincere seruice , and the ministery of his word the chiefe food of their soules ; enforced to swears to a foraine Prince ; exposed to the might and malice , the insolencies and outrages of those , that be so euill affected to them , and to the truth professed by them , that they hold them * no better then dogges , c worse then Turkes or Iewes , d damned Heretikes , cursed caytifes , e vnworthy to liue on Gods ground , fit for nothing but fire and fagot . f Blessed are they , saith the Psalmist , that consider of the distressed estate of their poore brethren : the Lord will deliuer them in the time of their trouble . 2. Wee should humble our selues in the sight of God , and repent vs of our sinnes , as well hidden and secret , as open and notorious , that they may not stand in the way , to hinder the prosperous successe of Gods cause , or bee in part a meanes of the continuance of those euils , as wee shewed before that they might be , that are at the present on any part of Gods Church . Doe as beasts in a teame ; if one of them be lashed at , all the rest straine together , and striue to draw away with it . Yea repent we of our sinnes , that we may be the fitter , and better able effectually to intercede for them , and to preuaile with God in their behalfe . Considering that g it is a meanes rather to incense further then to pacifie the wrath of the offended , when one commeth to intreat for another , whom hee is angry with otherwise . h Let vs first therefore search our wayes , and reforme our liues , and then may wee with better confidence and assurance of successe , lift vp our hearts and our hands vnto God in heauen , in behalfe of his poore seruants distressed heere on earth . 3. Wee should striue by prayer to God for them ; as i they did for Peter , when he was imprisoned , and looked euery houre to go the same way that Iames went ; as k Paul requireth the Thessalonians to doe in his behalfe , that he might be deliuered from wicked and vnreasonable persons . Yea as the same Apostle requesteth the Romans , we should rouse vp our selues , and l wrestle with God by earnestnesse of suit and supplication , of prayers and teares to him ; as m Iacob that would not let the Angell goe , till he had wrung a blessing from him ; as n the woman of Canaan , that would take no nay , that would not be answered , till shee had obtained her suit in her daughters deliuery ; as o the poore Widow in the Parable , that by meere importunitie , enduced , or enforced rather , the vniust Iudge at length to do her right , and to auenge her of her aduersarie . So Tertullian describeth the manner of the Christians of his time in the like cases ; p We beset God , saith he , as it were by troopes : we offer violence vnto him , but such as hee well liketh of ; wee poure fo●rth our prayers ; we send vp our cries : we rap at heauen gate : wee wrest and wring mercy and grace out of Gods hands . 4. We should shew our compassion towards them , by being forward , according to our ability , to helpe and releeue them . q Let vs loue , saith the Apostle , not in word and tongue ; but in deed and truth : Else , r If any man haue this worlds good , and see his brother to be in need , and shau●●● vp his bowels , yea or his purse either , against him , ( for if the one be not shut , the other will soone open : ) there dwelleth no loue of God in that man. That loue that is in tongue onely , is not in truth . And , s what auaileth it , saith Iames , if , when a brother or a sister wants meat or apparell , you wish them warmth and food their belly-full , but you giue them nothing of that , that they stand in neede of ? What are they the better for your good wishes ? No ▪ our brethren are not of the Chamoeleon kind ; to liue with t Ephrain vpon winde ; to bee fed with faire words . We must goe further then so , if we wil shew our sorrow for them to be sincere . u Let mine out-casts , Moab , dwell with thee : doe thou shelter mine exiles from the face of the Spoyler . x Yee inhabitants of Tens●● bring foorth water for the thirstie , and supply those that fly with bread . For they fly , poore soules , from the sword , from the drawne sword , and from the bent bow , and from the extremitie of warre . And for those that abide abroad still in distresse , doe as they did at Antioch , when a generall de●th was foretold ; y The Disciples , euery man according to his abilitie , resolued to send succour to the brethren in Iewry ; which they did also out of hand accordingly , by the hands of Barnaba● and Saul . Imitate those worthy wel-willing Macedonians , of whom the Apostle beareth witnesse , and it remaineth vpon record to their euerlasting re●owne , That z to their power , yea beyond their po●er , they shewed themselues willing , and pressed th●●p●●tle instantly to accept of their free gift for the reliefe of the Saints . Otherwise , if we with-hold our helping hand , as a M●●decai sometime told Ester , God may by other meanes send helpe and deliuerance to his distressed ones ; but b the Curse of Mer●z may light vpon vs ; we and ours may be destroyed : the destruction threatned them , may be inflicted vpon vs : or though it bee not , yet as Deborah saith to Barak , c It shall not be to our honor , we shall lose the honor of being instruments , and meanes vnder God , of their deliuery . Now I dare not say , as the Geneua translation heere hath it , but without warrant from the Originall , that No man ( among vs ) is sory for the affliction of Ioseph : or with Ieremie ; d There is no man that layeth it to heart : or with Esay , e There is no man that calleth vpon Gods name , or stirreth vp himselfe to take hold on him : or with Ezekiel ; f There is no man that standeth vp in the gappe to make vp the breach : or with Esay againe ; g There is not any one that taketh Sion by the hand ; that helpeth to succour and support her . Many , I doubt no● , there are , of whom Deboraes song may bee sung ; h Praise yee the Lord , for the willing people : and the Lord encrease the number of them , and reward abundantly , what they doe in this kinde , into the bosome of them and theirs . But yet it is not to be doubted , but that there are too many among vs , in whom this prophecie is too too truly fulfilled . And the most , yea the best and the forwardest , it is to bee feared , are ouer defectiue , and come farre short of that , that should be , in that dutie , whereof the Prophet lamenteth and complaineth of an vtter want in them . Well , as one speaketh in another case , i They are worthy to bee bewailed , that doe not heartily bewaile the distresses of those , whom it so neerely concerneth them to haue a regard of . They are but k carkasses of Christians , that are so affected ; and shew euidently thereby , that there is no spirit of life in them . But let vs all in the feare of God , as we desire to escape the iudgements hereafter denounced , rancke our selues among those rather , that are truly and vnfainedly touched ; yea that are euen sicke at the very heart againe , with griefe and sorrow , for the afflictions of Ioseph , and the distresses of Sion , and esteeme them ( for so they are indeed , if they bee Christs ) as their owne . Neither let the backwardnesse of any such as were heere taxed , pull any of vs backe ; nor their coldnesse coole our zeale and courage therein ; but let it rather be , as the blast of the bellowes is to the fire , a meanes the more to enkindle and enflame our affections . It shall be a meanes to feale vp , as our loue to Gods Church , so our good will to Gods cause . It shall argue a beginning of spirituall life in vs. And it shall giue vs an assurance of eternall life laid vp for vs : which l our Sauiour himselfe hath promised to reward all those with , that commiserate , and out of commiseration are carefull to supply and releeue the wants and necessities of any his distressed ones : as m reckoning whatsoeuer is in this kinde done to them , to bee done vnto himselfe . FINIS . Notes, typically marginal, from the original text Notes for div A01548-e140 a 1 Iohn 2.18 . b 1 Cor. 10.11 . c Matth. 24.12 . Charitas refriguit valdè circa ifla tempora in ●●ni statu : & iniquitas plus solito caepit abundare . Fascicul . temp . ad an . 879. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hebr. 8.13 . e In imo pessimū . Sen. epist. 1. Quema●modum ex amphora primū , quod est sincerissimum , esslait , grauissimum quodque turbidumque subsidit : sic in aetate nostra , quod est optimum primum est ; segnius & languidius est quod superest propius a fine . Ibid. 108. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bion. apud Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Axioch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Oenom . - subeunt morbi tristisque senectus . Virg. Georg. 3. Non immeritò semper uná ponit morbos & senectutem . Sen. ep . 108. - circumsilit agmine facto Mo●borum omne genus . - Iuuen. sat . 10. Eccles. 12 . 1-8 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Solon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Phoen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Beller . - non omnia grandior aetas Quae fugiamus habet : seris venit vsus ab annis . Ouid. met . l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph. Oedip. h Hinc diuerbiū , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vise Eras. chil . 1. cent . 5. adag . 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Democr . apud Stob. 115. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herod . hemiamb . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Eurip. Aeolo . Hinc deliratio , & delira senectus . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pherecr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Men. Sopho● . Scyr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iunc . de senect . k 1. King. 1.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eratosthenes ; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patrocles dixit . Senilis byems . Ouid. met . 15. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iunc . de se● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Axioch . m Hinc Augustin . Christum ait in 6● aetate tanquam in mundi senectute venisse . retract . l. 1. c. 26. & de Gen. ad Man. l. 1. c. 23. Vise 2. Esdr. 5.55 , 56. Ambr. de bon . mort . c. 18. et Sidon . epist. 6. lib. 8. Sed & quae contra banc Tremellij sententiam columel . de re rust . l. 2. c. 1. disseruit . n Antiquitas mūdi inventus est seculi . o 2. Tim. 3 . 1.-5 . 2. Pet. 3.3 . Iud. 17 , 18. p Ier. 9.3 . 2. Tim. 3.13 . Damnosa quid non imminuit dies ? Aetas parentum peior auis tulit Nos nequiores mox daturos Progeniem vitiosiorem . Horat. carm . 3.6 . q Apocal. 12.12 . Extrema mundi atrocius tentaturus aggreditur : quia tanto fit feruentior ad saeuitiam , quant● se sentit viciniorem ad poenam . Gregor . moral . lib. 34. cap. 1. Furore pestis peior in nouissimo . Prudent . Steph. 10. r Dan. 12.4 . Vrgente mundi fine scientia proficit , & largius cum tempore excrescit , Gregor . moral lib. 9. cap. 8. Sicut & per incrementa temporum creuit scientia patrum . Idem Ezech. l. 2. hom . 16. Hinc nos nanos Gigan●um humeris insidentes , vnde possint plura ●is & remotiora videre , dixere Bern , Carn . Ioan. Sarish . in metalog . Petr. Bles. epist. 92. Bannes in Thom. par . secundam secundae . Stella in Lucam . Castrens . contr . Wessel . de indulg . & alij . s 2.10 . ●erner . in Fasciae , 〈◊〉 ad ●● . 1415. Ecclesiae tempora in 4. aetates disp . r●itur : in prima er●t scientia conscientiae coniuncta : in secunda scientia à conscientia seiuncta : in tertia conscientiae plus quàm scientiae : in qu●rta neque scientia , neque conscientia . Nostra secundae propinquior , in qua plus multo luminis , minus ardoris . t O sol● fortes garrulitate senes . Maximinian . in eleg . Gallo perperam inscripta . Inde lingua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dicta , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Factis procul , verbis tenus philosophi . Epictet . apud Gell. l. 17. c. 19 ignaeua opera , lingua philosopha . Paecuvius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●●o●r . Quae philosophia fuit , facta philologia est . Senec. epist. 108. * Apocal. 3.16 . x Zeph. 1.12 . y Apocal. 3.1 . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apud Plut. de ser. numin . vind . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iunc . de senect . Itaqu● Alexis senex interrogatus quid ageret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Quando etenim vberior vitiorum copia ? Inuen . sat . 1. Praeter paucissimos quosdam qui mala fugiunt , quid est aliud poene omnis coetus Christianorum , quàm sentina vitiorum ? Saluian . de prouid . l. 3. c. 8. h Vltraiam vix quo progrediatur habet . Ouid. Fast. 1. a Apoc. 14.14 , 15 , 17 , 18. Psal. 119.126 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apoc. 8.2 . c Apoc 20.3 , 7. d Apoc. 20.1 . Esai 37.29 . e Ierem. 2.30 . & 3.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de merb . animi . Quid amentius qu●m in malis esse , & malorum intelligentiam non babere ? Salu ; de prouid . l. 6. c. 12. f An non corde captiui , sensu capti , qui inter suorum supplicia rident , qui iugulart si in suorū iugulis non intelligunt , qui morise in suorū mortibus non putant ? Salu. ibid. c. 10. g Act. 17.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demosth. ad epist. Philip. h Quis , r●g● , interfici alter● iuxta se videt , & ipse non met●it ? quis donum vicini sui ard●●●●e●●it , & 〈◊〉 efficere ●mnibus medis ●ititu● , 〈◊〉 , ipse incendio concremetur ? Saluian , de prouid . l. 6. c. 7. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Timoth. 1.6 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apoc. 3.2 . l Rom. 12.11 . Apoc. 3.19 . m Matth. 24.12 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vti Homer . odyss.'s . o Apoc. 8.5 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . ad H●m . Et N●nus Di●rys . l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iames 3.5 . Sirac . 11.31 . Scintilla res parua est , & poene dum cernitur , non videtur ; sed si fomlt●m compreh●●derit , nutrimenta sui quamuis paruus ignis inuenerit , moenia , vrbes , latissimos saltus regionesque consumit . Hieron . in Gal. c. 5. De parua scintilla complentur prunae , & ignis a●●ensus comburit multos frugum aceruos . Ben-Syrae apud Drus. adag . & quaest . lib. 3. cap. 23. r Luk. 24.32 . s M. W. Teelinck of Middlebrough his Ballance of the Sanctuarie . Notes for div A01548-e1970 The Prophet . a N●m est ipse qu● patrem Esaiae 1.1 . legimus . Hie●on in Amos , & Basil. i● Esai . b Vt plaerique putant . Hieron . in Esai . Sic Clem. Alex . s●rom . l. 1. Epiphan . vit . prophet . & Graeci plaerique . Riber , in prophet . min. praelud . c I lle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribitur , & robustum significat : est● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & populu●●vulsus interpretatur . Hieron . in Amos. Imò , onerans , vt Arquer . vel onustus potius , vt Ximen siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi baiulus , vt Hieron . ipse in Io●l . d Ignoratur familia ●ius ; traduntur tamen fratres fuisse Amatsias Rex & Amot● . R. Kim●bi in Esa● . e Amos 7.14 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap 7.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 1.1 . The Prophecie . g Chap. 1.1 . h 2 Chron. 11.6 . i Chap. 7.12 . k H●sh . 4.1 . & 5.1 l Chap. 2.4 . m Chap. 2.6 . n Chap. 3.1 . This Chapter . o Vers. 1. p Saluian , deprouid . l● . 7. ca. 2. de Aquitanis . Et de Carthagine , ibid. c. 12. Video quasi scaturientem viiijs ciuitatem ; plenam turbi● , sed magis turpitudini●us ; plenam diuiiijs , sed magis vitije . Sic & Eulog memor ab . l. 2. c. 14. Praepoters vi●ijs & diuitijs . Et Sidon . epist. 7. lib. 8. Sic vitijs , vt diuitijs incubantes . q Nullum non bominum genus concurrit in vrbem , & virtutibus & vitijs magna Pretia ponentem . Sen. ad Helu . c. 6. Quo cuncta vndique ●trecia , an t pudenda confluunt , celebranturque . Tacit. Annal. Vt in mare fluminae omnia , s●c vit●● in magnas aulas ( vrbes etiam ) influere . Pius 2. Papa apud Platinam . r Obtinet itaque ●îc prouerb . quod Ezech. 16.44 . habetur , Qualis mater , talis filia . Minora enim oppid● & vrbes sunt Metropolis sine matricis ciuitatis quasi filiae , Num. 21.25 . Vise R. Ca●ium in Ezech. & Drus. quaest . 1.6 . s Mica 1.5 . Diuision of the Chapter . Parts 2. Proposition . t Vers. 1. Explication ▪ u Vers. 2 . -7 . Branches 2. Disceptation . x Vers. 7. - Denunciation . Disceptation . Branch 1. Sinnes 4. Sinne 1. y Vers. 3. & Chap. 9.10 . So Ezech. 12.27 . Sinne 2. z Vers. 3. a Appropinquare faecitis . Riber . Ad●ouetis . Inn. b Vers. 4 , 5 , 6. Esai 5.11 , 12. Iob 21.11 , 12. Sinne 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne 4. c Matt. 24.38.39 d Vers. 6. Esai 5.11 , 12. Amplification ● e Vers. 2. Amplification 2. f Vers. 6. Branch 2. Plagues 4. g V●rs . 7. h Vers. 8. i Vers. 9 , 10. k Vers. 11. l Vers. 12 , 13. m Vers. 14. n Num. 34.8 5. o D● quo I●sh . 13.3 & Ier. 2.18 . Ita Iun. & Riber . Est autem Shichor Nilus : vt rectè Ios. Scalig. de emend . temp . l. 5. & ad Fest. Etsi dissentian : Beroald , chron . l. 2. c. 7. & Drus. obseru . l. 9. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nilus , q●● & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & , à nigredine Aethiop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiqui● ' , vt Dio●ys . perieges . Obseruation 1. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , H●siod apud Plut. de s●ra num . vind . Application . q Psal. 140.11 . Num. 32.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E●ri● . apud Plut. de sera vind . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . N. ● . Rarò antecede●te● scelestum Deseruit pede paena cla●do . Hor. carum . 3.2 . N●hil impune perpetrari , Oraculi vox . Ammian . hist l. 29. r Rom. 2.3 . s Deut. 29 19. t Centuriatores praesat . cent . 5. Obseruation 2. Application . u Vt rebus laetis par sit mensur a malor●● , Iu●e● . sat . 10. Obseruation 3. * Matth. 24. 38 , 39 , 40 , 41. 1 Thess. 5.2 , 3. x Solent suprema facere securos mala . Sen. Oedip. 2.2 . Vis● currum luxuriae apud Bern. in Ca●● . 39. Qui sibi 〈◊〉 promittit , securus inuaditur . Aug. in Psal. 30. Application . y Iudg. 18.7 . z Esai 28.15 , 18. Vbi cum Orco ratio habetur , ibi & fructus incertus , & vita colentiū . Post Catonem Varro de re rust . l. 1. c. 4. & Columel . l. 1. c. 3. Contra Tranio apud Plaut . Mostell . Pax mihi cum mortuis . & Lucan . l. 9. Pax cum morte data est . Et da Sabinians Ammiā . hist. l. 18. Per Edessena sepulchra , quasi fundata cum mortuis pace , nihil formidans , more vitae remissioris flurius agebat . a Plaut . Cas. 3.5 . Diuision of Text Branch 1. Branch 2. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Branch 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breach , Reg. Bibl. d Super contritione . Hier. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnde quidam nostrum tractum volunt . * 2 〈◊〉 1● , 26. Branch 4. f Psal. 80.1 , 2 , & 77.15 . g 1 Chron. 5.1 . Gen. 48.16 , 22. h Num. 1.10.32 , 33. & 2.18 , 20. Deut. 33.13 , 17. i Chap. 5.6 , 15. Hieron . prolog . 12. Prophet . k 1 King. 11.26 . Riberi● Amos 5. l Quià nobilis inter fraetres vel i● malis quae pendit , vel in b●nis quae rependit . August . de doctr . Christ. l. 4. c. 6 m Genes . 37.23 , 24 , 25 , 27. Summe of the Text. Obseruation 1. n Malac. 3.18 . o Eccles 9.2 . p Exod. 5.3 . q 1 Cor. 11.29 , 30 r Num. 9 13. f Leuit. 23.29 . t 1 Sam. 15.8 , 11 , 26. u Exod. 4.24 , 25. x Luk. 16.19 , 20 , 21. y Matth. 25.40 , 41. Reason 1. a Munster , in praecept affirm . & neg . b Psal. 103.1 . & 35.10 . c 1 Cor. 15.58 . d In negatiuo praecepto affirmatiuum inteliigitur : & contra . Aisted . system . Theolog. l. 2. c. 3. §. 2. can . 12. & Tilen . syntagm . loc . 36. thes . 33. e Praeceptis negatiuis subest contraria affirmatio . Cal●in instit . l. 2. c. 8. § 8 , 9. f Deut. 27.26 . Gal. 3.10 . Reason 2. g Esai 61.3 . h Psal. 80.8 , 14. i Psal. 52 8. k Iam. 3.12 . l Esai 5.4 . m Ezech. 15.2 , 3 , 4 n Luk. 13.6 , 7. o Matth. 3.10 . & 7.19 . Vse 1. p Luk. 18.11 . q Iam. 1.27 . r Bonum est non fecisse malum . s Malum est non fecisse bonum . Chrysost . in serm . de virt . & vit . Vse 2. t Luk. 16.1 , 2. u Matth. 25.30 . x Ex Socratico decreto , non minus peccatum tacere ●eritatem , quam lequi falsitatem . Petrus Cant. verb. abbreu . c. 90. y ● Cor. 9.16 . z Ier●m . 1.17 . * De silentio suo damnabitur . Bern. de temp . Et Aug. homil . 28. In magno sum non periculo , sed exitio const●tutus , si ta●uero . a Ezech. 3.18 . L●gatur Amb●os . epist. 29. b Ier. 21.12 . c 1 Tim. 6.19 , ●0 . d Luk. 16.24 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Plaut . Trinum 1.1 . si in te aegrotant artés animi tui ; omnibus ●micis morbū tu incuties graut●● , vt te videre audireque aegroti sient . Obseruation 2. f 1 Cor. 5.1 , 2. g Ier. 5.3 . h Prou. 23.35 . Reason 1. * Puerile est dol●ris opinione vexari . Sen. de const . sap . c. 4 i Plorante medico , ridet phren●ticus , & plorantib ' amicis . Aug. de temp . Quid tam perditi luctus , quàm in luctu res desiderare luxuria ? quid amentius quàm in malis esse , & malorum intelligentiā non habere ? lugent cuncta , tu l●tus es ? quanquam in his omnibus nulla res minus culpanda est quàm amētia : quia voluntas vacat crimin● vbi furore peccatur Quo magis hi culpandi sunt , qui sani insa●iun● . Saluian . de prouid . l. 6. c. 12. k Eccles. 7.4 , 5. Reason 2. l Psal. 126.5 . m Esai 61.3 . Matth. 5.4 . Vse 1. n Aug. de Gen. ad lit . l. 3. c. 18. o Gen. 3.18 . p Gen. 3.16 . q Sirac . 40.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Axioch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Quid est di● viuere nisi diu torqueri ? Aug. de temp . 113. r Apoc. 21.4 . Vse 2. s 2 Sam. 13.2 . t 1 King. 21.4 . u 2 Cor. 7.10 . x Luk. 6.25 . y Esai 65.13 , 14. z Vers. 7. a Cap. 8.10 . b Prou. 14.13 . c Iob 21.13 . * Si duo ista propo●as , vtrum est melius ridere , an plorare ? nemo non istud potius elegerit : sed propter salubrem poenitentiae dolorem , in fletu officium posuit , in risu beneficiū . Aug. de verb. Ap. 9. d Deut. 16.11.15 . Luk. 15.31 . e Psalm . 33.1 . & 32.11 . & 68.3 . Prou. 29.6 . Gaudebit sapiens : cateri lasciuient . Gaudere nisi sapi●ntē negant Stoici . Aug. de c●ust . l. 14. c. 8. Gaudere non est impijs . Idem Psal. 96. Sapientes vero soli fruuntur gaudio . Sen. ep . 113 Non potest gaudere nisi fortis , iustus , temperans : stulti a● mali non gaudent . Idem ep . 59. f Rom. 14.17 . Galat. 5.22 . Gaudium v●●ū non nascitur nisi ex virtutum conscientia . Sen. epist. 59. Caeterae hilaritates frontem remittunt , pectus non implent . Ibid. 23. Sola virtus praestat gaudium securum & perpetuum . Ibid. 27. Gaudium non dicitur nisi in bonis . August . de serm . Dom. ●n mont . l. 2. g H●sh . 7.14 . * Esai 5 . 11-14 . g Esai 22.12 , 13 , 14. h 1 Cor. 25.32 . i Hebr. reuelau● in aures meas . Sic. 1. Sam. 9.15 . k Ne viuam . I●n . Est formula iuramenti , qualis et illa Psal. 95.11 . l Hebr. 10.26 , 29 , 27. m 1. Sam. 3.14 . 13 , 11. n Num. 15.30 . o Psal. 19.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p Num. 15.30.24 , 25 , 27 , 28. q Num. 15.30 , 31 Vse 3. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thales apud Laert. & Stob. c. 3. Quod Auson , tamen Pittaco ascribit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tempus vt noris iubet . Hoc Pittacum dixisse fama est Lesbium : Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iste tempestiu●● tempus est . s Eccles. 3.4 . Matth. 9.15 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr . ad Demon. u Ezech. 9.4 . x Psal. 119.158 , 136. Obseruation 3. a Rom. 12.15 , 16. b Dan. 2.48 . c Dan. 5.29 . d Dan. 6.2 . e Dan. 10.2 , 3. f Eccles. 9.8 . 2 Sam. 12.20 . Matth. 6.17 . g Nehem. 1.1 , 11. & 2.1 . h Nehem. 1.3 . i Nehem. 1.4 . k Nehem. 2.2 . Reason 1. l 1 Cor. 13.5 . m Phil. 2.4 . n Galat. 6.10 . o Matth. 25.22 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. serm . 19. Ad seipsam petit adiutorium , quia in filia sua velut in persona propria torquebatur . Amor enim natorum ipsorum dolorem traijcit in pā●●●es . Simon d● Cass. in ●●ua●g . l. 5. c. 24. Filia mali●m suum reputat . Petr. Ri●bard● in Euang. Reason 2. q Eccles. 9.2 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . apud Plut. de tranabque ; . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph . Cyri exped . l. 7. s Cuiuis potest accidere , quod cuiquam potest . P. Syrus apud Sen. ad Marc. c. 9. Et de tranque . c. 11. Scito omnem conditionem versabilem esse ; & quiequid in vllum incurrit , posse in te quoque incurrere . u Sirac . 38.23 . x Iter illis liberum & ad te . Sen. de tranque . c. 11. y Bern. de temp . serm . 57. z Galat. 6.1 . a Sic Moses Exod. 34.9 . quod obseruat R. Ki●●chi in Malac. 1. b Hebr. 13.3 . c Laur. Valla. d Caluin . in epist. e Theophryl . Caietan . Erasm. Eeza . Reason 3. f Rom. 12.5 . 1. Cor. 12.12 . g Hebr. 4.15 . Et nos ibi sedemus , Ephes. 2.6 . & hic ipse laborat . Aug. in Psal. 55. h Compassio etiam cum impassibilitate perdurat . Bern. de grad . homil . i Act. 9.4 , 5. Me , inquit , non meos . August . de sanct . 14. & de diuers . 35. k Aug. homil . 15. & in Psal. 49. & in Psal. 90. & in Psal. 130. & in Ioan. tract . 10. l Christus loquitur , Christus pa●itur , quia in membris Christi Christus oft : loquitur caput pro corpore , corpus in cap●te . August . in Psal. 30. m Matt. 25.42 , 43 Tanto nos affectu amare dignatur , vt quod nos patimur , ipse sepatitestetur . Idem homil . 15. n Augustinus de Roma Archiep. Nazaren . in Concil . Basil. sess . 22. o 2 Cor. 5.20 , 21. p Esai 53.6 . 1 Pet. 2.24 . q Egodico , Christū non solùm egere cum caeteris , sed plus multò egere quàm caeter●s . Saluian . ad Eccles. Cathol . l. 4. r In omniū pauperū suorū vniuersitate mendicat . Ibid. s An non eget , qui esurit , qui s●tit ? Ib. t Non eget miseria , sed eget misericordia ; non eget deitate prose , sed eget pictate pro suis. Saluian . ibid. Esurit in terris , qui diues est in coelis . Aug. in Psal. 75. u 2 Cor. 11.29 . x 1 Cor. 12.16 . y Cùm patiuntur membra corporis eiusdem , quomodo alia membra licet superiora , non compatiuntur membris vnius corporis laborantib● ? Amb. ep . 22 z Cùm membra quaedam sint in tribulatione , quaedam in pace ; & i st os cōtristat illorū tribulatio , & illos pax isterum consolatur . Aug. in Psal. 30. Reason 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de ser. vind . Vide Medicos sape venam in pede aut brachio incidere , cùm totū corpus doleret : quidui idem hîc fiet ● Lips. de constant . l. 2. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de ser. vind . Cùm alierū peccata Deus in alijs videtur vlciset : Ostenditur hoc quanta sit connexio vniuersitatis lu populo , vt non tantum in seipsis singuli , sed etiam quasi partes in t●to existimentur . Aug. in Iosh quast . 8. Tanquam v●i●●s hominis & vnius corporis membra sunt vniuersi . Ibid. b I●sh . 7.1 , 5 , 11 , 12. De anathemate quia vsurpauit viius , in eos qui nec fecerant , nec factum no●erant , vindicta processit . Aug. contra Iulian. l. 6. c. 7. Vnius facinus plurium fuit postis , Saluian , de prouid . l. 7. c Genes . 20.18 . d 2. Sam. 24.15 , 17. e 1. King. 14.12 . f Exod. 12.29 . Patu● ergo Bion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sera nam . vind . Obseruation 4. a 1 Cor. 5.2 . b 2 Sam. 11.11 . c 1 Sam. 4.3 , 4. d Esai 5 . 11-14 . & 22 . 12-14 . e Vers. 7.11 , 14. Chap. 8.9 , 10. Reason 1. f Luk. 16.19 , 20. g Redeo crudelior et inhumanior , quiae inter homines fui . De spectaculis Sen. epist. 7. h Homo sum , humani nihil à me alienum puto . Terent. Heaut . 1.1 . Humanitas specialis & domestica virt● hominis . Ambr. offic . l. 3. c. 3. Nulla magis conuenit homini virtus quàm clementia , cùm fit nulla humanior . Sen. de clem . l. 1. c. 3. i Iohn 13.35 . Ditectio sola discernit inter filios Dei & filios Diaboli . August . in 1. Ioan. tract . 5. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. l Iohn 13.35 . m 1. Iohn 3.17 . Reason 2. n 1. Iohn 3.14 . o 1. Iohn 2.10 . p Iohn 1.4 . q 1. Iohn 3.14 . r 1. Iohn 2.9 . s Membra putrida & mortua sensum non habent . Aug. in Psal 120. Tales sunt Christiani qui de alienis malis aut afflictionibus non dolent . Idē hom . 15 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex Herodoto Plut. de fratern . dilect . Reason 3. t Nom tam vos , quàm Deum in vobis persequuntur : patitur enim in vobis Deus . Martial . epist. 2. Contemnitur Christus , cùm contemnitur membrum Christi . Aug. in Psal. 30. Insectantur & oderunt seruos Dei , & in eis Deùm . Saluian . de prouid . l. 8. u Matth. 25.35 , 36 , 42 , 43. x Mat , 25.40.45 y Iohn 21.20 . z 1. Iohn 3.17 . a Zèch . 12.10 . b Si frater es , compatere fratri pro te patienti : si membrum es , commorere capiti pro te morienti : Compunctus pro eo qui pro te prior punctus est . Si non doles , luges , plangis ; deliras , desipis , belluam sapis , hominem diffiteris . Bern. in Psal. 90. c 1. Iohn 4.20 . d Ocu●● augent dolorem Cic. epist. famil . e Nondum vidi crucifixun●● uicrucifixo com●●us nō sum . Ber. de temp . 64 Reason 4. f Psal. 74.18 , 19. & 79.10 , 11. & 89.50 , 51. g Psal. 10.13 . & 42.3 . h 1. Sam. 4.18 . i 1. Sam. 4.19 , 21. Reason 5. k Esai 66.2 . l Act. 5.11 . m Psal. 119.119 , 120. n ●ra secura queque Horrenda menti . Sen. Herc. fur . 3.2 . o Esai 10.5 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sera vind . Reason 6. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1. 28 , 30. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r Soli filij ira irā non sentiunt , nec tristantur in tristib●● . Bern. ep . 256. * Quis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illā vbi nullu● aud●ū tangit affectus , stuporum i●●●anē , qut nulle presf●● erigatur & excitetur , nullo flectatur atque inclinetur affectu , non omnibus vitijs iudiert esse priorem ? humanitatem potius totam amittunt quàm veram assoquuntur tranquillitate me non enim quia durum aliquid ideo rectum ; a●t-quia stupidum est , ideo sanum . Aug. ciuis . l. 14. c. 9. s Istud nihil dolere non sine magna contingit mercede immanitatis in animo , stuporis in corpore . Crantor apud Cic. Tuscul. l. 3. t Canine aquanimitatis stu●or . Tertul de bono patient . u Coloss. 3.12 , 14. Non est enim pondus verae virtutis insensibilitas cordis : qui● & valdè insana per stuporem membra sunt , quae & incisa , sentire dolorem nō possunt . Greg. mor. l. 2. c. 16. Vse 2. x Ecce spinā calcat pes , quid tam longè ab oculis quàm pes ? longè est loco et situ , proximè est charitatis affectu . modicum pungit spina , & perparu●● locū tenet in pede . Vide quomodo illuc oīa conuertantur membra : incuruat se spina dorsi , oculi inquirunt , manus operantur , totū corpus se inclinat , & nihil vacat , sanum est caput , sani oculi , sana manus , sana catera membra : ipse pes sanus est , nisi vbi punctus est . Sed per compassionem charitatis calantitas communis est omnibus . Aug. homil . 15. & in Psal. 130. Anima & in toto corpore tota est , & inqualibet eiu● parte : & ideo cùm fit aliquid in enigna particula corporis quod sentiat anima , quam●i● non siat in toto corpore , illa ta●u● tota sentit , quia totam non latet . Idem de Triuit . l. 6. c. 6. x Quod non dolet cùm pang●●ar aut vellicatur ; pro putrido aut mottuo meritò habetur . Aug. homil . 26. * Qui inter suor●● supplitia videbat , quò ●ugulari se in suerunt lugulis non intelligebat , qui mori se in suetur● mortibùs ●on putatbat ; quid ●ltiud talis populus agebat , nisi vt cùm D●noper●lere adhoc fortasse nosles , tamen ipse enigeret vt per●re● ? Saluian . deprouid . l. 6. c. 10. y Vers. 14. z Esai . 28.15.18 . Duty 1. a Vulgò dicitur , Quod non videt oculus , cor non doles . B●rn . de temp . 96. What the eye seeth not , the heart rueth not . Psal. 137.5 , 6. b Dan. 9.3 . & 10.12 . * Vultis in regno Gallia Christianissime Regem proclamare Nauarraeum Caluinistam ? cadē opera hominib ' imperare inbetis canē . Reginald , in Rosaeo su● . c Iudaeis ipsis acer●●●res hostes Christi , & mult● magis detestandi . Maldon , in Ioan. 4.9 . Caluini pseudo-euangelium Alcorano in nu●●o melius , in multis tetrius & flagitiosius esse asserit Gifford . in praefat . ad lib. Reinald . Et vt in Henricū 8. poti ' quàm in Tuream moueat , monet Caesarē Polus Cardinal . defen . vuit . Eccles. t. 1. d Fieri nequit v● Lutheranus morieus saluetur , Ge●ennam euadat , & aeternis ignibus ●ripiatur : si mentior , damner ipse cum Lucifero . Coster . resp . ad refut . Osiand . propos . 8. Certaine it is that whosoeuer in this new faith and seruice hath ended this life , is in hell most certainly . Bristo . motiu . 36. e Legatur Simanc . instit . cathol . ca. 45. num . 13. f Psal. 41.1 . Duty 2. g C●m displicet i● qui ad intercedendum adhibetur , irati animus ad deteriora prouocatur . Greg. registr . l. 1. ep : 24. h Lam●nt . 3.40 , 41. Duty 3. i Act. 12.3 , 2. k 2. T●●ss . 3.1 , 2. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 15.20 . m Gen. 32.24 , 26. Hosh. 12.3 , 4. n Matth. 15.22 , 25 , 27. o L●k . 18.5 , 7. p Coimus in c●●tum et congregationem , vt Deū , quasi m●n● facta , ambia●us : grata Deo est vis haec : v●ta fundimus , coelos tundimus , Deum tangimus , misericordiam extorqu●mus . Tert●●● . apolog . Duty 4. q 1 Iohn 3.18 . r 1 Iohn 3.17 . s Iam. ●●● . 16 . t Hesh . 12.1 . u Esai 16.5 . x Esai 21.14 , 15. y Act. 11.29.30 z 2 Cor. 8.2 , 3 , 4. a Ester 1.15 . b Iud●●● ●● 3. c Iudg 49. d Ier. 12.11 . e Esai 64.7 . f Ezech. 22.30 . g Esai 51.18 . h Iudg. 5.2 . i Gemendus est valdè , qui non ge●●t . Gregor . in Euang. homil . 34. Dolendus magis es , si non dolas . Bern. de co●sid . l. 1. k Dolenda intueri nee d●lere , me●ti● est signum & damnationis i●dicium , mem●●● enim quod d●l●rum non sentit , mortuum est : & morbus insensibilis est & incurabilis . Bern. medit . c. 12. Quod valdè putre est , nec dolet . quod non delet , non pr● s●n● habendu●● , sed pro mort●● computandum est . Aug. homil . 28. l Ma●th . 10.42 . & 25.34 . m Matth. 18.5 . & 25.40 . 
A42463	----	The last will and testament of Thomas Gataker (B.D., author of the Annotations on Jeremy 10. ver. 2 and the Vindications of them, as also of the new-come out discourse apologetical) : wherin is shewed the manner and order of the disposing of his estate, with the certain legacies given to friends, together with the manner of burial of his aged corps without superficial rites or ceremonies. Gataker, Thomas, 1574-1654. This text is an enriched version of the TCP digital transcription A42463 of text R40882 in the English Short Title Catalog (Wing G322). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 17 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A42463 Wing G322 ESTC R40882 19526320 ocm 19526320 108992 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42463) Transcribed from: (Early English Books Online ; image set 108992) Images scanned from microfilm: (Early English books, 1641-1700 ; 1688:9) The last will and testament of Thomas Gataker (B.D., author of the Annotations on Jeremy 10. ver. 2 and the Vindications of them, as also of the new-come out discourse apologetical) : wherin is shewed the manner and order of the disposing of his estate, with the certain legacies given to friends, together with the manner of burial of his aged corps without superficial rites or ceremonies. Gataker, Thomas, 1574-1654. [2], 6 p. : ill. s.n.], [S.l. : 1654. Reproduction of original in the Bodleian Library. eng Gataker, Thomas, 1574-1654 -- Will. A42463 R40882 (Wing G322). civilwar no The last will and testament of Thomas Gataker (B.D., author of the Annotations on Jeremy 10. ver. 2 and the Vindications of them, as also of Gataker, Thomas 1654 2983 8 0 0 0 0 0 27 C The rate of 27 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-10 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-02 Taryn Hakala Sampled and proofread 2006-02 Taryn Hakala Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE Last will and Testament OF THOMAS GATAKER . ( B. D. Author of the Annotations of Jeremy 10. ver. 2. and the Vindications of them , as also of the new-come out discourse APOLOGETICAL . ) WHER IN Is shewed the manner and order of the disposing of his Estate , with the certain Legacies given to Friends ; together with the manner of Burial of his aged corps , without superstitious Rites or Ceremonies . Printed in the year 1654. blazon or coat of arms Mr. Thomas Gatakers last will and Testament . IN the name of the Flock-paced Synod , and Synagogue of Presbyters , Amen . I Thomas Gataker , Parson , Rector ( or rather receiver of the Tythes ) of Reddriffe , neer London , being aged 79. years , and by the course of nature am now in ( vesperâ vitae ) the evening of my life , do here ordain this to be my last will and Testament ( being in perfect remembrance , that no contention or strife may arise after my decease , concerning my ill-gotten estate ) in manner and form following Imprimis . I Bequeath my soul ( brim-full of corruption ) into the merciless clutches of Old-Nick , the Bellows mender , and his well-beloved son Dr. Holms , ( that man of sin and shame ) by whose only merits in railing against Astrology , belching out sedition and Heresie amongst the people , and sowing cushions under the elbowes of iniquity , my hope is to be saved from the sad fate of the Scotch colours , and to be shortly wrapt up into Jenkins his third heaven , prepared him of old , for his constant perseverance in the Doctrine and Faith of Mr. Love , there for to sing Geneva Jiggs , to the delicate tune of O Priests , monstrous Priests , what do you mean to do ! And for my body , in regard it hath patiently sustained , and run through the fiery trial of a Bawdy-house , and been but lately parboyl'd in Cornelius his Tub , it is my desire that Alexander Kinsey ( dwelling at the Woolsack in Ivy-lane ) may have the burial thereof in his Petits , my ears only excepted , and hereafter otherwise disposed ; and that the Silkmen and Mercers Apprentices ( and others my well-disposed Proselites ) in Pater-noster-Row , will accompany it to the grave , and there to see it decently interred , without any Popish Rites , superstitious prayers , or ceremonies , other then what the Directory of their Morning and Evening stomacks shall admit of , by which means , my intent is , that Alexander may save some moneys ( towards the payment of his Daughters portion , who is now upon the prick of preferment ) which would otherwise be laid out on Hogs Grease , and cleansing scraps , usually ( by him ) bought at Pye-corner , and this out of the meer good will I bear him , for that he formerly went out ( as if he would have fought the battels of the Lord against the Mighty ) under the conduct of Sir William Waller ( aliàs William the Conquerour ) howbeit he never durst fight , as being not perswaded of the lawfulness of fighting with any body but his wife , yet ( to give the Devil his due ) continues a fiery hot , and so zealous a Presbyterian , that ( for some moneths last past ) he has never been without a Priapisme , and the complexion of a pickled Oyster , notwithstanding some of the ungodly scandalize , and call him the nineteenth part of no Religion . Having thus disposed of my soul and body , which I fear will cause old tugging on some sides when I am dead ; but that all things may be carried fairly without fraud and deceipt , ( and that the Devil may have his due ) I have began thus , and shall persist in the setting my house in order , and then come what will come , Dives torments , or the joyes of Lazarus , which later , that little conscience I have , tells me I have not been worthy of . Item , I give and bequeath unto Nicolas Bourn ( a trundle-tail'd Stationer neer the Exchange ) my books , or bundle of impertinencies , lyes , forgeries , and non-sense , commonly known by the name of Tho. Gataker B. D. his Vindications of his Annotations &c. upon condition , that where my envy , hatred , malice , and uncharitableness ( against the society of Christian Astrology , and its harmless Professors ) hath been too weak , he shall make good , and where the sparks of my rage are dying , I injoyn him ( as having the only Bellows of Presbyterian zeal ) to re-inkindle it against such a Cerberian crew , who have ( I may well say ) by their dismal writings , drove me out from among them , wretched man that I was to meddle with them . One thing more I desire of my friend Bourn , that he take the pains to view all and every my works since 1651. ( at which time I began to defame the Science of Astrology ) and blot , or cause to be blotted out , every English word therein concerning that subject , lest after-Generations begin to espy the opened vein that let in death , and write it in an Hebrew character ( in which language I have good skill ) and then get tooting Mun. Calamy to warrant it Authentique . Item , I give and bequeath unto Joseph Blaiklock ( a broken Presbyterian Book binder ) the remains of my chopt Logick , and entreat M. Rowland to make him amends for the over-worn Pamphlets he paraphrased on , and caused him to print in one volum against Astrology , which hath almost cract the Stationer , and ruined the Binder , that being the causa sine quâ non of his present testiness , to make him amends ( I say ) by attending him once a day at his house , ( because he dares not walk abroad so far as a Hen , for fear of Gods judgments , nam inter malleum & incudem versatur ) and after a use or two of consolation , to instruct him so far therein , as may inable him to prove black to be white , or ( which is all one ) his wife an honest woman : But now I remember , I heard the Sheriff had return'd a non est inventus for Mr. Rowland , and therefore I shall desire Mr. Gaule will supply the place , perhaps he may jumble a syllogism or two more then ordinary out of Mrs. Blaiklock , who being singularly free natur'd , ( especially when she whitens her linnen at the bank side ) is more then shrewdly suspected to ramble in the praedicament of a bad quality . Item , I give and bequeath unto Edmund Calamy the hooping Preacher of Alderma●bury , my exquisite art of lying , wherein , as it is not deny'd , but I have excel'd all that ever wore a Whetstone , so I hope he will in short time make a great improvement thereof , and bring the art to absolute perfection ( if Mrs. L. say but amen to it ) and I desire , that in lieu thereof , he will perpetuate my Name in an Hebrew Annagram , [ which language I have been honored for in Essex ] to be fixed upon the Grave-stone of his affection , and to preach my Funeral Sermon , upon the text in Eccl. 22. 12. Seven daies do men mourn for him that is dead , but the lamentation for the fool and ungodly should exdure all the daies of their life . Item , I give unto Leonard Cook [ the Proverbial ] Pulpiteer of Istington , all and singular my spiritual impostures , and tricks of Leigerdemain , together with the G●llimawfry of my extempory long-winded prayers , beseeching [ in the bowels of a Holland Smock ] he will decently dress , and set out the same in a large charger of hypocrisie fit for a deluded Auditories appetite , and so present them to the poor hungry people , on the slick table of his deceitful tongue , & bid them all welcom to be cheered . Item I give unto Mr. Kelly [ a Scotch Presbyter ] now , or lately Reader of Cripplegate my Lottry , [ for which very thing could I have wished my self hung up to the ears in a Scotch Ordinary when I was writing it ] and part of my Vindications of my Annotations , which I bequeath'd to Bourn , wherein I have comprized two irrefragable reasons , plainly proving Presbytery , Tythes , Railing , and Non-sense , to be all alike , Jure Divin● . Item , I Bequeath the whole stock of my Impudence unto Ralph Farmer ( the Lay-Levite of Bristoll , which together with his owne ) will surely enable him ( Proteus-like ) to assume all shapes , and to run through as many professions , as the wandring Jew is said to have done Countryes , here to play the Scribe , there the Chimist , in a third place the Priest , to be Aliquis in omnibus , nullus in singulis , A Saint in one place , a Devill in another , a Cheat every where , alwayes , Impudeus innocuum quotidiè persequitur , yet glory himself in the title of a godly Minister , a painfull Pastor , a powerfull teacher , notwithstanding he never saved the soule of a louse , and deserved the tythe of a Nit for his Quacking . Item , I bequeath my matchless gift of Poetry , unto Justice George Wither , as the only man I know that hath dabled his dirty Genius ( not in Helicon , for that 's heathenish ) but in the Ducking-Pond of phansie , and who alone is capable of my Soule-saving strains , provided that he return unto the faith from whence he is fallen , and resolve hereafter to burn , rather then turn any more with the times , and shall not hackney out his broken-winded Muse , to be any more drain'd of Hymns , or Ballads , for victories obtain'd against the godly , but that the offal of his invention may for the future , be set and sung to the melodious Bag-pipes of Presbitery , in their Galloping Gamboll of a Scotch list , the better to awaken the Bell-weathers of the faction , and to quicken the dull spirits of their drooping Proselites , now in these better times of persecution . Item , To the intent the world may take notice , I was never so great an Enemy to the persons , as I was to the function of Bishops , because not capable of being one my self , I give unto Dr. Vsher ( late Primate of Armagh ) all my private Notes , and Collections , the heavy fruits of my forty two years drowsy Contemplation , against that devillish black-Art , ( which neither he nor I understand ) to wit , Astrologie ; together with all the Ribbaldry , Drollery , Billingatism , Hopkinism , Ands , Ekes , So still , Most ills , Viles and Guiles , Hells and Fells , Bases and Disgraces ; of which see more in my new come out Apologie . Item , My Learning ( such as it is ) together with my malice , vaine-glory , Pride and Hypocrisie , I give unto the late Synod of Divines , and the rest of the Mountebank Ministers of London , the better to uphold them in their learned Barracadoes , against the gathered Independent Churches , reserving onely for Vavasor Powell , and Mr. Simpson , so much of my pride and malice , as may strengthen them in these times of persecution ( the one being an exile , and the other a close prisoner to Windsor for Treason ) that now having time to contemplate , when they come to their thrones , they may suppress that Monstrous , Art of Astrologie , and doom those Heathen English using of it to perpetual silence , with three pounds in money , the which I desire may be speedily laid out upon an Umbrella , whereunder to hide and preserve these dow-bak'd Levites , in their Assemblies from the direful influence of the Suns Eclipse in August next , least when they seem to laugh in their sleeves , they sorrow in their hearts , for the mischiefes then impending , by the means of those Sorcerers and Wizzards , who we know , do oftimes speak truth by the help of the Devil ( the Father of lyes ) although ( we confesse ) it stands not with our interrest to acknowledge so much . And now whil'st I am a giving , let me not be unmindfull of my people of Reddriff , whom I so basely we●t to Law with , while Prelacie was high , and by eager pursuing and unjust bribing , and many other ( Iesuiticall ) under-hand tricks , I overthrew , and by the aforesaid devillish meanes , got all gleabes , and tythes , to the value of 200. l. per annum ; though in my brass-faced , late come out Apology , I have utterly denied it ; because I would not give those cursed Astrologers ( who have brought me even to death ) any colour of ground against me . But now to make all amends , I desire all people of my Congregation of Reddriff , to take notice of this my real intention to them , and that this my will should not be taken in Sermo pedestris , in foot-language , I thus proclaim my desire in choice and unctious words in form following . Item , I bequeath to my Reddriff Congregation my Executors year of Tythes , to buy them all Gloves and Ribbands to mourn for me their painful Pastor , who have so immensly ( blessed be the Lawyers ) taught them to part with the Ministers due , truly , and without trouble , for which I question not but my Successors will sing Hallelujahs to my name , and manners , saying , Blessed be Tho. Gataker , who hath committed iniquity with greediness , even to the great advantage of the Ministery , but the total and absolute undoing of the people . And lastly , my fortitude , long-suffering , and patience ( gaudet patientia duris ) I bequeath to Mr. Jenkins , Case , Jagg●r , &c. because I fear they shall have most need thereof ; the remainder of my good qualities , especially my wit and honesty , ( my debts being first paid by the late Act for Release of poor Prisoners , &c. and my Funeral expences defraid by my Parish ) I freely give to my kind friends R. Ibbi●son , Printer to the Queen of Sheba , and J. Hunscot , Basket-Beadle to the Society of Stationers , whom I make the formidable Executors of this my last will and Testament : And moreover , I do aptly appoint and constitute in cheveral ▪ conscienced friends J. Rothwell the pygmy Stationer , and S. Theu●brand the Supravisors thereof , on whom I bestow a silver pair of Tooth-picks , and Claspers , ( being all the Plate that escaped the jaws of Guild-hall ) which I desire them to accept of in remembrance of me , and my sufferings for the cause ; and I do hereby revoke and renounce all former wills by me heretofore made , as being but the effects of a religious lunacy , in witness whereof I have hereunto set my ( per Antiphrasin ) innocent hand and seal , the twelfth day of the first moneth , in the sixth year of the Presbyterian justly deserved slavery . Anno 1654. Thomas Gataker . I shall desire also at the hands of my Executors , that they cause to be engraven on my Tomb-stone this following Epitaph . An Epitaph . OLd Gataker is gone , Jove speed him well , And safely , whether unto heav'n or hell : But into heav'n the Varlet goes not sure , For there be stars , and stars hee 'l not endure : Or if to hell , thrice wretched is his fate , For ev'n the devil himself doth calculate And read the stars , ha's clearer eyes then we , Far more experience in Astrology . Perhaps , as when alive , so when he 's dead , Heo'l be with stars and Planets tortured ; Only the diff'rence is , here could he rail , In hell the fashion is to weep and wail , And gnash the teeth ; but charity I have , To wish his hell may only prove his grave : Or if it be in Limbo , it 's fit 〈◊〉 stay There , till his filth be throughly purg'd away . And may all others of his dirty Faction Have like success , whil'st they have such like action . FINIS . 
A01553	----	Tvvo mariage sermons the former on Prov. 19. 14. By Thomas Gataker B. of D. and pastor of Rotherhith. The latter on Iohn 2. 1--12. By that learned and judicious divine Mr William Bradshaw some time fellow of Sidney Colledge in Cambridge. Gataker, Thomas, 1574-1654. 1620 Approx. 98 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01553 STC 11680 ESTC S102990 99838749 99838749 3137 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01553) Transcribed from: (Early English Books Online ; image set 3137) Images scanned from microfilm: (Early English books, 1475-1640 ; 1066:09) Tvvo mariage sermons the former on Prov. 19. 14. By Thomas Gataker B. of D. and pastor of Rotherhith. The latter on Iohn 2. 1--12. By that learned and judicious divine Mr William Bradshaw some time fellow of Sidney Colledge in Cambridge. Gataker, Thomas, 1574-1654. Bradshaw, William, 1571-1618. aut [10], 23, [9], 18, [2] p. Printed by Edward Griffin for Fulke Clifton, and are to be sold at his shop on New Fish-street hill vnder Saint Margerets Church, London : 1620. Bradshaw's sermon was edited by Gataker. Gataker's "A good vvife Gods gift" and Bradshaw's "A mariage feast" each have separate dated title page and pagination; register is continuous. Cf. Folger catalogue, which gives signatures: pi¹ A-G⁴ H² . Also issued as part 5 of: Certaine sermons first preached and since published: London, 1622. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2003-08 TCP Assigned for keying and markup 2003-09 Aptara Keyed and coded from ProQuest page images 2003-10 Olivia Bottum Sampled and proofread 2003-10 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion TWO MARIAGE SERMONS : THE FORMER ON PROV . 19. 14. By THOMAS GATAKER B. of D. and Pastor of Rotherhith . THE LATTER ON IOHN 2. 1-12 . By that learned and judicious Divine Mr WILLIAM BRADSHAW some time Fellow of SIDNEY COLLEDGE in CAMBRIDGE ▪ LONDON , Printed by Edward Griffin for Fulke Clifton , and are to be sold at his shop on New Fish-street hill vnder Saint Margerets Church . 1620. A Good Wife Gods Gift . A MARIAGE SERMON ON PROV . 19. 14. By THOMAS GATAKER B. of D. and Pastor of Rotherhith . LONDON , Printed by EDWARD GRIFFIN for FVLKE CLIFTON . 1620. TO THE WORSHIPFVLL MY LOVING COSENS , Mr IOHN SCVDAMORE of Kenchurch in Hereford-shire , and Mrs ELIZABETH SCVDAMORE his Wife , many happy dayes togither with all true Blessednes both temporall and eternall . RIght deere , and vnfeinedly beloued in Christ Iesus , I haue a long time much desired some good occasion of testifying mine hearty affection to your selues in particular among others of that Familie , which I acknowledge my selfe so deeply indebted vnto . And I seeme now at length to haue lighted on that , that I haue so long longed for . Being to publish a wedding Sermō of a worthy Frend deceassed , ( which I wish , if Gods good will had so bin , he had liued to doe himselfe ) conteyning matter concerning the holy disposition & Christian managing of Mariage Feasts ; I thought good to adioyne to it ( being it selfe but short ) some Meditations of mine owne , of somewhat a neere subiect , the occasion of such Feasts , to wit , A good Wife , by Salomon said to be Gods Gift . That which here I addresse vnto you , as to remaine a Monument of mine hearty well-wishing vnto you , so to abide by you , as a Monitor to put you both in minde , what a blessing of God you enjoy either in other , and what cause you haue to be thankfull to him either for other . Since it pleased God by his prouidence and your Frends agreement to bring you togither , and to knit that sacred knot betweene you , I haue not yet bin so happy , as to be an eye-witnes of your Christian & religious cohabitation & conversation : but haue by many bin informed of it , to my great ioy , that you tread both in the steps of your pious Parents , and therein shew your selues to be their Children , a not according to the flesh onely , but ( which would haue bin their greatest comfort , had they survived to haue seene it , and shall be your cheifest happines both here and hereafter ) according to the promise , euen of eternall saluation , annexed to the gratious Couenant of Faith in Christ ; which by your godly practise you shew your selues to haue common interest in with them . And indeed to speake in the Holy Ghosts language , then b are we truly the Children of our religious Parents and Ancestors , when in goodnes and godlines we take after those that we come of . c They are Abrahams Children , that doe Abrahams works ; and d that tread in the steps of Abrahams Faith , who is the Father of all the Faithfull . Those that take other courses , and degenerate , ( as e too many do , ) from the Faith and Piety of their Parents , are in Gods account , as our Sauiour termeth the Iewes , but f a bastardly brood ; rather g Hittites and Canaanites , then h right Hebrews , or i true Israelites , though they come of Abraham or Israel either after the flesh . They are not k the Israel of God , vnto whom the blessing is promised of mercy and peace ; yea of l peace , peace ; that is , of m much peace , n true peace , o all manner of peace , such peace as no * wicked one euer had or can haue . Which p peace far surpassing all humane conceipt , that you may constantly retaine in part here , and attaine finally vnto the full fruition of it hereafter ; hold on , I beseech you , in that good course , that by Gods goodnes you haue already entred into , and haue made some good progresse in . Hold on , I say : yea hold out : For q it is holding out to the end , that must bring you to r the end of your Faith , the saluation of your Soules . And that you may so do ; ( because standing still is dangerous ; and s vnlesse daily we win ground , we soone fall behind hand and goe backward ; ) let it be your continuall care and constant endeuour t to grow in grace & in the knowledge of our Lord and Sauiour Iesus Christ ; to whom be glory both now and for euer : And to whose holy protection committing you and yours now and for euer , I take leaue of you for the present , and rest in Him. Your affectionate Kinsman and hearty well-wisher , Thomas Gataker . Faults of moment to be amended . Pag. 5. lin . 5. for clipped read slipped . p. 6. l. 4. after those put in his . p. 7. l. 2. for her read heere . p. 21. in marg . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A GOOD WIFE GODS GIFT . PROVERBS 19. 14. Houses and Riches are the Inheritance of the Fathers : But a prudent Wife is of the Lord. THERE be two things especially that commend a worke , a the Autor , and the Matter . Both of them conspire to commend this Booke , as in the Title of it they are both expressed . b The Proverbs , or Parables of Salomon , the Sonne of Dauid , King of Israel . For the Autor , ( to omit the Principall , c Gods Spirit : for , d All Scripture is inspired of God : ) the Pen-man of it was Salomon , e the wisest meere man that euer was in the world since Adam , by the testimonie euen of wisedome it selfe . For the Matter ; it is Prouerbs or Parables , ( as the word in the Originall signifieth ) f Master-sentences , such as rule or sway , and are or may be of principall vse in mans Life . Now consisting for the most part of such Aphorisms and short Sentences , from the beginning especially of the tenth Chapter ; it is not necessary , that they should haue any coherence one with an other ; neither indeed for the most part haue they . Yet this and the next before it , haue some connexion : g the former being of the inconuenience that commeth by a bad wife ; h This latter of the benefit that a good wife , that a wise and a discreet woman bringeth with her . There Salomon compared two grand euils togither , and made a bad wife the worse of the twaine : Here he compareth two great benefits togither , and maketh a good wife the better of the two . For the former ; i A foolish Sonne , saith Salomon , is his Fathers sorrow : and a brawling wife as a continuall dropping . k Mala intestina grauissima . Euils are the more greiuous , the neerer , and the more inward they are ; as diseases in the entrailes . And l mala domestica , domesticall euils , vex a man most , when m a mans enemies , as our Sauiour speaketh , are those of his owne house . * It is no small inconuenience to dwell neere a bad neigbour ; were such a one further of vs , he would be lesse troublesome to vs. And surely if to haue good neighbours be a matter of no small moment , then somwhat also it must needs be for a man to want such , and much more for a man to haue them that dwell neere him euill-affected toward him . An euill at the next dore may be bad enough , and may proue ouer troublesome ; an euill within dores , at home , in a mans owne house much more . But againe within dores there are degrees also : in a mans owne familie there are some neerer then others . A sonne is neerer then a seruant , and a wife then a sonne . n It is a sore crosse to be troubled , and it be but with bad seruants . It is no small vexation to finde vntoward and vnfaithfull cariage toward him o in those that eat his bread , that feed at his bord ; much more to sustaine it at the hands of her , that taketh vp the same bed with him , p that lieth in his bosome . No euill to a bad bed-fellow , q to a bosome-euill , to that euill that lieth within or about the breast . Though true mercy and compassion in some measure extend it self vnto all those , whose miseries and calamities we are acquainted with : yet the misfortunes of our deere frends affect vs more then of meere strangers : And r the wrongs and iniuries offered vs by professed and pretended frends we are wont to take more to heart . s It was not mine enemy , saith Dauid , that did me this wrong ; for then I could haue borne it . But it was thou , ô Man , my companion , my guide , and my familiar frend . But Brethren are neerer then Frends . And howsoeuer Salomon truly saith , that t a Frend sometime sticketh closer to a man then a Brother : yet in nature a u Brother is neerer then any Frend is or can be . There is a ciuill knot onely betweene Frend and Frend ; there is a naturall band betweene Brother and Brother . And therefore , x A Brother offended is harder to win then a strong Citie ; and their contentions are as y barres of brasse . It is easier glewing of bords togither , that haue bin vnglewed , againe ; then healing vp the flesh that is gashed and diuided : and the reason is , because z there was but an artificiall connexion before in the one , there was a naturall conjunction in the other . But Children they are yet neerer then either Frends or Brethren . They are a partes nostri , viscera nostra ; they are as b our very bowels , and part of our selues . And therefore no maruaile if Salomon say , that c A foolish Sonne is a sorrow to his Father , and an heauinesse to his Mother . And , d He that begetteth a Foole , begetteth himselfe sorrow : and the Father of a Foole e shall haue no ioy . But behold here a further euill then any of the former . An euill wife , a contentious woman worse then any of them all . Husband and Wife are neerer then Frends , and Brethren ; or then Parents and Children . Children , though they spring from their Parents , yet they abide not alwayes with them . They are as f riuers rising from one head , but taking seuerall wayes , making seuerall streames , and running apart in seuerall Channels . But man and wife must bide by it . They are as two streames , that rising from seuerall heads , fall the one into the other , * mingle their waters togither , and are not seuered againe till they are swallowed vp in the Sea. Children are as g branches shooting out of one stemme , diuided and seuered either from other , or as grifts and siences cut of , or boughes and branches clipped of from their natiue stocke , and either planted or engraffed els-where . Man and Wife are as the stock and sience , the one h ingraffed into the other , and so fastned togither , that they cannot againe be sundred , or as i those two peeces in the Prophets hand inclosed in one barke , and making both but one branch . And k Therefore , saith the Holy Ghost , shall a man leaue Father and Mother , and l be glewed vnto , or cleaue fast to his wife : and They o two shall be one flesh . The neerer the bond then , the greater the euill , where it falleth out otherwise then it ought . p A foolish Sonne , saith Salomon , is the calamitie of his Father . And how is he his calamitie ? He is q filius pudefaciens , such an one as shameth his Parents , and maketh them glad to hide their heads in the house . But r an euill wife is as the raine dropping in through the tiles , that maketh him weary of the house , that vexeth him so that it driueth him out of dores . Yea s as a dropping in a rainy day , when it is foule without and it droppeth within . So that it maketh a man at his wits end , vncertaine whither it be better for him to be abroad in the raine , or to bide within dores in the dropping . And for this cause Augustine compareth an euill Conscience to a badwife , ( and it may seeme that he pleased himselfe somewhat in the similitude , t he maketh vse so oft of it : ) which when a man hath many troubles & afflictions from without , and would looke home , hoping for some comfort from within , is much more troublesome to him then any of those outward crosses are ; is as a rocke or a shelf to Sea-men in a storme , where they hoped to haue found harbor and shelter against it . Yea further , not as a dropping onely that driueth a man from his house and home , and that when it raineth ; but u as a continuall dropping in such a day : So that a bad wife is worse then a quartane ague , wherein a man hath two good dayes for one euill . He that hath an euill wife , is as one that hath an euill soule , a guilty conscience , that euermore sticketh by him , that euery-where accompanieth him , is a continuall euill companion with him x at bed and bord , y such as he cannot shift of or shun . And no meruaile therefore if it be deemed the greatest temporall euill , because the most continuall , and the most inward , for a man to be matched with an euill wife , or a woman with an euill husband : For what is said of the one , is as true of the other , the relation betweene them being alike . To draw all to an head then . An vnkind Neighbour is a crosse : but an vnfaithfull Frend is a great crosse ; an vnnaturall Brother a greater : an vngratious Childe yet a greater : but a wicked , vnquiet , or disloyall wife is the 2 greatest of all , and if we beleeue Salomon , goeth beyond them all . In regard whereof he also els-where pronounceth , that z it is better to abide on a corner of the house top without , then to continue with such a one in a wide house : yea that 3 it is better to liue in the wildernes with the wilde beasts , then with such . But to leaue this that is without my Text , and yet next dore to it , ( so neere her do good and bad neighbour togither , ) and to come neerer home : Some it may be hearing Salomon speake on this manner , might say , as our Sauiours Disciples sometime said , a If the case so stand betweene man and wife , it is good then not to mary . Now to such Salomon seemeth to answer in the words of my Text , that It is not euill to mary , but it is good to be wary : that it is not the abuse or badnes of some , that ought to make Gods ordinance the lesse valued , or the lesse esteemed , being in it selfe and of it selfe a matter of great benefit : that as the inconuenience is great and grieuous that a bad wife bringeth with her ; so the benefit on the other side is no lesse that commeth by a good wife , by a wise and a discreet woman : who is therfore here commended as a speciall Gift , as a principall Blessing of God , such as goeth beyond any other temporall Blessing whatsoeuer . And surely b as there is no greater temporall crosse or curse then the one ; so is there no greater temporall blessing then the other . c Now this Salomon to shew , as before he compared two great euils togither , and found a bad wife to be the worse : so here he compareth two great benefits togither , and affirmeth a good wife to be the greater . House and possessions , wealth and riches , land and liuing is d that , that most men regard , and looke after : yea men are wont to seeke wiues for wealth . But saith Salomon , as e a good name , so a good wife , a wise and a discreet woman is better then wealth ; her price is far aboue pearles : For House and possessions are the inheritance of the Fathers ; but a prudent wife is of the Lord. Which yet we are not so to vnderstand , neither the former part , as if worldly wealth , and riches and possessions were not Gods gifts : for f It is the blessing of God that maketh a man rich : g vnles he build the house it will neuer be built : and h it is he that giueth men power to gather wealth togither . Nor yet againe the latter part ; as if Parents had no hand , right or power in disposing of their Children , or in aduising them and prouiding in that kinde for them . i Sampson requireth his Parents consent . And k God chargeth his people not to make matches betweene their Children and the Canaanites , either by giuing their Daughters vnto the Sonnes of the Canaanites , or by taking the Canaanites Daughters vnto their Sonnes : which he would not doe , were not they at all to deale in the disposing of them . And many , no doubt , would they take aduice of their Parents , and not follow their owne fancies , and make their wanton eye , or their wandring lust , their chooser and counsailer in such cases , might do much better then for want hereof they doe . But the meaning of Salomon is this onely , that the one is a more speciall gift of God then the other ; that there is a more speciall hand of God in the one then in the other . As that is a lesse benefit then this : so that is in mans power more then this . So that two points then here in Solomons words offer themselues vnto vs : The former , that A good Wife is Gods gift . The latter , that Gods prouidence is more speciall in a Wife then in Wealth . For the former . A good wife is Gods gift . For a prudent wife , saith Solomon , is of the Lord. And l He that findeth a wife , ( that is , a good wife , as , a m name for a good name , n as if an euill wife were no wife , deserued not the name of a wife : ) hath found a good thing ; and hath obtained a speciall fauour from God. It was one of the first reall and royall gifts that * God with his owne hand bestowed vpon Adam . And it must needs be no small matter that God giueth with his owne hand . The Kings Almoner may cast small siluer about : but if the King giue a man somewhat with his owne hand out of his purse or pocket , it is expected it should be a peece of gold at least . The woman was Gods owne gift to Adam . And shee was Gods gift bestowed on him o to consummate and make vp his happinesse . Though he were at the first of himselfe happy , yet not so happy as he might be , vntill he had one to partake with him in his happines . It was God that at first gaue Adam his wife ; and it is God that giueth euery man his wife to this day . p God , saith Abraham to his seruant , will send his Angell along with thee , and will prosper thee in thy iourney ; when he sent him about a wife for his Son Isaak . And q Those that God hath ioyned togither , saith our Sauiour , let not man seuer . As Augustine saith , that r He that at the first created man without man , doth now procreate man by man : so he that gaue man a wife at the first immediately , doth still giue men wiues by meanes ; s good ones in mercy , t euill ones in wrath ; the one for solace and comfort , the other for tryall , cure , correction , or punishment . No mariages are consummate on earth ▪ that were not first concluded and made vp in heauen : and none are blest here , that were not in mercy made there . For the latter ; There is a more speciall prouidence of God in a Wife then in Wealth . Humane wisedome and fore-cast , endeuour and industry may strike a greater stroke and haue a more speciall hand in the one then in the other . Men of wealth may leaue their heires land and liuings but * they cannot so easily prouide fit wiues for them . For first , they may be deceiued in their choise . Many haue good skill in choosing of wares , in valewing of lands , in beating a bargaine , in making a purchase , that are yet but blind buzards in the choise of a wife . Yea the wisest that are may be soone here ouer-reached ▪ Since all is not gold as we say , that glistereth . n The heart of man , saith the Prophet , is deceitfull aboue all things . And , x None can tell what is in man or woman ▪ but their owne Spirit that is within them . Secondly , they cannot lincke hearts as they list . A Father may finde out a fit wife , and thinke such a one a meete match for his Sonne ▪ and her Parents may be also of the same minde with him , as willing to entertaine the motion as he is to make it ; and yet it may be , when they haue done all they can , they cannot fasten their affections . As y Faith , so z Loue cannot be constrained . a As there is no affection more forcible ; so there is none freer from force and compulsion . The very offer of enforcement turneth it oft into hatred . There are secret lincks of affection , that no reason can be rendred of : as b there are inbred dislikes , that can neither be resolued , nor reconciled . When Parents haue a long time beaten the bush , an other oft , as we say , catcheth the bird : affections are set some other way , and cannot be remoued . And things fall out many times so vnexpectedly , such strong liking taken to some sodainly not once thought on before , and such strange alienation of affections , where there hath bin much labouring to linck them , and that where outward inducements of person estate , yeeres &c. haue concurred , that euen a naturall mans dimme eye may easily see & discerne a more speciall prouidence of God oft carying things in these cases : And the tongues euen of such are enforced sometime to confesse , as the Aegyptian Magitians of Moses his miracles , c Digitus Dei hic est , There is a finger of God here ; so with Rebekkaes prophane frends , in such Mariage matches ; d A Domino factum est istud ; This is euen Gods owne doing ; and there is no contradicting of it . To make some Use of these Points . First , Is a good wife such a speciall gift of God ? then is Mariage questionles a Blessing , and no small one , of it self : one of the greatest outward Blessings that in this world man enioyeth . e Blessed is euery one , saith the Psalmist , that feareth God , and that walketh in his wayes . For thou shalt eat of the labour of thine hands : happy art thou , and it shall goe well with thee . Thy wife shall be as the fruitfull vine by the sides of thine house : and thy Children like the Olive plants round about thy table . Lo , thus shall the man be blessed that feareth God. In the first place commeth the Wife as the first and principall blessing , and the Children in the next . And surely to reason backward to that the Apostle doth : f If the roote , saith he , be holy , the branches also be holy : and , If the branches , say I , be holy then the roote that beareth them much more . So here , If the branches be blessed , the roote that beareth them much more . If Children be a Blessing , then g the roote whence they spring ought much more to be so esteemed . h Behold , Children and the fruit of the wombe , are the gift of God , saith i Salomon . Children are the gift of God ; but the Wife is a more speciall gift of God : shee commeth in the first place , they in the second : And gifts are vsually answerable to the greatnes of the Giuer . It was a witty answer of a great Prince , when he was disposed to be rid of a bold begging Philosopher : he asked a groat of him , and the King told him , k It was too litle for a Prince to giue ; he requested the King then to giue him a Talent , and the King told him , l It was too much for a Begger to craue . And surely God indeed in his speciall gifts to vs , is wont m to regard not so much what is fit for vs to aske or to expect , as what standeth with his goodnes and greatnes to giue . n God , saith Moses , looked vpon all that he had made and behold all was very good . And o Euery creature , or ordinance of God , saith the Apostle , ( and he had spoken of Meat and Mariage in the words before-going : ) is good . All Gods Creatures and Ordinances are good then ; but some are more excellent then others . And Mariage being of this latter sort , it is not holy onely , but euen honorable also . p Mariage , saith the Apostle ) is honourable among all men : and no disgrace then to any man. So are we to esteeme of it , and not to contemne what God hath graced , or to dishonor what he hath honoured . We shall but wrong the giuer in debasing his gift . Againe , is a good Wife such a speciall gift of God ? Then if we finde in mariage , inconueniences , hinderances , distractions , disturbances : Let vs learne what we are to ascribe it vnto : Not to Gods gift or ordinance , but q to mans corruption abusing Gods gift , peruerting Gods ordinance , and turning that to his owne euill , that God hath giuen him for his good . For r there is nothing but is good as it commeth from God. But as s pure water may take a taint from the pipe that conveigheth it , and t the Sunne beames receiue a tincture from the coloured glasse that they passe through : so our foule hands and filthy fingers oft soile and sully Gods Ordinances , and our filth and corruption doth oft so taint and infect them , that they loose not onely much of their natiue grace , and so strangely transformed , that u God himselfe can scarcely discerne his owne in them , but they misse also of their fruit and efficacie , and 3 of good and commodious , through our owne default , become euill and incommodious vnto us . And as 4 Tyrannie in gouernment is not the fault of Gods Ordinance , but of mans corruption abusing it : so in these cases , the euill and inconuenience is not the fruit of Gods Ordinance , but of mans corruption accompanying it . If we shall finde then in the maried estate troubles and distractions , &c. ( as x the single life is commonly commended for quietnes ; ) y let vs not accuse God ; as Adam sometime closely did ; z The woman , saith he , that Thou gauest me ; shee gaue me of the tree , and I ate : as if he had said , If thou hadst not giuen me the woman , shee had not giuen me of the fruit ; and if shee had not giuen me it . I had not eaten of it . a Gods gifts are all good . But let vs lay the fault where it is ; vpon our selues and our owne corruption , that b turneth honie into gall , and good nutriment , c as the foule stomacke into choler , or , d as the spider and toade , into venime and poyson . Els shall we be like those of whom Solomon saith ; e The folly of a man perverteth his way , and his foolish heart fretteth against God. Secondly , Is a good wife Gods gift ? then let those that want them , learne how and where to seeke them . Doest thou want a wife ? and wouldest haue one , and such a one , as thou maist haue comfort in ? Seeke her of God , seeke her with God. Seeke her , I say , first at Gods hands , seek her where shee is to be had . Humble thy selfe in the sight of God , and betake thy selfe by prayer and supplication vnto God. f Euery good gift , saith Iames , is of God from aboue : and to be sought therefore at his hands : and if euery good gift , this more specially , that is so speciall a gift , and of so principall vse . And , g Euery Creature or Ordinance , saith Paul , is to be sanctified by prayer . And if euery Ordinance of God should be sanctified by prayer ; and it ought h to vshter all our actions , be they ciuill or sacred ▪ then this also among others , yea this aboue and before others , * as that which ( through the blessing of God vpon it ) may proue a matter of the greatest benefit vnto vs , and without it a meanes of the greatest euill . Yea , seeke her as of God , so with God. Aske counsell at the mouth of God , when thou goest about any such businesse . i The Ordinances of God , saith the Apostle , are sanctified vnto vs , as well by the word of God , as by prayer . Then are they sanctified vnto vs by prayer , when we craue leaue for the vse of them , and a blessing vpon the vse of them by prayer at Gods hands . Then are they sanctified vnto vs by the word of God , when we haue warrant , and take direction , for what we do in them , out of Gods word , when we aske counsell at Gods mouth . Then we seeke them with God , when we seeke them by good meanes , when we seeke them in due manner . For when it is said that a good wife is of God ; we are not so to conceiue it , that we are in such cases to vse no meanes at all ; but we are to vse none but good and lawfull meanes , such as God hath appointed , either prescribed or permitted . k The wife is bound , saith the Apostle , while her husband liueth : but if her husband be dead , shee is at liberty to marry where she will , but yet , l in Domino , in the Lord. Wherein they offend , either that goe too neere , matching within those degrees that m God hath inhibited : or that go too far of , matching n with such as they are by religion prohibited to mary ; and so transgressing those rules and directions that the word of God giueth . As also those that be vnder the gouernment of others , or that desire those that be in the power of others to dispose of ; they then seeke in the Lord , when they aduise with , and are content to be disposed of by those , whom God hath giuen power ouer them ; or when they seeke not to them in the first place , but to those , by whom God will haue them to be disposed . That which not Gods people alone , but o the Heathen also , by the light of Nature , saw to be equall and right . When they take other courses , they seeke beside God , and cannot hope or expect any blessing from God , whose order and ordinance therein they breake . In a word , wouldst thou be blessed in thy wooing , in thy wiuing ? Take God ▪ with thee in wooing , invite him to thy wedding . He , if he be pleased , will turne thy water into wine ; if he be displeased , he will turne thy wine into vinegar . Thirdly , learne hence what principally to aime at in the choise of a wife : to wit , at virtue and wisdome , discretion and godlines : for that is indeed true wisedome . Solomon saith not , a faire wife is the gift of God. And yet is p beauty Gods gift ; and q a gift of good regard . Neither saith he , a wealthy wife is the gift of God : And yet is r wealth also Gods blessing , where it is accompanied with well-doing . But , a discreet , or a wise woman is the gift of God. Many indeed there are , that choose their wife by the eye : s The Sonnes of God saw the Daughters of Men to be faire : and they tooke them wiues of them where they liked : as if they were to buy a picture or an image to hang vp in the house , or to stand somewhere for a shew . But t Beauty , saith the Heathen man , without virtue , is like a baite floating without an hooke ; it hath a baite to entice , but no hooke to hold . And , u A faire woman , saith Salomon , without discretion is like a gold ring in a swines snout . x Fauour is deceitfull , and beauty is but y vanitie : but a woman that feareth God is praise-worthy indeed . Others againe regard wealth onely ; as if they went about a purchase , as if they were to mary not them but their money , as if they were to wed not the wife , but her wealth . But Solomon , when he saith , Houses and Riches are the inheritance of the Fathers : but a prudent Wife is of the Lord : he implieth that these things may bee seuered , the one may bee without the other . Lands may come by inheritance ; when a virtue may not . b Goods they are wherewith men may do good , but not such as make those good that haue them . c Better it is , said the Heathen man , to haue a man without money , then to haue money without a man : so better it is to haue a wife without wealth , then to haue wealth without a wife . And surely , what comfort can a man haue of wealth with such a wife , that shall be as a corrosiue to his heart , d as corruption and rottennesse in his bones ? Againe , let Parents learne here what to aime at in the education of their Children , whom they desire to dispose of , and to dispose of so as they may be a blessing , not a crosse or a curse to those that shall haue them : Not studie onely how to prouide portions for them : though an honest care also is to be had in that kinde . e Parents , saith the Apostle , ought to lay vp for their Children . And , f He that prouideth not for his issue , is worse then an Infidell . Nor how to trim them vp , and set them out , in whorish or garish manner , to make them baites to catch fooles with ; but labour to traine them vp in true wisedome , and discretion , in the feare of God , and such graces as may make them truly amiable , as g well in Gods sight as in mans eyes ; in houswifry , and industry , and skill to manage houshold affaires : that so they may be helpers to their Husbands , ( and not hinderers ; ) as h to that end they were made at first . Yea hence let the wife learne what she is to striue to , and labour for , that she may be indeed a good gift of God : i Not so much to decke and tricke her selfe vp to the eye , as to haue her inner man adorned with holy skill and discretion , whereby to cary her selfe wisely and discreetly in that place and condition that God hath called her vnto : That she may with the wise woman , k build vp the house ; and be l a crowne and m a grace to him that hath her . That n her Husband and Children may haue cause to blesse her , and to blesse God for her ; and count it a blessed time when they came first togither . Let her consider what a fearefull thing it is to be otherwise . For her that was o made for a helpe , to proue not an helpe but an hurt : for her that was giuen for a blessing , to proue a crosse and a curse . As one saith of Eve , p reaft from Adam as a rib , and shot by Satan at him as a shaft : bestowed on him by God to consummate his felicitie , but made by Satans slight and her owne default , the meanes of his extreame misery . Fourthly , let men be admonished hence , whom to ascribe it vnto , if ought haue bin done in this kinde for them : euen to God himselfe principally , whose speciall gift a good wife is . Let vs take heede how in this case q we sacrifice to our yearne , or burne incense to our net . Ascribe not what is done for thee , to the mediation of frends , or to thine owne plots and policies , smoothnes of language , fairenes of looke , or the like . No : acknowledge God to haue bin the principall agent in the busines : regard man and thine owne meanes , but as his Instruments . Of him shee is , saith Salomon : not r as a Creature onely made of him , bnt as s one matched vnto thee by him : nor as knit to thee by his ordinance , but as t assigned thee by his prouidence : For that is it , that Solomon here principally aimeth at . Yea let them hence learne what they owe vnto God , whom God hath vouchsafed such a blessing vnto . Hath God bestowed such a Wife on thee , as Salomon here speaketh of ? It is a pretious Iewell ; such as thy Father could neuer leaue thee . It is a greater Treasure then the greatest Prince on earth , then the mightiest Monarch in the world is able to bequeath to his Heire . We see how Parents are oft troubled in making search for their Sonnes , and yet when they haue done their best endeuour , misse of that they desire . We might here rise by degrees on the better side , as we did before on the worse . As euils , so good things , the more inward the greater . A t trusty seruant is no small blessing ; a u kinde neighbour is a great one ; x a faithfull frend a greater ; y a wise sonne yet a greater ; and a prudent wife the greatest of all : a greater blessing then any of the former , that yet for temporall blessings may seeme of the greatest . And how do maried persons then stand engaged to God aboue others , whom he hath blessed in their choise ? A great measure of thankfulnes owe they vnto him , proportionable in some sort to the blessing bestowed on them . Yea as there is a greater measure of thankfulnesse required of them , then of others whom God hath not blessed in that manner : so there is a peculiar kinde of thankfulnes required on their part . All Gods fauours require thankfulnes : and the more fauours the more thankfulnes : but some speciall fauours require some peculiar kinde of acknowledgment , proportioned to the quality of the fauour receiued . a Children are Gods gift : and our thankfulnes to him for them is to be shewed in such duties , as he requireth of vs in the behalfe of them , b in the carefull education and training them vp in good courses . In like manner : Thy Wife thou hast of Gods gift : and thy thankfulnes to him for her , must be shewed in the performance of such duties , as he requireth of thee in regard of her , c of loue , of kindnes , of concord , counsell , contentment &c. Fiftly , Is the Wife giuen vnto her Husband by God ? then must shee resolue to giue her self wholy to him as her Owner , on whom God hath bestowed her , to whom he hath assigned her . When Parents haue put out their Children , the Children must be content to be guided by those to whom they commit them : and when God hath giuen a Daughter , she must be content to liue with him , and be guided by him , whom God hath giuen her vnto . Neither is she to forsake him . For d they are not to be sundred , nor seuered , whom God hath conjoyned and made one . And there is a foule brand therefore vpon her , e that forsaketh the guide of her youth , and forgetteth the Couenant of her God. Nor to refuse to be ruled by him : but f submit and subiect her self vnto him , vnto whom God hath giuen her : for g that is comely , saith the Apostle , in the Lord : and to be imbraced therefore of her , as her Lot by God assigned her . Yea , is the Wife giuen the Husband by God ? then should he esteeme her as a gift of God : and h liue with her , as with one giuen him and bestowed vpon him by God. We cannot abide to see any thing that we haue giuen an other euill-vsed . And it be but a dog , an hound , or a whelp , if we see it neglected , where we bestowed it , we are wont to take it euill . But if we should see a jewell of some value , bestowed by vs on a frend as a token of our loue toward him , set light by him , or should finde it cast aside in some corner , would we not much more be grieued at it , and iudge that he set as light by our loue , as he doth by our loue-token . And hath not God then iust cause to take it euill at thy hands , when he shall see his gift abused , euill entertained , and worse vsed ; when he shall see her misused of thee , whom he hath as a speciall fauour bestowed on thee , and hath therefore giuen thee i a speciall charge well and kindly to vse ? How are we wont to be grieued , when we see matters fall our amisse , where we haue bin meanes to make the match ? If the wife be misused , that we haue holpen one to , we are wont to count it a wrong to our selues . And no maruaile then , if God himselfe take to heart the wrongs done by vs , to those that he hath joyned to vs , if k he haue a quarrell against him that shall transgresse against her , whom he hath inseparably joyned to him , to be his Companion and his wife by l a Couenant of Salt. Lastly , if a good Wife be such a speciall gift of God , then a good Husband is no lesse . For the Husband is as needfull for the Wife , as the Wife is for the Husband . m Thy desire , saith God , shall be vnto him . And if the Husband then be so to esteem of his Wife , and to be thankfull to God for her ; then is the Wife no lesse to esteeme so of her Husband , and to be thankfull likewise to God for him . In a word , let both man and wife so esteeme either of other , as joyned by Gods counsell , as giuen by Gods hand ; and so receiue either other as from God , be thankfull either for other vnto God , seek the good either of other in God ; and then will God vndoubtedly with his blessing , accompanie his gift , to his owne glory , and their mutuall good . FINIS . A MARIAGE FEAST . A SERMON ON THE FORMER PART OF THE SECOND CHAPTER OF THE EVANGELIST IOHN ; By that learned and judicious Divine Mr WILLIAM BRADSHAW sometime Fellow of SIDNEY COLLEDGE in CAMBRIDGE . LONDON , Printed by EDWARD GRIFFIN for FVLKE CLIFTON . 1620. TO THE WORSHIPFVLL AND RELIGIOVS , Mr GEORGE WILMER Esquire , and Mrs MARGERET WILMER his Wife , increase of spirituall grace , and mutuall comfort in CHRIST IESVS . WORSHIPFVLL AND beloued in Christ ; At the solemne knitting of you togither , was this Sermon preached by that worthy Seruant of God , and our common frend , now with God , then first ( as I haue heard him say ) performing that office that then he did . Which of late lighting vpon , among other his loose papers , I thought it would not be amisse rather to send it abroad , then to suffer it ( as it might soone perhaps otherwise ) to miscary and so perish ▪ The piety and pithines of the discourse it selfe seemed to require no lesse of me : that which any indicious & religious , I assure my self , will with me easily acknowledge . The rarity likewise of the subiect the rather encited me thereunto . He treadeth a tracke not so vsually beaten . Of Mariage Sermons , that entreat of Mariage duties , there are extant not a few . Such as handle the religious managing of Mariage Feasts , I suppose not many ; I remember not to haue seene any . It is that , that this holy Man of God doth here principally insist vpon : and it is a point very necessarie , and of no small vse . For to let passe that grosse abuse , too too frequent among the prophaner sort , that esteeme such meetings neuer well seasoned , or aright celebrated , vnlesse filthy discourse and a obscene songs be as common as any ordinarie seruice ; as if they were not dealing with a sacred ordinance of God , but were about the sacrilegious rites of some impure Idoll ; and so , like the idolatrous Iewes , that turned b Bethel into c Beth-aven , making a Brothel-house of a Bride-house : As also to passe by the brutish and swinish disposition of those that thinke there is no true welcome , nor good fellowship , as they tearme it , vnlesse there be deepe carousing and drinking of healths to Bride and Bridegroome , and euery idle fellowes Mistris , till the whole companies wits be so d drownd in drinke , that not religion onely , but * reason it selfe is vtterly exiled , and the meeting may well seeme to be rather a drunken match then a Mariage Feast . To let passe , I say , the palpable loosenes and lewdnes of such : euen the best at such meetings are too prone by ouer-sight , and forgetfulnes of their dutie to ouer-shoot themselues , and to exceed that Christian decorum that in such solemnities ought to be obserued . It was not without cause that e Iob was so iealous of his Children , what time they held their mutuall meetings of somewhat the like nature . f Youth , and g wine , and mirth , and other delights , are pleasing and enticing obiects , and h cary the wisest oft vnawares further then Religion well warranteth . i Which yet is not spoken simply to condemne such solemnities : ( It was wisely and wittily said of the Heathen Man , that k Amans life without festiuities , 〈◊〉 like along and wearisome w●● without Innes : ) but to shew what neede there is o● direction and admonition for Christian cariage in that kinde . l Lycurgus did not well nor wisely , when he cut downe all the vines in his countrey , because the wine that came of them was too much abused by many . Neither ought Mariage Feasts to be vtterly abandoned , nor Musicke , or other honest mirth be exiled and banished from them , because too many ordinarily exceed in the one , and not a few wretchedly abuse the other . Yea , if mirth and festiuitie be euer seasonable , it is at such times : m Christ himselfe and the Spirit of God yeeld and approue it . Onely Christian n Sobriety ought then to be both our o Feast-Master , and our Mirth-Master , our Lord of Rule , not of Misrule , to moderate both our diet and our mirth at such meetings . And the rather should Sobriety and Modestie be at such times obserued , not onely in regard of p the holinesse and honourablenes of that blessed Ordinance of God that then we deale with , that we may q not pollute that , that God hath purified , nor dishonor that , that he hath honoured ; but for that also we are then laying as it were the first foundation of a new Familie : and r the building proueth commonly as the foundation is well or euill laid . s It is euill building on a quagmire ; and laying a foundation in wet weather . A sober and a modest entrance giueth good hope of the like progresse ; as t the contrary is a foule presage of euill after-demeanure . This how to preuent is breifely , but effectually here shewed . That which I haue therefore thought fit to present You rather with , then any other of the Authors frends ; that vnder your names that might come abroad to the vse of others , that was principally at the first intended for your good ; and partly also thereby to renew with you the remembrance of him , by whose holy hand you were publikely at first ioyned togither . Which coniunction God in mercy of his good pleasure long continue , and so blesse and sanctifie vnto you , that you may haue mutuall comfort either in other by sincere holinesse here , and eternall coniunction either with other in perfect happinesse els-where . Yours in Christ , Thomas Gataker . A MARIAGE FEAST . IOH. 2. 1 — 12. 1. And the third day there was a Mariage in Cana of Galile ; and the Mother of Iesus was there . 2. And both Iesus was called and his Disciples to the Mariage . 3. And when they wanted Wine , the Mother of Iesus said vnto him ; They haue no Wine . 4. Iesus said vnto her ; Woman , what haue I to doe with thee ? mine houre is not yet come . 5. His Mother said vnto the Seruants ; whatsoeuer he saith vnto you , do it . 6. Now there were set there six water-pots of stone , after the Iewish manner of Purification , conteyning two or three firkins a-peece . 7 Iesus said vnto them ; Fill the water-pots with water . And they filled them vp to the brim . 8 And he said vnto them ; Draw out now and beare vnto the Gouernor of the Feast . And they bare it . 9 When the Ruler of the Feast had tasted the Water that was made Wine , not knowing whence it was , ( but the seruants that drew the water knew ) the Gouernor of the Feast called the Bridgrome , 10. And said vnto him ; Euery man at the beginning setteth forth good wine ; and when men haue well drunke , then that that is worse : but thou hast kept the good wine till now . 11. This beginning of Miracles did Iesus in Cana of Galile ; and manifested forth his glory : and his Disciples beleeued in him . I Cannot handle euery thing in this Storie , which shall offer it selfe : But must only insist vpon those parts therof , that may most directly concerne this present solemnitie . The maine scope & drift of this whole Narration seems to be this . To shew , what an honourable estimation and account our blessed Sauiour Iesus Christ , doth make of the holy and honorable estate of Mariage , notwithstanding that himselfe was borne of a Virgin , and did himselfe in his owne person liue and die a Virgin. This honourable estimation of his , is manifested , In his gracing and countenancing , the solemnization of this speciall Mariage , mentioned in this Storie . Our Sauiour graceth and countenanceth it two manner of wayes . 1. By his presence and companie at the Feast . 2. By working a miracle at it , and that the first miracle that euer he wrought . Of both these in order ; omitting to speake any thing , of the matters that passe betweene Christ and his Mother , betweene Christs Mother and the Wayters , betweene Christ and the Wayters , and betweene the Gouernor of the Feast and the Bridegroome . Because the Doctrine flowing from these particulars , is not so pertinent to this present Occasion . But before that we descend into particulars , let vs first in the generall obserue from the maine scope and drift of this Storie , this instruction . That the more that Sathan and his accursed Imps , shall labour to disgrace and discountenance any sacred Ordinance of God ; the more will God grace and honour the same . The truth of this appeares in no one thing more , then in this matter of Mariage . It is wonderfull to consider , how the Diuell hath euer laboured to disgrace and put it out of countenance : How he hath made the day of ones Mariage , as ignominious and reprochfull , as if it were the day of ones publique penance or execution ; what laughing and scoffing , what flearing , jering , and nodding the head is there , not onely of such as are yet single , but of those that are themselues maried persons ; not only of profane swaggerers , and those of the damned crue ( as they are called ) but of those ( many times ) that haue the reputation of Ciuill honest men , yea of Professors of Religion . In so much , as if those that are to be knit togither in this sacred bond , were to measure their estate by the mindes , words , and ordinarie behauiours of the Spectators , yea many times of those , who seeme to honor the Solemnitie with their presence and attendance : It were better for them to stand as long in a white sheet , or to be carted thorow the streets , then to present themselues into the Congregation to knit this holy and inviolable knot . For in that case lightly you should haue none but vnhappy boyes , and such persons as are naught themselues , to make signes of disgrace ; good mindes vse to pitie them that are so publikely ( though deseruedly ) disgraced . But here , for the most part , all , good and bad , old and young , set themselues , though not with their hands , yet with their hearts , countenances , and words , to cast durt and puddle water in the faces of those that are to enter into this Calling , as if they were to enter into a Calling most sinfull , and shamefull , and most odious and vile both in the eyes of God and man. This is indeed a hellish and damnable iniquitie ; but behold yet a greater iniquitie then this : Sathan hath so wouen his owne impuritie , with the pure Ordinance of God , that a Mariage , is accounted no Mariage , if it be not solemnized with beastly and profane Songs , Sonnets , Ijggs , indited by some hellish Spirit , and chaunted by those , that are the publique incendiaries of all filthy lusts ; and these are ordinarily made in the scorne and derision of this Holy Estate , to delight and solace the Guests withall . But indeed they tend to no other end , but to despite and disgrace this worthy Ordinance of God , and to make it seeme in the eyes of men , nothing else but a matter of obscenenesse and filthinesse . So that if God himselfe had not had a speciall care , to vphold , to grace and countenance this Estate , by how much more Sathan laboureth to make it odious and vile , all the world long before this , had bin a very Stewes and Brothel-house . See then , the care that God hath to honour this ancient Ordinance of his ; how ( notwithstanding that Sathan hath euer done his vttermost to disgrace it , and make it vile ) God subjecteth the whole world vnto it , not fooles onely , but wise , not poore , but the richest , not profane persons onely , but the holiest and the religiousest that euer were , not base persons , but Kings and Emperors : So that not onely all sorts and degrees of men , but in a manner euery man and woman in the world , he bringeth vnder this yoke ; so that the whole world ( to account of ) is as it were , but a maried person : And this is so much the more to be wondred at , that the Diuell can make that so shamefull , which is so common . It is not so in sinnes , nor it would not be so in this , if it were not a speciall diuine Ordinance . This should incourage vs , with all alacritie and confident Spirits , to submit our selues to any of Gods Ordinances , and with so much the greater courage and heart , by how much the more contemptible , & despised , they shall appeare to be amongst men . For the more that men do despite Gods Ordinances , the more will God honour the same , and those that with honest hearts shall vndergo the same . You may see Gen. 2. that the very first worke that God did , after the very first creation of man and woman , was his marying of man to woman : and you see here , that one of the first Wonders that Christ wrought was in honour of a Mariage . We come now to the first point , wherein Christ graceth and honoureth Mariage , and that is , by vouchsafing his presence at the solemnization of it , or at the Mariage Feast . Wherein these two points are to be considered in order . 1. The inviting of Christ vnto the Mariage . 2. His comming vnto it , being invited . From the first point let vs learne these Instructions in order . That the Mariage Feasts , and Solemnities of Christians , ought so to be ordered , that nothing ought to be done or committed therein , that may not beseeme the presence of our Sauiour Christ. Of this iudgement and affection were these Parties , that at this time invited our Sauiour Christ , else they would neuer haue invited him . For far be it that we should thinke , ( yea the Storie shewes the contrary ) that these Persons called Christ to this Feast , to vex and greiue his Soule , with scurrile and ribald merriments , and with wanton and vnchast sports & delights ; or that for reuerence of Christs presence , they excluded and laid aside any lawfull delights fitting such an Exercise ; and therefore , though there was a solemne Feast at this Mariage , and though out of question the day was spent in delights and pleasures , ( as is most meete for such matters ) yet they were such delights and pleasures , as they durst call our Sauiour Christ vnto , yea and make him a partaker of . Fie therefore and a shame of such mirth as doth not beseeme the presence of Christ , of such words , as beseeme not his eares , of such actions and exercises as beseeme not his holy eyes ; such mirth and pastime is not befitting any Solemnitie , much lesse so honorable a Solemnitie , as Mariage is or ought to be , which is a sacred knot , whereby two persons are inviolably knit togither by the hand of God. As therefore this day , many of you are called to feast and rejoyce with these Parties , that are to be vnited in a faithfull bond : So I beseech you , as you will answer it before the Lord , and looke for a blessing vpon these Parties , in loue of whom you are assembled , that you would looke to your mirth , and see whether it be such , as in your Consciences you are perswaded , that Christ Iesus himselfe , if he were present , would not be offended , but well pleased with it . Consider whether thy mirth and laughter be such , as Christ Iesus would be delighted therein with thee : For Christ our head , mourneth with those that mourne in him , and rejoceth with those that rejoyce in him : Otherwise assure thy selfe , that that pleasure of thine , with which Christ Iesus is displeased , shall be turned into paine ; that that ioy of thine , wherein Christ doth not ioy with thee , shall be turned into sorrow ; that laughter of thine , that is offensiue to him , shall be turned into teares . There cannot be a greater wrong offred ▪ to a man , then for any to make themselues merry with that , which shal greiue and vex him : How much more is it an hainous wrong vnto God , when men shall be assembled to solace & delight themselues in those things , which doe anger and displease him . Especially at such a time , when he should be moued to bestow a blessing vpon the Parties married ; and then , when we begg all joy and comfort for them at the hand of God. Verily , the monstrous profane abuses that ordinarily vse to be vpon such Occasions , are no doubt the speciall causes , of so many curses , that the Lord layeth vpon many that enter into this honourable state , when the same shall in such vile manner be profaned and abused by them . Secondly , the example of these virtuous persons that were maried in Cana , and of them that made this Feast , is to be imitated of all true Christians , that haue giuen their names to Iesus Christ : they must call Christ Iesus to their Wedding , they must invite him to their Mariage Feast . And great reason it is , that among others , nay aboue all other Guests , Christ Iesus should be one . For 1. If you that are to be maried be Christians , Christ Iesus is the greatest frend that you haue in the whole world , in heauen , or in earth : And nature and custome hath taught men this , to call their cheifest and best frends to their Weddings . So that inviting others and passing by him , it shewes that they make higher account of others then of him , and that ( at the least ) he is none of their dearest frends . And they are deadly enemies to Christ that take not him to be their dearest frend . 2. As Christ is the dearest frend to euery true Christian , so is he the neerest neighbour : Thou needs not send far for him , he is deere alwayes , and at hand to those that call vpon him : And it is the vse euer to invite our neerest neighbours , if they be our frends . Now the Diuell is his Inmate , who hath not Christ for his neerest neighbour . 3. There is none hath more interest in the Bride and Bridegroome , then Christ Iesus . He first gaue them both to their Parents ; He hath kept and preserued them to this estate ; He it is that hath giuen them their health , wealth , strength , beauty , & whatsoeuer is worthy or louely in them : He could take it away at his pleasure againe ; yea he could in a moment take the Bride from the Bride-Grome , and on a sudden , and in the twinckling of an eye , turne all this preparation of joy into heauinesse and greife . 4. All Christians , are the Sonnes and Daughters of God , and they are married in the house of God : Their Parents vpon earth are but Gods deputies . What a shame were it then to exclude Christ Iesus , and not to invite him ? 5. He sends all those things , wherewith thou solemnizest thy feast : they are all his presents . And wilt thou faile to invite him , that sendeth prouisions in so franckly and liberally to thee ? 6. Who is it but Christ Iesus , that can blesse any Mariage , and make it comfortable and joyfull to the Parties ? Who but he can curse it , and make it an yron yoke to both the parties ? Therefore great cause there is to invite him aboue all other . But alas ( it will be said ) Christ is now in heauen , and will not come , though he should be invited ; That for our parts wee would count our selues happy , if he would vouchsafe to come to vs. I answer , that though Christ Iesus be locally absent in regard of his bodie , yet in regard of his Spirit he is present : and if mens hearts were set vpon him , as they ought to be ; if they did but desire his presence , they should finde his presence , euen in as comfortable a manner , as if he should descend from the Right Hand of his Father , and in his bodie , goe with the Bridegrome and Bride to Church , and sit downe at the table with them . You therefore that are interessed in this present Action , where so many Guests are invited , examine your owne Soules and Consciences , whether you haue not forgotten the principall Guest : It were better that the day of thy Mariage had bin the day of thy Buriall , then that it should be said , Thou wast married , and Christ Iesus not remembred : And therefore if your Consciences smite you in this , see that before you goe out of this place you invite him : It is not too late ; thou art now in his presence , lift vp thy heart and minde , and desire him , that he would be present , and that thou maist haue his blessed companie ; and then you shall be sure of a blessed and joyfull issue . Thirdly , Christians that would haue Christ Iesus present , at their Feasts and Mariage-Solemnities , may learne hence , what persons they are to invite to keep Christ company . For in the Text it is specified of this Wedding , that the Mother of Christ was there , and the Disciples of Christ ; all godly persons , all speciall frends vnto Christ. We say in the Prouerbe , It s merry when frends meet ; And we know by experience , that if men invite their speciall frend , they will haue a care what company they entertaine him withall . If it may be , they will take order that some that they know he loueth shall be invited to keepe him company , at least such as they thinke he doth not hate . Neither can a man doe his frend a greater wrong , then to invite him to feasting and merriment , when togither with him , he inviteth such as will by all possible meanes disgrace & despite him . Beloued , Christ Iesus is the dearest frend thou hast in the world , what interest he hath to be a bidden Guest , to all Christian Mariages , I haue shewed before . There 's none but will say , they haue called Christ Iesus to their Mariage , and do desire aboue all things , that he would bestow a blessing vpon them ; you come to the Church in this solemne manner , to that very end and purpose to call him : But how doe Christians vse Christ Iesus at such times ? Certainly men vsually prouide Christ such companions , as if they should rake hell for them . Such as set themselues , by blasphemie , ribaldrie , and all kinde of profanesse , to despite Christ Iesus , and to offer all indignities possible to Him and his Religion . Is it therefore any wonder , that Christ his own ordinance to some should proue a curse ; when he himself , in the solemnization thereof , shall be in such a manner cursed and blasphemed , and when men at such times in steed of inviting the Mother of Christ and his Disciples , to keepe Christ companie , shall bid Annas , and Caiphas , and Malchus , and other such like mates , whom they know will set themselues to disgrace and scorne Iesus by all possible meanes . In the second place it is to bee considered , that Christ commeth to the Mariage Feast being called . Whence in order , let vs obserue these Instructions . First , the wonderfull meeknesse and lowlinesse of Iesus Christ ; that being called , would vouchsafe his presence , to countenance and grace the mariage of these two Persons , who as it seemes were but some poore couple , else they would in all likelyhood haue forecast to haue had wine enough . It would be thought a folly worthy to be chronicled , if a Swineheard or a Shepheard , should presume to invite the King , and his Councell , to his wedding . All the Kingdome would be in a wonderment , if being so invited , they should come and grace his Mariage with their Presence and with Gifts . Is it not much more to be wondred at , that the King of Glory , the Eternall Sonne of God should descend so low , to grace with his high and holy presence , so base and lowly a Couple . As Christ was , so ought much more all his Ministers to be : Kings and Princes may and ought in such Cases to keep State ; but it must not be so with the Ministers of Christ ; They must be as Christ and his Apostles were , All vnto all , that they may gaine some . Though they ought to rebuke Kings and Emperors when they are called vnto it , yet they ought also to subiect themselues to the meanest and lowest of Gods people , and should not thinke much to goe to the meetings of the meanest , if a Christian Soule should desire it . Obserue secondly , what a wonderfull grace and countenance herein Christ sheweth to this Ordinance . Verily , if he had done no more , but this , to sit downe at the Table with them , to eat of their meats , and to drinke of their cups , it had bin a far greater honour , then if he had sent a Companie of Angels from heauen visibly to haue waited vpon and serued the Bridegroome and Bride , that same day . If the Antichristian Papist had but such a president , to grace their impure Votaries , their Monks , and their Nunns ▪ if Christ had but gone in that manner , being invited , to a Monasterie , a Priorie , a Nunnery , or a Hermitage , it had bin enough to haue cried downe Mariage for euer , and to haue aduanced their loose single life infinitely aboue it . This should teach vs to make the same vse of it for the magnifying of Mariage , which they would haue made of it , if they had it for their counterfeit Virginitie ; though its most probable , that the Papists would not haue shewed themselues so forward for it , if they should haue perceiued that Christ had bin such a frend vnto it . Note thirdly from hence , that Christ Iesus is no enemie to honest mirth & delight , at such meetings and solemnities as this , but hath by his owne presence and precedent approued it . Though we doe not read in the Scripture , that Christ euer laughed , yet we neede not thinke that he was so rigide and austere , that he could indure no mirth and delight ; As though men in his Presence were in their silent dumps , and made dumbe shewes onely one to another . Surely then would not Christ haue bin so often invited to Feasts as he was ; or if he had , he would not haue frequented them so often : For the speciall vse of Feasts are for frends to rejoyce and make merry togither in ; and therefore in the Holy Tongue haue their * name , from leaping and rejoycing . So that we see hence , That there is a season and a time when Christians may rejoyce togither , yea and that in the presence and before the face of Christ Iesus himselfe ; he sitting by , and looking on . Seruants vse to be most merry amongst themselues , and the presence of Master and Mistris damps their mirth . But the Seruants of Christ may be as merry in his presence as behinde his backe . Yea they are more merry when he sits at table with them , then when he is absent . I obserue this the rather , to crosse an illusion of Sathan , whereby he vsually perswades the merry Greekes of the world ; That if they should once devote themselues to the Seruice of Iesus Christ , that then they must bid an euerlasting farewell to all mirth and delight ; that then all their merry dayes are gone ; that in the kingdome of Christ , there is nothing , but sighing and groning , and fasting and prayer . But see here the contrary : euen in the kingdome of Christ , and in his House , there is marrying and giuing in mariage , drinking of wine , feasting , and rejoycing euen in the very face of Christ. Nay it s not possible , that any person vpon earth , should joy as the seruants of Christ doe . Doe but consider the joy of a condemned person , when at the place of Execution he hath receiued a pardon : Such is the joy of Christs seruants , especially then , when Christ comes vnto them . For before he vses to come , he suffers men to be as persons at the point of Execution , he brings them euen to the pit of Hell , to Hell mouth , and then when he comes to them , he brings a Pardon with him . Christs seruants indeed haue many greifes , and qualmes come ouer their heart ; but it is then with them , as with women neere their time of bringing forth ; they are in trauaile with some joy . Cleane contrary it is with wicked ones ; who haue oft-times many flashings of joy : but when they are in the height of it , they are then big-bellied , and ready to trauell of some sorrow : and their owne wofull experience makes them expect it . For it s very vsuall with them in the extremitie of their mirth to say , I pray God I heare of no sorrow , I haue bin this day so merry . And good cause they haue so to feare , that cannot be merry , except the Diuell play the Musitian ; that cannot sing , except the dittie be made in Hell. Let all our jolly Gallants and merry Companions therefore know , That the Children of God can be merry and pleasant , though they cannot cog , lie , sweare , swagger , talke lasciuiously , and filthily , &c. And they shall then be euerlastingly merry , when the wicked that now seeme to be made of nothing else but mirth and pleasure , shall gnash their teeth and howle in Hell for euer and euer . 4ly . Sith Christ is ready to come to our Mariages and Weddings ; This should teach vs , to prouide for him , those dishes , that himselfe best loues , and that he vseth most to feed vpon . In which prouision , thou needst not to put euer the more in the Pot for him , or vpon the Spit , or in the Ouen . But the Table that thou art to spread to Christ must be in thy heart ; see that thy heart stand syncerely affected vnto him ; yea thou must dresse and prepare thy Soule for him . For as the speciall meat that he prepared for himselfe to feed vpon , was , his doing of his Fathers will ; so the best dish that thou canst prepare for him , is , Thy obedience to his will. Those therefore that call Christ to their lewdnes , ribaldrie , blasphemie , &c. they call him to a banket of Carrian , or a worse matter then that ; and offer him a bowle of vineger and gall to drinke . The second meanes , by which Christ dignifieth Mariage , is , by working a Miracle , yea the first Miracle that euer he wrought , a Miracle whereby he turnes water into wine , yea into most excellent wine . I must in regard of Time , handle all these points togither confusedly . 1. Hence obserue that Christ being called to the Mariage , cometh thither God as well as man ; yea and graceth the Mariage with the manifestation of his Deity ; so that those that haue this grace to call Christ Iesus to their Mariage , ( and all such call him , as heartily call vpon him , ) they shall feele his presence , yea and his diuine power in his presence ; for Christ neuer comes being called , but he leaues behinde him some prints of his Godhead & divine power . And this may be a signe vnto thee ; That thou neuer didst heartily call Christ Iesus , vnto thy house , and vnto thy table , if thou hast had no sense and feeling of his diuine power , doing a greater worke and more powerfull within thy selfe , then is the turning of water into wine . Secondly , Obserue how Christ recompenceth those that are kind vnto him , how in their necessitie he worketh a Miracle to supply their want . So that they , that haue this grace , to invite Christ Iesus , and to call him to their Feasts , rather then they shall want any thing needfull for them , he will worke Miracles . What greater incouragement can men haue then this , to make Christ Iesus alwayes their cheefest Guest ? For then , rather then they shall die for hunger or thirst , he will raine milke , and honie , and Quailes from Heauen , to feede and nourish them . Thirdly , In that Christ vpon present necessitie turnes Water into Wine , the present Feast requiring it ; It teacheth vs , That Christs extraordinarie works are not for gazing and wonderment , but for speciall vse , according to the seuerall necessities of his Seruants . They wanted wine , the soule and life of a Feast ; and Christ by Miracle makes wine . And first this againe , should be a wonderfull incouragement , especially to persons entring into the state of Matrimonie , which seemeth to bring many necessities with it , to make speciall account of such a Guest , who will not onely supply their wants in generall , but their speciall wants , belonging to their speciall places . He that but in a matter of ceremonie and complement , turned water into wine , that there might be no dishonor to that Feast , where he was a Guest : Will he see any needfull thing wanting to them that marry in his feare ? Secondly , this should comfort men against the ouer-much cares of this world , for Wife , and Children . He that now turned water into wine , can turne stones into bread ▪ lead into siluer , brasse into gold , & will do it rather then thou shouldest want , and if in his wisedome he did see it good for these he can also as , easily turne a bad Husband into a good , and a bad Wife into a good , a Poore man into a Rich , a Base man into a Noble , a Cottage into a Pallace &c. Make much therefore of Christ. For on the contrary side , exclude Christ out of your Feasts , and he will turne thy wine into water , if not in the glasse , or in thy mouth , yet in thy stomack ; so that it shall do thy Spirits no more good , then if thou hadst drunke a cup of cold water . Thirdly , this should teach vs to imitate Christ. Doth he in this manner honour Mariage by a Miracle ? Surely , those persons that are maried , should honour him with the like-Miracle . They should endeuour also to turne water into wine . But how ? Surely , whereas their former lives and conversations haue bin vnto Christ but ( as it were ) a cup of heartlesse water ; they should be vnto him by their amendment , as a cup of wine to cheere vp his heart . FINIS . Notes, typically marginal, from the original text Notes for div A01553-e220 Mr. W. Br. a Rom. 9. 8. b Eorum filij dicimur , quorum actus imitamur . Origen . in Ezech. hom . 4. & Greg. Rom. mor. lib. 20. cap. 17. c Ioh. 8. 39. Etiam virtus fecit mihi fratrem Iesum , patrem Abraham . Origen . in Ezech. hō . 8. & in Rom. c. 4. d Rom. 4. 12 , 23. Israel spiritalis à carnali , non nobilitate patriae , sed nouitate gratiae , nec gente , sed mente distinguitur . Aug. doctr . Chr. l. 3. c. 34. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Heracl . Hīc Demosthenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristid . in Cimon . Et inde diverbium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neminem prope magnorum virorum filium optimum reliquisse satis claret Tales plerique habuerunt , vt melius fuerit de rebus humanis sine posteritate discedere . Spartian in Severo . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 12. 39. & 16. 4. Spuria soboles : vt rectè Piscat . g Ezech. 16. 3. non de eorum semine , sed de imitatione generati . Greg. mor. l. 20. c. 11. quibus eos non necessitudo , sed morum similitudo iungebat . Origen . in Rom. 4. h Rom. 6. 6 , 7. Vide Aug. epist. 200. i Ioh. 1. 47. k Galat. 6. 16. Psal. 128. 6. & 125. 5. l Esai . 26. 3 & 57. 19. m Psal. 119. 165. n Ioh. 14. 27. o Pacem omnimodam . Iun. * Esai 48. 22. & 57. 21. p Philip. 4. 7. q Matth. 24. 13. Apoc. 2. 10. r 1. Petr. 1. 9. s Vnum è duobus necesse est , aut proficere , aut prorsus deficere . Bern. in Cant. t 2. Pet. 3. 18. Notes for div A01553-e1100 a Autor opus laudat . -Ovid . de pont . lib. 4. eleg . 9. b Prov. 1. 1. Autor . c 2. Pet. 1. 21. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Tim. 3. 16. e 2. Chron. 1. 12. 1. King. 3. 12. Matter . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & dominari significat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive dignitates , quae vitae Dominae & moderatrices esse debent . Cartwright in Prov. Coherence . g vers . 13. h vers . 14. i vers . 13. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . Dolores eo acerbiores , quo interiores . Aug. in Psal. 45. l Molestissimū malum intestinum & domesticum . Bern. in Cant. serm . 29. m Matth. 10. 36. Mica . 7. 6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . oper . Hinc Themistocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. 〈◊〉 . Et v●tus verbum , Aliquid mali esse propter vici●um malum . Plaut . Merc act 4. sc. 4. n Quot serui , tot hostes . Sen. epist. 47. Macrob. Sat. lib. 1. c. 10. & Fest. lit . Q. Quot . serui , tot fures . Serv. ad Virg. eclog. 3. o Psal. 41. 9. Ioh. 13. 18. p Mica . 7. 5. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aesopꝰ apud Gabriam . Coluber in sinis . r Qui ignotos laedit , latro appellatur ; qui amicos , paulò minus quàm pari●ida . Petron. satyr . s Psal. 55. 12 , 13 , 20. t Prov. 18. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrysost. orat . 3. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( Psal. 133. 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Vide Hieroclē de amore fratern . & Muson . de lib. to l●end . apud . Stob. tom . 2. cap. 82 Hirc vetus verbum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato polit . 2. x Prov. 18. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. polit . l. 7. c. 7. y Vectes arcis : qui ferrei aut anei esse solent . Psal. 107. 16. Esai . 45. 2. z Contiguum ibi , istic continuum soluitur . a Parsque tui latitat corpore clausa meo . Ovid. epist. 2. b Pignora nostra , Viscera nostra ; potius quàm opes , v●i Ovid. ep . 1. 2. Sā . 16. 11. Philem. 12 , 20. c Prov 10. 1. d Prov. 17. 21. e Nemo quisquam ferè vnquam sic dolet , vt non idē aliquando gaudeat . Sedenim qui omni momento dolet , is verè dicitur non gaudere . Drus. observ . l. 1. c. 22. Vise & Agell . nect . Attic. l. 2. c. 6. f Prov. 5. 16 , 17. * Prout Alpheum Arethuse aiunt commisceri . g Genes . 49 22. Psal. 128. 3. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom 11. 24. i Ezech. 37. 17 Vno Vt siquis geminos cōducat cor●●ce ramos , Crescendo iungi , pari●erque adoles●ere cernit . Ovid. metam . l. 4. k Genes . 2. 24. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christꝰ Mat. 19. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Moses . o Ita Mosen supplet Christus : quomodo & Math. 4. 10. ex Deut. 6. 13. & 10. 20. p Prov. 19. 14. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 10. 5. & 17. 2. & 19. 26. & 29. 15. r Prov. 19. 13. s Prov. 27. 15. t August in Psal. 33. & in Psal. 35. & in Psal. 45. & alibi . u Prov. 19. 13. x In cubiculo , in cubili ipso . Aug. in Psal 45. y Quā nec fugere , nec fugare licet . Lips. in politic . Conscientiā enim à Deo ( comitē individ●ā ) accepimus , quae diuelli à nobis non potest . Cic. pro Cluent . 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Penus malorum est omnili mulier mala . z Prov. 21. 9. & 25. 24. 3 Prov. 21. 19. Sirac . 25. 18 , 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Mala mulier quauis fera truculentior . H. Steph. a Matth. 19. 10. Summe . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simonid . apud Clem. Alex. strom . l. 6. Sors potior maliere proba non ●btigit vnquam Vlla viro ; contraque mala nil tetrius vsquā est . Erasm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Salus & exitium mulier est aedibus . H. Steph. c vers . 13. d Psal. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiphanes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . Prima ferè v●ta & cunctis notissima templis , Divitiae vt crescant . - Iuven. sat . 10. Totus populus in alijs discors , in hoc convenit : hoc suspiciunt ; hoc sibi , hoc suis optant . Sen. epist. 115. e Psal. 22. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menād . Meaning . f Prov. 10. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Pyth. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aeschyl Theb. g Psal. 127. 1 , 2. h Deut. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Pyth. 8. i Iudg. 14. 2. k Deut. 7. 3. Point 1. l Prov. 18. 22. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 7. 1. Prov. 22. 1. & Genes . 11. 4. Ellipsi● , qualis est & Esai . 1. 18. & Mal. 1. 14. Vise Camium ibid. n Tanquam vxor mala ne vxor quidem sit . Drus. * Genes . 2. 22. Reason . o Genes . 2. 18. p Genes . 24. 7 , 56. q Matth. 19. 6. r 〈…〉 ●●minem sineh mine , pr●creat hominem ex homine . Aug. de verb. Ap. 11. Ier. 1. 5. s Prov. 18. 22. t Eccles. 7. 26. Point 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menād Haud facile coniugē nanciscier bonam . H. St●ph . Reason . n Ierem. 17. 9. x 1. Cor. 2. 11. Corda humana alienis oculis clausa snut . Greg. Rom. mor. lib. 25. cap. 9. Non est hominis scire quid sit in homine , nisi forte quis ad hoc ipsum fuerit vel sti●itu Dei illuminatus , vel angelica informatus industria . Bern. in Cāt. 65. y Fides suadenda nō imperanda Eern. in Cant. 66. Religionem imperare non possumꝰ : quia nemo cogitur vt credat invitus . Theodori●ꝰ apud Cassiod . var. l. 2. ep . 27. Non est religionis cogere religionē , quae sponte suscipi debet . Tertull . ad Scap. Quis enim imponat mihi necessitatem vel colendi quod nolim , vel quod velim non colendi ? Lactant. institut . l. 5. cap. 13. credendi . Lipsiu● polit . l. 4. c. 4. z Nescit amor quo ( non ) libe● cogi . Tertull de pudic . a Cant. 8. 6 , 7. non extorquebis amari . Claud. Honor . Coss. 4. b Non amote , Sabidi , nec possum dicere quare : Hoc vnū possum dicere , Non amote . Martial . ep . 33. lib. 1. c Exod. 8. 19. d Genes . 24. 50. Vse 1. e Psal. 128. 1 , 2 , 3 , 4. f Rom 11. 16. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●●rocles de nupt . apud Stob. tō . 2. cap. 65. h Psal. 127. 3. i Is enim ex titulo Autor videtur . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Drachmam dare nō est regium . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Talentum petere non est Cynicum . Antigonus Thrasyllo apud Plut. in apophth . Et Sen. d● benef . l. 2. c. 17. m Non quaero quid te accipere deceat , sed quid me dare . Alexand. apud Sē . de benef . lib 2. c. 16. Idem Perillo amico cū ad filias elocandas talēta quīquaginta assignasset , is autem decem suffi●ere affirmasset , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in apophth . n Genes . 1. 31. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Tim. 4. 4. Vse 2. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hebr. 13. 4. q Si Dei beneficia vtentium prauitate perpendimus , nihil non nostro malo accepimus . Nihil invenies tam manifestae vtilitatis , quod non in contrarium transferat culpa . Sen. quaest . natur . l. 5. c. 18. r Iam. 1. 17. Si Deus bonus , Diabolus malus , nec à bono quicqnā mali , nec à malo quicquā bon● potest provenire . Aug. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. de sens . c. 4. Cum aqua ipsa nec saporem nec odorem habeat . t Tinguntur , eorumque trahunt similitudinē , in quorum oram subeundo venere . Plin. hist. nat . l. 2. c. 18. u Esai . 58. 5. & 1. 11 , 12 , 14. Secundum libidinem suam celebrando , sua iam , non Dei fece●ant . Tertull. advers . Marc. lib. 2. 3 Improb● nihil prodest ; quia quicquid ad illum pervenit , prauo vsu corrumpitur . Senec. de benef . lib. 5. c 21. Nihil potest ad malos p●rvenire , quod prosit , imò nihil quod non noceat . Ibid. 4 Potestas à Deo , abusus ab homine . Antō . sum . part . 3. tit . 22. c. 2. x Qui non litigat caeleb● est . Hieron . adv . I●vin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Semper habet lites alternaque iurgia lectus , In quo nuptaia●et , minimum dormitur in illo . Iuven. sat . 6. y Non queramur de autore nostri Deo , si beneficia eius corrumpimus , & vt essent contraria , efficimus . Sen. quaest . nat . l. 5. c. 18. z Gen. 3. 12. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Mal●● animu●●mnia in 〈◊〉 verti●● 〈◊〉 quae optimi specie venerant . Sen ▪ epist ▪ 98. c Tit. 1. 15. Vis● Galen . de facult . aliment . lib. 1. Dulcia s●in bilem vertent , stomachoque tumultum Versa ferent . Horat. sat . 2 lib. 2. Quemadm●d●m stomachus morbo vitiatus & colligens bilem , qu●scunque accepit cibos mutat , & ●mne 〈…〉 causam doloris trahit : ita animus ca●us , quicquid illi 〈…〉 suum & perniciam , & occasionem miseriae facit . Sen. de benef . l. 5. c. 12. d Quaecunque illi● contigerunt , in natura●● suam vertunt , & ex se speciosa profuturaque si meliori darentur , illis pestifera sunt . Ibid. e Prov. 19. 3. Vse 3. f Iam. 1. 17. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Tim. 4 4. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marc. regul . spirit . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Vse 4. i 1 Tim. 4. 4. k 1. Cor. 7. 39. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Levit. 18. n Deut. 7. 3 , 4. 1. King. 11. 1 , 2. o Genes . 34. 6 , 11. Virginitas non tota tua est : ex parte parentū est ; Altera pars patri , data pars est altera matri ; Tertia sola tua est ▪ Catull. carm . nupt . Vse 5. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 7. 20. de Mose . divinitus venustus . Beza & Pisc. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat. polit . lib. 3. Gratior est pulchro veniens in corpore virtus . Hinc Aristoteles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idemque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stob. tom . 2. c. 63. r 1. Chron. 29 12 , 14. 2. Chron. 1. 12. s Genes . 6. 3. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nescio quis apud Eustath . u Prov. 11. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Veteres apud Eustath . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Chrys. x Prov. 31. 30. Color terrae bonitatis incertus est autor . Pallad . de re rust . lib. 1. cap. 6. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paeag . l. 3. c. 1. Resest forma fugax : quis sapiens bono Confidat fragili ? Sen. Hippol. Florem decoris singuli carpuntdies . Sen. Octav. Forma bonum fragile est ; quantumque accedit ad annos Fit minor , & spatio carpitur ipsa suo . Ovid. art . l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocr . ad Demon. a Virtus non est haereditaria . Non est res beneficiaria . Sen. epist. 89. b Bona , vnde bonū facias , non vnde bonus fias . Aug. de temp . 238. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themistocl . apud Plut. apophth . Malo virū qui pecunia egeat , quam pecuniā quae viro. Cic. offic . l. 2. d Prov. 12. 4. Sicut in ligno vermis , ita perdit virum suum vxor malefica . Hieron . cont . Iovin . l. 1. Vse 6. e 2. Cor. 12. 12. f 1. Tim. 5 8. g 1. Pet. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clē . Alex. paed . l. 3. c. 1. h Genes . 2. 18. Vse 7. i 1. Tim. 2. 9 , 10. 1. Pet. 3. 4 , 5. Cultus magna cura tibi magna virtutis incuria . Cato Cens. apud Ammiā . hist. l. 16. Cul●us corporum nimius & formae cura prae se ferens animi def●●mitatem . Sen. ben . l. 1. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Crates . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lysander apud Plut. in praecept nupt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paed . l. 2. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. l. 3. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. lib 2. cap. 9. k Prov. 14. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . l Prov. 12. 4. Dignae suo co●iux fida corona viro. m Prov. 31 2● . n Pro. 31. 28. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. p Gen. 2. 18. Vse 8. q Habba . 1. 16. r Gen. 2. 22. & 1. 27. s Gen. 2. 22. Vse 9. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To●us vtvi atque foeminae fatalis est . Aes●hyl . Eumen. Hae● scilicet res vna , si v●a , fato gub●rnatur . Dunaeus ad Lys. t Prov. 17. 2. & 14. 35 Luk. 12. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Mel●agr . De beneficijs ac fide servorū in Domin●s , consule sis Senec. de benef . l. 3. c. 18. 27. Et Valer. Max. l 6. c. 8. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . Hinc de vicinis prospici Cato praecepit , apud Plin. hist. nat . l. 18. c. 6. x Prov. 17. 17. & 18. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amicus alter ipse . Zeno apud Laert l 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anima vna corporum duorum incola . Aristo● ibid l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pi●d . Nem. 8. y Prov. 10. 1. & v. 20. & 17 6. & 23. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . a Psal. 127. 3. Genes 33 5. b Ephes. 6. 4. c Ephes. 5. 25 , 28 , 29 , 33. Coloss. 3. 19. Vse 10. d Matth 19. 5 , 6. e Prov. 2. 17. f Ephes. 5. 22. 1. Pet. 3. 1. g Coloss. 3. 18. Vse 11. h 1. Pet. 3. 7. i Ephes. 5. 33. Coloss. 3. 19. k Malach. 2. 13 , 14 , 15. l Pactum salu , pro inviolabili . Num. 18. 19. Vse 12. m Gen. 3. 16. Notes for div A01553-e6440 a Qualia fuerunt veterum quorundā Epithalamia : & Iescenini versus de quibus Festus & Seruius ad Aen. l. 7. non , vt illi , ab opido Campano ; nec à fascino , credo , depellendo sic dicti ; sed à fascino , quod obscoenitatis notio●em habeat apud Horat. epod . 8. & Varro orig . lib. 6. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synes . de insom . Mergit mentē extrema potatio . Sen. ep . 12. Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Pythagoras ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysippus ; Ebrietatē insaniam voluntariam Augustinus ad sacr . virg . & Basilius Ebriū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quod de Ira. nescio quis apud Plut. e Iob 1. 5. f Eccles. 11. 7 , 10. g Prov. 23. 31 , 32 h Hinc Prouerbiū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vinolentia clavum non habet . Eustath . Odyss . l. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Insanire facit sapientes copia vini . Sthenelus apud Athen. dipnos. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clom . Alex. paedag lib. 2. cap. 1. L●gatur Plut. sympos . lib. 7. cap. 5 , 7 , 8. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demoerit . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de aud . poet . m Math. 9. 15. & 22 ▪ 1 , 2. Genes . 29. 22. Ier. 7. 34. & 16. 9. & 25. 10 & 33. 11. Legatur Plutarch . sympos . l. 4. c ▪ 3. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hi●rax de Iustitia apud Stob ▪ cap 5. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . loan . 2. 8 , 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. sympos . l. 1. c. 4. qui tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pronunciat . Arbiter bibendi Horat. ●arm . 1. 3. In convivijs potandi ( malè , putandi ) Modiperat●res magistri . No●nius ex Varrone rerum human . lib. 20. p Heb. 13. 4. q Act. 10. 15. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Herc. fur . s In solido extruendum . Vitruv. architect . lib. 1. cap. 5. & lib. 3. cap. 3. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hinc Diogenes stolido & amenti adolescentulo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ebrius pater te genuit . Plut. de liber . educ . Notes for div A01553-e7070 Scope . The generall Doctrine . The Vse . Invitation . The 1. Doctr. in speciall . The Vse . The 2. Doctr. in speciall . 1. Reason . 2. Reason . 3. Reason . 4. Reason . 5. Reason . 6. Reason . The Vse . Doctr. 3. Vse . Christs presence . 1. Doctr. Vse . 1 Cor. 9. 22. 2. Doctr. Vse . 3. Doctr. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaggim . Vse . Esai . 65. 13 , 14 , 18 , 19. 4. Doctr. Ioh. 4. 32 , 34. Vse . Miracle . 1. Doctr. Vse . Doctr. 2. Doctr. 3. Vse 1. Vse 2. Vse 3. 
A56379	----	An exposition of the powring out of the fourth vial mentioned in the sixteenth of the Revelation by Master Robert Parker ; wherein he differs from M. Brightman, and other Protestant divines, which hold that these judgements are to be poured out upon the Church of Rome, and that party, but he conceives they have reference unto these times, and are to be poured out upon some Protestant princes and churches. Parker, Robert, 1564-1614. This text is an enriched version of the TCP digital transcription A56379 of text R15816 in the English Short Title Catalog (Wing P450). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 22 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56379 Wing P450 ESTC R15816 12280031 ocm 12280031 58666 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56379) Transcribed from: (Early English Books Online ; image set 58666) Images scanned from microfilm: (Early English books, 1641-1700 ; 191:4) An exposition of the powring out of the fourth vial mentioned in the sixteenth of the Revelation by Master Robert Parker ; wherein he differs from M. Brightman, and other Protestant divines, which hold that these judgements are to be poured out upon the Church of Rome, and that party, but he conceives they have reference unto these times, and are to be poured out upon some Protestant princes and churches. Parker, Robert, 1564-1614. Gataker, Thomas, 1574-1654. 15 p. Printed for Thomas Pierrepont ..., London : 1650. Edited by T. Gataker. Reproduction of original in Thomason Collection, British Library. eng Brightman, Thomas, 1562-1607 -- Theology. Bible. -- N.T. -- Revelation XVI -- Criticism, interpretation, etc. A56379 R15816 (Wing P450). civilwar no An exposition of the powring out of the fourth vial: mentioned in the sixteenth of the Revelation. By Master Robert Parker. Wherein he diffe Parker, Robert 1650 3827 3 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2005-10 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 John Latta Sampled and proofread 2006-03 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion AN EXPOSITION OF THE POWRING Out of the Fourth VIAL : MENTIONED In the Sixteenth of the Revelation . By Master ROBERT PARKER . Wherein he differs from M. Brightman , and other Protestant Divines , which hold , That these Judgements are to be poured out upon the Church of Rome , and that Party . But he conceives they have Reference unto these Times , and are to be poured out upon some Protestant Princes and Churches . LONDON , Printed for Thomas Pierrepont at the Sun in St. Pauls Church-yard . 1650. To the Reader . MAster Parker the Author of this discourse is well known by his other works published , wherein though he shew himself an adversary to Ceremonies and Popery , yet he concurreth not with Mr. Brightman and others , in exposition of this Vial ; who affirm , that all the Vials shall fall onely , or most upon the Papists : but his conjecture , is that the fourth Vial shal fal upon some Protestant Prince or state , who enjoyed the benefit of the Gospel , but did not obey it ; perhaps he might have said truly , upon all the Protestant Princes or Churches , there being scarce any one that hath not been scorched with fire , and burnt with heat , by the great Warres and troubles that have happened these last thirty yeers past , since the blazing Comet , which appeared 1618. because they enjoyed the light of the Gospel , but brought not forth fruits worthy of repentance and amendment of life . It is therefore most worthy our serious consideration , to hearken to the interpretation here offered , especially seeing the Vials do concern us of this last age ; for after the seven seals with their effects are past , and also six of the seven Trumpets have sounded ; the seven Vials to be poured forth , do certainly concerne us most , to consider the effects of them , and apply things so , as may most cōduce to our admonition , and amendment of life , seeing the mighty hand of God is now stretched forth over us , and some Vial of Gods wrath is now pouring out , in these wonderfull Warres and Troubles , raised up in most parts of the world . Imprimatur ista ( quae D. Parkeri perhibetur esse ) phialae quartae expositio , unà cum adjectis animadversionibus . Tho. Gataker . Aprilis 30. 1650. Master Parkers EXPOSITION of the FOURTH VIAL , Revelation 16.8 , 9. And the fourth Angel poured out his Vial on the Sunne , and it was given unto him to torment men with fire . And men boyled in great heat , and blasphemed the name of God , which hath power ouer these plagues , and they repented not , to giue him glory . THough I am not worthy to be named with Mr. Brightman , yet I trust I may crave leave under correction , to differ from him in the exposition of this Viall ; I prosecute his memory with all the benediction that is due to so great a light in the Church of God , and behold himself ( for his clearing of this Apocalyps ) the chief Angel of this Viall , in case it be meant of Protestant Writers ( as he would have it ) making the Scripture as clear as the Sun , to the confounding and tormenting of the Papists . Howbeit there be some reasons that lead me to interpret it rather of the wasting of some Protestant or Lutheran State , not long hence to be accomplished , which I crave liberty to set down . First , the confounding and tormenting of the Papists by the Scripture , is not a distinct particular event , as the event of this fourth Viall seemeth to be ; distinct it is not , but the same with the plague of the first Viall , whose botch , what is it else , but an Ulcer of minde in the Papists , to see the grouth of the Gospel , and the fall of Popery , especially here at home in England , by the death of Queen Mary , and the succession of Queen Elizabeth to the Crown ; And it is generall , whereas this Viall poured is poured on the Sunne , a particular Starre in the heaven , to note a plague on some speciall State of some true Church , or at the least some Church disunited from Popery . Secondly , the Sunne being King among Starres Jer. 44.17 . He fitly here designeth some King or State , even as he doth else where ; so Jacob ( the most heroicall man in his dayes ) is resembled to the Sunne , Gen. 37. and David 2 Sam. 21.17 . and Hezekiah King of Israel 2 Kings 20.11 . Who is the Angel standing in the Sunne Apoc. 19.17 . out of doubt some great man in power and place ; for as much as the writing of bare Divines , cannot so effectually draw people and nations to joyne in warre against the Pope . What that the darkning of the Sunne Apoc. 6.12 . is the fall of the persecuting Roman Empire ▪ And the third part of the Sunne smitten , Apoc. 8.12 . is the wasting of Africk , the third part of the world by the Vandalls . Thirdly , in this fourth Viall the Sunne himself is first plagued , which cannot be meant of the Scripture ; for the Text doth say as directly , that the fourth Angel doth pour his Viall upon the Sunne , as that the fifth doth pour his Viall upon the Throne of the Beast ; by which Romes ruine is fore shewed , howbeit the Sunne not extinguished by this Vial , but distempered onely , to scorch with heat , doth seem to imply , that the plague of this Prince or State , shall not cast them down so much , as irritate and stirre them up to an heat of revenging , laying wast the men that did hurt them . Fourthly , the men here plagued are not onely Papists , for whereas it is added in the first Vial , by way of restraint to them , that the sore fell upon the men which had the marke of the Beast , and who worshipped his Image , here is no such limitation , it is onely said in generall , power was given to the Sunne to Torment men , to wit , men of the same heaven , where this Sunne shineth , that is , men , in that visible Church where this Prince or State doth govern , neverthelesse here is hope given , that the Godly of this Church shall escape , in that it being said of the plagued , that they gave no glory to God ; there is probability , that the Judgement of this Viall shall light onely or chiefly on Papists and wicked men , mingled with this State or Church , who had before no care of Gods glory , or the Gospels good , but sought onely their own glory , wealth and pleasures . Fifthly , the plague here is not onely described by heat , which yet sufficeth to hold allusion to the Sunne , but also by fire This maketh me to conjecture that this Prince or State shall lay desolate by fire and burning , more then by sword ; God girding him or them with such power , as that they shall not need to fight many battels . Neither ought it to seem strange , that fire here laying all things wast , should be literally meant , seeing the Angel that hath power over fire , Apoc. 14.18 . is Cranmer triumphing in the fire of Martyrdome . And the burning of the flesh of the Whore , is the sacking of Rome , Apoc. 17.16 . so the Angel of the waters , in the fifth verse going before , resembleth the States of Low Germany , seated in a watery Countrey . The effect of this plague in the wicked , is boyling heat , and blaspheming the name of God ; which contain more then an inward rage of Papists : For the confounding of their religion by the Scripture , they must needs shew well near such a ruine of a State , as the ruine of Rome cometh to , for as much as , as a great plague is described here , as in the fifth Vial , and that in the same termes and words , as appeareth by comparing this ninth verse with the eleaventh following . Adde to this , that the plague of this Vial is uttered in the plurall ( they blasphemed the name of God , who hath power over these plagues ) as if it contained many confusions in it . And this answereth to the justice of God , who beginneth judgement at his own house , and at them who make profession to be of his houshold : By this Revelation , the Pope shall be destroyed before the Turke , because he professed Christianity , which the Turke did not . In like manner before God destroyeth the Pope , he shall pour his Viall upon some Protestant or Lutheran Church , which made profession of the Gospel against Popery , but obeyed it not ; by this means it shall come to passe what was done of old , then God afflicted Jewrie his own Church , before he destroyed the Earth by Babylon ; now he shall punish one of his own Churches , before he proceeds against Rome , the Babylon spirituall . Seventhly , I conjecture , that this Sunne of the fourth Vial punishing a Rebellious Church , and the Angel of the fifth Vial sacking Rome , shall be one and the same . First , because the fifth Vial is immediately adjoyned & expressed with the very same termes , which probably induceth to think , that it shall be wrought by the same means : this conjecture is helped by this ; that the rebelling against the Sunne of the fourth vial , shall be procured by Pope and Papists , which shall be the cause that this man assoon as he hath subdued his domesticall enemies , shall addresse himself to an expedition against Rome . Secondly , the ruine of Rome ariseth from a wildernesse , Apoc. 17.3 . that is ( as I conjecture ) out of some Countrey laid wast like a wildernesse . This Countrey must be the State wasted by the Sunne of the fourth Vial , for we have no other Prophesie of any other State to be laid wast immediately before Romes sacking ; but only of that : Now that Johns carrying into the wildernesse to see the ruine of Rome , doth shew that Romes ruine shall arise out of a Land brought to a wildernesse , may thus appear ; wherefore is John set on the sea shoar , Apoc. 12.18 . when he is to see the rising of the Beast , but because the Beasts rising is out of the sea , ( Ergo ) in that Apoc. 17.3 . John is placed in a wildernesse to see Romes ruine ; it is a signe that Romes ruine shall arise out of some Countrey reduced to a wildernesse ; so when John is to see the beauty of the Jewish Church , he is carried to a great high mountain to see it , Apoc. 21.10 to wit , because this Church shall be set on high like a mountain , Isaiah 2.2 . Thirdly , this is the description of him that sacketh Rome , Apoc. 18.1 . I saw another Angel come down from heaven , having great power ; so that the earth was lightned with his glory , which agreeth with the Sunne of this fourth Vial ; He cometh down from heaven , that is , suddenly , beyond all expectation of man , so the Sunne of the fourth Vial ariseth suddenly out of his plague , when the world thought he could never have recovered , he hath great power given him ; this is the power of the Sunne of the fourth Vial , both by glory of Conquering , and by the wealth of the Conquered , which he shall get into his hands . He hath light and brightnesse , which what , is it else but the light and brightnesse of the Sunne of the fourth Vial. Lastly , he replenisheth the earth with his glory , which implyeth the great Admiration of the world , and the Astonishment of the Papists and earthly men , when they shall see the Sunne of the fourth Vial rise so extra ordinarily out of this plague . Fourthly , and last of all , Apoc. 17.18 . it is said , that the ten Hornes shall sack Rome , and whom shall the States of Christendome sooner choose for their Generall , or proclaim their Emperour against Rome , then the Sunne of the fourth Vial , plagued by Papists , and enraged against them , and furnished with the greatest authority , power , and wealth to subdue them . Thus I presume to deliver my conjecture concerning this fourth Vial. ( I say conjecture ) because it cannot certainly be known untill it be executed . Neverthelesse , because the time therof approacheth , it becommeth every Christian man to strive , by prayer , meditation , study , and all other means , for some understanding of it , considering that God hath not written this prophesie onely to instruct us when it is past , but also to forewarne us aforehand ; The revealer of secrets that unsealed this Book to John , open unto us this mysterie of it , that we may foresee the evill that is to come , and hide our selves from it , as also keep our selves pure from offence against our Sunne , lest we partake of the plagues that this Vial doth denounce against all such transgression . To God onely wise , be all Honour and Glory for ever and ever , Amen . Some Annotations upon Mr. PARKERS discourse . SEeing Mr. Parker hath proposed his opinion modestly , by way of conjecture , and forborn to determine till the event should manifest the truth , he is the rather to be hearkened unto ; especially because the reasons for his conjecture do seem very probable , now after the great troubles , which have happened of late years , in Germany , France , Poland , Denmark , and many other Countryes , and also among our selves , wherein the greatest losse hath fallen upon the Protestant Churches . Whereas Mr. Parker saith ▪ [ that he doth behold Mr. Brightman as the chief Angel of this Vial. ] He perhaps took this , from Mr. Brightman himself , who Chap. 17. doth not spare to say . I that am an obscure man , and unknown to all , and of no reckoning in my own Countrey , do exhort you most mighty Princes to attempt against the whore , &c. Which seems more then fitting for one to speak of himself . Whereas most of our writers do affirm , that all the Uials of Gods wrath shall fall upon the Papist . Yet Mr. Parker saith , that the first Uial seems especially to be intended against the Papists , in regard it is said , in the text , verse 2. that a grievous sore fell upon the men , which had the mark of the Beast , and upon them which worshipped his image ; but no such restraint is mentioned upon this Vial. Whereas Mr. Parker saith , Sect. 6. That God beginneth judgement at his own house , and at them who make profession to be of his houshold : by this revelation , the Pope shall be destroyed before the Turk , because he professed Christianity , wh●●● the Turk did not ; in like manner , before God destroyeth the Pope , he shall pour out his Uial upon some Protestant or Lutheran Church , which made profession of the Gospel against Popery , but obeyed it not . This may be seen to be true by the lamentable condition and great troubles , which have fallen upon the Protestant Churches of late years : For in Germany , besides the horrible Plundering of their rich and spacious Countrey , the Protestants have lost many thousand Churches and Ministers . In France the Protestants have suffered extreamly ; for though they are left alive , and not prosecuted to death universally , yet Deodatus saith , in his Epistle from Geneva , that they are aliue but during pleasure onely , and that they are like poor Callow Birds stripe of all their feathers : for whereas they had formerly eighty nine strong Townes and Castles allowed them for their security , yet now they are all lost , through their warres , whereunto they were perswaded , through the fiery zeal of some amongst them , who had the guiding of their Consciences ; saith the French History . [ Grimston . ] Their great Noble-men have deserted their cause , and become Papists : as the Duke of Bovillon the Duke Lesbigners , who when a Protestant took up arms against them , and was made great Constable of France ; the Duke of Trenovill , and the Duke of Suilly , once Lord Treasurer under Henry the fourth , who much disswaded from warre : besides many others of great quality , so that now they want Protectors , and leaders , of the Nobility , which they had in former times . The fifth Vial is to be poured out upon the seat of the Beast , verse 10. which as Master Mede saith , is Rome , and that the holy Ghost doth not hide the matter any longer ; but this is yet to come ; for the Pope after all the troubles , hath greatly encreased his party , and is very powerfull , and this year 1650. he celebrates a Jubile at Rome , and all his adherents do flock in great numbers to him , to receive his benediction , pardons and holy water , &c. Master Brightman saith , that before this yeear 1650. the Jewes should be called ; and that the whore of Babylons nose should be slitt ; and that the Pope should fly from Rome to Avignion , or to Bononia , or to some other of his Cities : But we see not the Pope disturbed , nor the Jewes called . But some are so hasty and rash in their opinions and predictions , that they seem to be guided more by passion , then reason . Napier of Scotland kills the Pope , 1639. Brightman kills him , 1650. Arthur Dent kils him within the age of a man , and thinks that the sixth Vial is now pouring out . Philippus Nicolaus kils him about the year , 1650. which is twenty years hence . But these peremptory opinions prove false hitherto , and do give no satisfaction to wise and sober men . It is more probable that Master Mede saith , that the fifth Viall shall fall on the Pope ; and that under the sixth Viall the Turkes shall be destroyed , and the Jewes converted , whom he accounts to be the Kings of the East , verse 12. for whom the way must be prepared , when that Viall shall be poured out on the great River Euphrates . Whereas Master Brightman saith , that the Beast the Pope of Rome , did spring up with Constantine , the first Christian Emperor ; and was made great by the first Nicene Councell . ] This is much to the dishonour of the truth , for Popery is of a farre later date and growth . And Master Brightman doth confesse , Chap. 13. that his opinion is new , and himself the first man that durst adventure to say so : If he had said from the second Nicene Councell , wherein Images were established , he had come neerer the truth . Philippus Nicolaus a Lutheran Divine , ( an acute and learned man , saith Master Mede ) that wrote above thirty years ago , doth lay great imputations upon the Calvinists , saying , Cap. 10. De Regno Christi ; Ecclesia militantis Novissima calamitas a Calvinianis promanabit : That the last calamity of the Church Militant shall be occasioned by the Calvinists ; and much more he addeth against them , as well as against Papists and Turkes , Brightman , Nicolaus and Parker do all agree in this , that there shall come great Calamities upon the Church . Hoc tantum addo , quod inevitabilis quaedam malorum mensura nostris cervicibus incumbit , as Nicolaus saith . Master Parker saith , that the Sunne upon whom this fourth Viall falleth , shall be distempered with heat ; not extinguished . ] God grant that the Sun of the Gospel be not totally eclipsed , nor our Candlestick removed from us ; but that these troubles prove no more then a distemper ; mean while to prevent the worst , the Text saith plainly , verse 9. that onely Repentance can do it , and to give God the glory , who hath power over these plagues : Which that he would moderate and stoppe , and put an end to these great troubles , is earnestly to be begged by humble and fervent prayers . But whatsoever the Interpretation be of these abstruse and mysticall points in the Revelation ; it is not safe for any men , to ground any action upon presumption or confidence that now the time is come when things shall be fulfilled , and that it doth belong to them to execute the Wrath of God against Papists or any others , whom they imagine to be designed by the Holy Ghost . FINIS . 
A42464	----	Mysterious cloudes and mistes, shunning the cleer light, a little further disclosed in a short answer to Mr. John Simpsons long appendix, entituled, Truth breaking forth through a cloud and mist of slanders, wherein the charge of slander, so far as it concerneth, both himself and some others, is taken of and removed / by Tho. Gataker ... Gataker, Thomas, 1574-1654. This text is an enriched version of the TCP digital transcription A42464 of text R21793 in the English Short Title Catalog (Wing G324). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 49 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A42464 Wing G324 ESTC R21793 12260914 ocm 12260914 57885 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42464) Transcribed from: (Early English Books Online ; image set 57885) Images scanned from microfilm: (Early English books, 1641-1700 ; 916:2) Mysterious cloudes and mistes, shunning the cleer light, a little further disclosed in a short answer to Mr. John Simpsons long appendix, entituled, Truth breaking forth through a cloud and mist of slanders, wherein the charge of slander, so far as it concerneth, both himself and some others, is taken of and removed / by Tho. Gataker ... Gataker, Thomas, 1574-1654. [2], 13 p. Printed by E. Griffin, and are to be sold by Fulke Clifton ..., London : 1648. Reproduction of original in Cambridge University Library. eng Simpson, John, 17th cent. Faith. A42464 R21793 (Wing G324). civilwar no Mysterious cloudes and mistes, shunning the cleer light, a little further disclosed, in a short answer to Mr. John Simpsons long appendix, e Gataker, Thomas 1648 9275 24 0 0 0 0 0 26 C The rate of 26 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-10 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-04 Judith Siefring Sampled and proofread 2006-04 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion MYSTERIOUS CLOUDES AND MISTES , Shunning the Cleer Light , a little further disclosed , in a short Answer to Mr. JOHN SIMPSONS long Appendix , Entituled , Truth breaking forth through a Cloud and Mist of Slanders : Wherein the Charge of Slander , so far as it concerneth , both himself and some others , is taken of and removed By THO. GATAKER B. of D. and Pastor of Rotherhith . LONDON , Printed by E. Griffin , and are to be sold by Fulke Clifton , on Fish-street Hill , under Saint Margarets-Church . 1648. To Mr. JOHN SIMPSON . SIR , I Intend not to be over-long with you . My purpose is not to enter into dispute , about what you now professe to hold , or not hold ; or to examine how far forth your at present professed tenents are agreeable to truth : ( I have work of more weight to take up my time , that , in regard of my present infirmity , hangeth heavy on my hand ) but to cleare my selfe only , from such imputations as you have been pleased , in your late Appendix , to cast upon me ; as having raised 1 a mist , and cloud of slanders , committed 2 great and horrid sin , and used 3 reproachfull , and railing speeches , against you . For answer whereunto , when I shall have but simply and plainly related what concerning you , I have delivered , and on what ground ; I suppose the hainousnesse , and horridnesse of this hideous charge , will with any indifferent Reader be much allayed ; yea , I hope , your charge it selfe , will appeare to be groundlesse , and unjust . I shall rank the heads of it , in that order , wherein your selfe have laid them down . The first error , you say , that is charged upon you , is , that the morall Law is of no use at all to a beleever ; no rule for him to walk , nor to examine his life , by ; and that Christians are free from the mandatory power of it . Concerning this I say only , that * it was at a publike hearing before a Committee of the house of Commons , in the Star-chamber , by sufficient witnesses , proved to have been delivered by some of the three , that were there convented , and in particular , by Mr. Randall , and Mr. Simson . nor did I publish this , untill I had procured a view of the Papers of the worthy Chaire-man of that Honourable Committee , out of which , word for word , I transcribed the same . And if it be a wrong to divulge , what , in open Court , in a judiciary hearing , hath publikely past , I must then confesse that herein I have wronged Mr. S. otherwise not : for that is all , that herein I report Nor doth Mr. S. himselfe deny what I herein assert . Only two evasions he hath , not to refell my report ; but to wipe that of from himselfe , which he is , it may well be , now in part ashamed of . The former is , that * some did either through ignorance , misapprehend , or through malice misreport , what he had delivered ; and that to clear himself concerning the first branch of it , he had in a Sermon at Algate , taught the contrary ▪ as for * the other three , he can either affirme , or deny them all . And indeed it hath been wel-observed formerly concerning divers , who have taught about this City , wherein people , Athenian-like , too much affect novelties , that endeavouring to draw Disciples after them , by broaching of new-fangled fancies , they have been wont to deliver their tenents in such ambiguous termes , that albeit their followers acquainted with their canting language , understood what they intended in them ; yet they might , by some colourable glosses , and nice distinctions newly-minted , make them seem to be no other , then what the sound , and Orthodox held . But suppose Mr. S. have in part since preached the contrary , to what hee was then charged with ; and that the rest of it , he can either say , or unsay , as he pleaseth ; yet what is all this to that , which was then charged upon him , or by witnesse proved against him ? which is all that I relate : and if it be well weighed , may come neerer home to what he now saith then himself taketh notice of . howsoever , it is no other to a tittle , then mine originall exhibiteth . And if Mr. S. can , as he saith he can , averre the three latter ; I see not , why he should stick much at the first : since that it can hardly be conceived , what speciall use , the Law morall should have in regard of a beleever , that may not be referred unto , and comprised under , one of those three . But this latter evasion it may be , will stand him in better stead : and it is indeed of larger extent then the former , either charge or defence : for therein , he chargeth not me alone now , but the Honourable Committee , who had the whole managing of the businesse , and his brethren , ( as he is pleased yet to terme them ) that by Order attended the Committee there . For he telleth his Reader , that if this liberty had beene granted unto him , that his tenants might have beene received from himselfe , before he were censured for them , it might have prevented many reproaches , which he hath laine under , and many sins in those , who have rashly censured him· But withall insinuates that he was there , and then dealt with , as was John Husse , at the Councell of Constance , by the outragiousnesse of that Councell ; so many interrupting him at every word , and some mocking , and making mouthes at him , that it was impossible for him , to make a perfect answer to any thing : and in like manner , that when he endeavoured to acquaint the Committee fully concerning his mind , he was so interrupted , ( and why added he not mocked , and mouthed , to ? ) that it was impossible for any man to know his mind , and judgement : and that it was frequently added by the brethren , ( as if they had the managing of the businesse , and not the Committee ) that , that day was a day , wherein he was to heare the charge against him , and that there would be a day appointed , wherein he should have liberty to bring in his answer to the Committee ; but that such a day is not yet to be found , nor , as he further intimates , is like to be , untill Astraea ( an heathen Goddesse ) come down from heaven ( where , but by poeticall fiction , she ne●er was ) to doe justice to the oppressed . Concerning which , I shall take a little more pains , then I desired to doe , for the clearing of the Committee , as well , as my self . Mr. S. therefore here so telleth his own tale , that those , who were not acquainted with the proceedings of the Committee , might conceive the carriage of the businesse to have beene such , as that he , and his complices there , had but one day of appearance , and on that day , they had their charge only given them , unto which , they were not suffered to return answer , to any purpose : for that if they spake ought to that purpose , they were interrupted , if not farre worse dealt with ; and told that they should have another day for answer . Whereas indeed it is well known , that they had not , one , or two alone ; but many dayes of hearing . Yea , that at their first appearing , before any charge formally entred , or proceeding to examination of witnesses , they were by the Committee entreated to deliver their minds in writing , for the better clearing of themselves , concerning such points , as were suggested , to have been either taught or maintained by some of them , or to go for currant among their followers ; that so the businesse might be , in a fair , and friendly way ( if it were possible ) composed , without proceeding in any such judiciary course . But this they utterly at first , refused to doe ; nor without much urging , and pressing by the Committee , could be induced , at length , to condescend unto . And when they had , by such importunity , been drawn to undertake it ; and a day assigned them , to bring in their answer ; how willing , or desirous they were , to clear what they had taught , or to make manifest , what their mind , and judgement was , may appear , by their answers returned to some of the Questions , in writing delivered unto them ; which out of the Copies remaining in the worthy Chairmans hands , I shall here word for word , insert . Question . 1. Whether the morall Law did oblige a beleeving Iew to obedience ? Answer . That the beleeving Iew , before Christ , ( if any such one was meant ) was kept under the Law , shut up unto the faith , that should after be revealed . Gal. 3.23 . Quest . 2. Whether the morall Law doth now , as strongly oblige a beleeving Christian to obedience ? Answ . That the beleeving Christian , after Christs death ( if any such one be meant ) is not under the Law , but under grace . Ro. 6.14 . Quest . 3. Whether a beleever be bound to conform his life to the morall Law ; because God in that Law requires it ? Answ . That the righteousnesse of the Law is fulfilled in us , who walk not after the flesh ; but after the spirit . Rom. 8.4 . I through the Law , am dead to the Law , that I may live unto God . Gal. 2.19 . Quest . 4. Whether he that maketh the Law his Rule ; be a Papist in heart , whatever he be in practise ? Answ . That though the Law be an eternall Rule of righteousnesse ; yet he that putteth himself under it contrary to Paul , is so farre a Papist . Quest . 5. Whether the Law be a Rule , by which unbeleevers shall be condemned , and not a Rule , by which they ought to walk ? Answ . The Law abstracted from Christ , is no Rule , for unbeleevers to walk by , for life . Quest . 6. Whether a beleever may make threatnings a motive to deterre him from sin ; and the promises a motive to encourage him to duty ? Ans. That to serve God for the hope of a legall reward , and for fear of legall punishment , is no Christian service : or , in Mr. Tindalls words , That to serve God , for fear of hell ; or the joyes of heaven , are but shadows of good works . Quest . 7. Whether Peters person sinned in denying Christ ; or his flesh only ? Ans. That as it was in Paul ; so in Peter : No longer I , but sin , that dwelleth in me . Rom. 7.17 . Quest . 8. Whether a beleever in sinning , breaks any morall Law ? Ans. Sinne is the transgression of the Law . 1 Joh. 3.4 . Quest . 9. Whether when Peter wept bitterly for denying Christ , he did it out of weaknesse of faith , or duty to God ? Answ . Peters weeping might be from weak faith , and so from fear ; or , from strong faith , and so from love : but whether , we know not , only we hope it was an Evangelicall duty· Quest . 10. Whether a beleever be as well pleasing to God , in the act of adultery , or murder , as before ? Quest . 11. Whether a beleever in the act of adultery , or murder , may see the discharge of that sin in Christ , and his part in Christ , before his repentance , and humiliation for it , as well as after all the humiliation in the world ? Ans. 1. They are framed in very odious , and ambiguous terms . 2. That a true beleever seldome , or never falls into such wilfull , scandalous wickednesse ; because the love of Christ constrains him far above all legall motives . 3. That if perhaps a beleever should fall so ; yet ought he not to adde infidelity to this other sinne . Quest . 12. Whether a beleever in the act of adultery , or murder , may enjoy as sweet communion with God , as in the performance of any holy duty ? Ans. That the repetition of it , is unfit for any Christian mouth , and eare . Quest . 13. Whether God doth chasten a beleever for sin ? Ans. That the chastisement of our peace was upon him , that is , Christ ; and that by his stripes we are healed . Esay . 53.5 . Quest . 14. Whether a beleever falling into sinne , ought not to pray for the actuall pardon of it , in the sight of God , or only for the manifestation of it , to his own conscience , and the continuation of it ? Ans. That when it shall be explained to us out of the Scripture , what is meant by actuall pardon ; and what by the sight of God , then shall we be better able to answer to this proposition . Quest . 15. Whether there ought to be dayes of fasting and humiliation appointed under the Gospell ? Ans. We know nothing to the contrary . Quest . 16. Whether a Christian ought to afflict his soul , with sorrow for sin , in a day of humiliation , and whether it be sin to sorrow for sinne ? Ans. That all humiliation , and sorrow for sin , which is not of faith , is sin . Quest . 17. Whether a beleever humbling himself for sin , in these sad dayes , seeking Gods face , and returning unto him , may not expect a blessing from God , and the Nation for Christs sake in so doing , and whether the doing of these duties for this end , be the cause why our fasting , and Prayer prevailes no more with God , for the healing of the land ? Ans. That although a man pretend to humble himself ; yet if he make his humiliation , repentance , and reformation , a fortresse , and tower of defence , the munition , armour , and wall of brasse , to defend the Kingdome , and Nation ; if he makes his repentance of such omnipotent efficacy , that there is no thunder-bolt so great ; no wrath so furious in God ; but it will abolish it , without so much , as mentioning the Lord Iesus , who only delivereth us , from the wrath to come , who if he had not delivered us from the desert of the sinfulnesse of our humiliation , repentance , and reformation , the just wages thereof would have been everlasting fire : we beleeve such humiliation , is neerer the pride of Lucifer , then true Christian humiliation . 2. That among the great sinnes of the Kingdome , we beleeve , that the great esteem , dignifying , and exalting of our own works , doings , and duties , to make our peace with God , is a dethroning our great , and only peace-maker , and thereby a most dangerous enemy to the peace of this Kingdome . Now , besides that from some of these Questions , it may be observed , what wholesome and savoury documents their followers ( at least ) deduce from the tenents by these men maintained ; to let ( I say ) that passe ; let any intelligent , and indifferent reader judge by most of their Answers , whether these men desired to have men know their mind and judgement ; as this man pretendeth , that his desire , and endeavour was to have done , but that he was so interrupted , that it was not possible for him so to do . Sure in writing there was no body to interrupt him , or them : and Mr. S. himself , being the principall spokesman among them , was by some of the brethren in an orderly manner disputed with , without any such interruption , as he here complaineth of ; and was often also afterward heard at large . Nor was there proceeding to any hearing of witnesses , untill they had refused to give more clear , and satisfactory answer , unto these , and some other of the Questions , delivered unto them : for unto many of them , they returned no answer at all . And if this mans mind therefore were not then fully made known ( as he pretends ) concerning those points : himself was in fault ; in whose power , and at whose choise it was , to have fully in writing expressed the same , had he been minded so to doe : mean while , that he had so taught , as in the charge is related , was then , and there averred ; nor any exceptions taken unto those , that witnessed the same . These things then , so transacted at a publike hearing , and such points charged upon , and testified against , Mr. S. to have been delivered by him , which himself cannot gain-say : I suppose it to have been no “ breach of charity ( as hee chargeth it ) to deem , that * from thence , those exclamations of his might well proceed ; away with the Law , away with the Law : as also that horrid speech , ( so I term it again , and still shall do , whatsoever colours Mr. S. shall please to varnish it over with , thereby to smooth , or smoother the horridnesse of it ) The Law cutteth of a mans leggs , and then biddeth him walk : which whether it be fitly paralleled “ with those passages of the Apostle ; * The motions of sinne , which were by the Law ; and “ The letter killeth : or , whether it do not justly deserve such an Epithet , I shall leave to any pious , and impartiall Christian to determine : for the speeches themselves are not denyed . And as for some “ harsh expressions of Luther concerning the Law ; as the like also concerning Christ ; which in overmuch heat of passion , seem to have fallen from him ; and I would rather men should read in the writings of Mr. S. and others of his way and strain , then hear from me ; I suppose men moderately minded will hardly justifie them ; muchlesse take liberty to themselves therein to imitate him , and yet further muchlesse to forge others thereby far harsher then those of his . The next matte of charge against Mr. S. was , that he should teach , * That God doth not chastise any of his children for sinne , nor is it for the sins of Gods people that the Land is punished . Whereunto might further have been added , that presumptuous speech of his in open Court , then confidently uttred ; whereof my self was an ear-witnesse . That he did not beleeve , that any sinne of his own , or of any beleever , had any hand in the procuring of the judgements of God , then upon the Land . As also what in a paper was given in by him , under his own hand , conteining the heads of a Sermon Preached at Algate , at the giving , and taking of the Covenant ( occasioned it seems by that Question among others propounded ; whether a beleever may lawfully take the Covenant , as it reqireth his confessing his sins , deserving the calamities , and judgements , that now ly upon the Nation ? ) in these words . I did professe , that J thought what I had taught was a truth , That nationall punishments do not come upon a Land , or Nation , for those sins , for which Gods justice is satisfied in Christ . Now concerning this , which he cannot deny , and yet would fain salv ; he maketh answer , that “ some few weeks , for want of experimentall knowledge , he was a little clouded in his spirit , concerning the doctrine of affliction ; but that his mistake was never charged upon him , by his accusers : ( which riddle of his , what it means , I cannot arread ) and that * yet in his darkest , and most cloudy discourses , he held forth enough to charitable and loving hearers , to free him from this charge . He might better have said , that by these , and the like assertions , he staved people of , and kept them aloof , such especially as were forward to rank themselvs , among the number of beleevers , from deeming their sins to have any hand in the procurement of Gods judgements upon the state , and from being humbled in that regard , in the sight of God for the same . Sure when he appeared in the Star-chamber , he was far enough from holding out that , that might free him , from the charge : belike his appearance there , was within the compasse of those few weeks , during which his spirit was under the cloud , he speaks of . And yet by * a long lacinious discourse , to shew either the subtilty , or sublimity of his wit , in being able to argu either way , he would make men beleev , that he taught nothing then , but what he holds now , though he professeth now to have attained “ a more cleer and truly spirituall knowledge of the point . And herein he seems to resemble * one , that living sometime in the City , did preach publikely , that the plague was not infectious ; who being convented before autority , and qestioned for such his doctrine , his answer was , that he denied not , but that the plague-sores , or blains might be infectious ; but his meaning was , that the stroke of Gods Angel was not infectious . But as his doctrin , so delivered , whatsoever his reserved meaning was , did encourage people to repair over-boldly to those that were visited , and that , as was then deemed , to the damage , yea , and death , of not a few : So it may justly be feared , that these cloudy , or rather peremptory assertions of Mr. S. have endamaged , and endangered soules , not a few , in with-holding them from serious humiliation for their sins , under the hand of God , as wel upon themselvs in particular , as upon the land in generall ; notwithstanding these his distinctions , which he cometh out with now ; but not heard of then , when this charge , was given in against him : at which time , it seemed to be grounded upon Gods not sight of sin in any Beleever , the principall subject of Mr Eatons book , then justified among them ; else what reason should there be of Gods not inflicting evills nationall , more then personall upon any , in regard of sins satisfied for by Christ , in both which † himself makes the case to be all one . Mean while , what hath bin affirmed , is not here removed , that this position , in both branches of it , was by witnesses produced , proved to have bin delivered by Mr S. which is as much as I avert . The like may be said of the next Point ; to wit , * That if a man by the Spirit , known himself to be in the state of grace , though he be drunk , or commit murder , God sees no sin in him To this Mr S , saith nothing , but that † if he should name the party , that gave this in against him , it would be enough to acq●t him , in the judgement of those , that know him . But that † for the substance of it ( setting aside some words put in to bring an odium upon it , ) to wit , that God seeth no sin in his justified children , it is Gods truth , which he hopeth to maintain unto death . And I hope then it was no fault , either for that party , whoever he was , to charge it upon him ; though those terms ( which whether Mr S. instanced in , or no , is not much materiall ) might , if he did not , have bin spared : nor for me to relate what was then alledged . Mean while , he that now acknowledgeth it , to be * a gr●ss error , and destructive to the power of godlines , to maintain , that God in no sense , may be said to see sin in his people ; having yet in those terms , ( which he now here acknowledgeth , ) taught it ; knowing it to be so in Mr Eatons book maintained , and yet joyning with those , that had bin publishers , and were then defenders of it , and the subject matter therein conteined ; nor at all , manifesting his dissent therein from them , which by writing he might have done , had he bin so minded ; he hath no cause to complain , if it were so charged upon him , as it was then taught , and had bin delivered by him : these instances inserted , not at all altering , or concerning the state of the Question : and that the rather ; for that some of his followers ( whom , why I so term , I shall hereafter shew ) have in that manner , which he now would seem to condemn , maintained it . And let Mr S seriously consider with himself , whether his delivering his tenent in such terms , having bin by his Auditors so apprehended , have not given divers of them occasion to take the more liberty to sin , upon that conceit , that though they do commit sins never so heinous , or horrid , God doth not at all see it ; not is at all offended , or displeased with them , for the same . The nex● charge is with much vehemency prosecu●ed , to wi● , where I say , that * those grosly abuse the words of the Psalmist , Psal. 40.12 . who taking their rise from Luthers application of them , with some harsh expressions unto Christ , strain them so far , as to disswade Christian people from troubling of themselves about confession of their sins , as being enough , for them to beleev , that Christ have hath confessed them for them already , against the latter clause whereof , to wit , enough for them to beleev that Christ hath here confessed them for them already , in my margent , I name Mr S. preaching on that Text . From which aspersion to clear himself , he affirmeth , 1. * That he tooke not his rise for the exposition of the place from Luther , whose exposition thereof , be had not then seen . 2. † That the Apostle expoundeth that Psalm of Christ ; and other Autors of good note expound that passage of sins imputed unto Christ . 3. That † I would make my Reader beleev , that upon this account , he would wholy take away confession , which he denyeth ; and * is able , he saith , to prove the contrary , by the testimony of many godly , who then heard him , and would be deposed thereupon ; and † that the maine use of his sermon was to teach beleevers , how they should in an evangelicall way confesse sin , ever the head of the Scape-goat , Lev. 16.21 . in faith , beholding them laid , and charged upon Jesus Christ ; in which we do confesse , and acknowledge to the glory of Gods grace , and Christs goodnesse , that our sins are laid upon Jesus Christ . 4. That † about the same time , be preached in divers places , on 1 Joh. 1.9 . which Sermons might shew , that he is not against confession of sin . To all which I answer , 1. That I charge not him in particular , with taking the rise of his doctrine , therein , from Luthers harsh expressions . There are others , that so do , whom in those words I intended . 2. Nor do I control those , that understand either the Psalm of Christ , or that passage , of our sins impured unto Christ ; tho I rather approve of another interpretation ; which I there propound . 3. Nor do I charge him , that he would wholy take away confession of sin , which Mr Eaton himself doth not : but that herein he concurreth with him , and some others , in affirming that Christ there confesseth our sins for us : and thereupon taking away all necessity of confessing our sins , in such manner , as the faithfull Saints and servants of God , in Scripture ordinarily do , as incensing Gods wrath against us , under which we do lie , as * David ( though a beleever , and a person justified in Gods sight ) did , untill we do make sincere , and serious acknowledgment of them . 4. And this being still constantly avowed by persons religious , and judicious , who then heard him , is no way removed , or contradicted by that which be here relateth to have bin the main use of his Sermon : and all which I doubt not , but that , Mr Eaton himself , were he yet surviving , would readily subscribe unto . Nor do I make any question but that those two parties , who pronounce , the one of them * such beleivers , to be but poore melancholie creatures , as are much troubled for new sins , supposing God to be angry with them for the same ; the other , that it is † a signe of the spirit of Antichrist in persons , to be afraid of this sin , and of that sin ; and consequently of any sin ; yet would either of them owne the confession that Mr S. here speakes of , and † telleth us , is the best confession : to wit , whereby we confes that our sins are laid upon Christ . Neither is this that confession that * David , and other † men of God , made of their sins , recorded in the word ; nor that which the word of God under that term and title of confession † requireth of us ; but an acknowledgement of them , as offences committed by us against God , and our sincere and serious sorrow for the same . Neither would the confessi●n * made over the head of the Scape-goat , ever have availed any , unles it were accompanied , with inward remorse and contrition of spirit , as † Davids and that of those oth●r servants of God was . And all this therefore is but the crying up one necessary duty , for the crying downe and suppressing of an other . But the * great and horrid sin , that he would not have me forget to confesse , is the charging of him , for exhorting people to sinne , as fast as they will , ( because there is a fountain for them to wash in . ) Whereunto he addeth , that he doth think that if † the Devill himself should get up into a pulpit to preach , ( who doth often preach by his Vicars and Curates ) ( he might have added , no lesse often by Schismaticks and Sectaries , ) that he would not make use of any such exhortation . The words , upon occasion whereof , this hideous tragedy is raised , are these ; subjoyned to a relation of six severall tenents charged upon , and proved against those three , that appeared in Star-chamber before the Committee fore-mentioned , whereof Mr S. was one ; and particularly that out of Mr Eaton then objected to them , and defended , that when Abraham denied his wife , and in outward appearance seemed to lie in his distrust , lying , dissembling , and equivocating , that his wife was his sister , even then truly all his thoughts , words , and deeds were perfectly holy , and righteous from all spot of sin , in the fight of God freely . * To which may be added that wholesome exhortation , then also averred , to have been delivered by one of them likewise in the Pulpit , which might posse for an use of the point , Let beleivers sin as fast as they will , there is a fountaine open for them to wash in . Concerning which he granteth , that † this was brought in against him , that he should in a Sermon deliver those words just in the same terms , as I have related them , not as he now cutteth them asunder in relating of my relation ; nor doth he deny the uttering of them . Only he addeth that † the party that gave it in , being by some ( I know not who , nor when ) demanded , whether he did deliver it , by way of exhortation , was so ingenuous as to acknowledge , that it was not delivered as an exhortation . Then to justifie the matter , 1. * He paralleleth it , with those passages , Rev. 22.11 . He that is unjust , let him be unjust still , and he that is filthy , let him be filthy still . 2. He telleth me , that † my learning might have taught me , that the word Let , is not alwayes used by way of exhortation ; but sometime by way of supposition , and frequently signifieth as much as though , and † so taken , it is as seasonable a truth as he can in desire of my good , leave upon my spirit ; who though professing my self a beleiver , have sinned , as fast as I can , in his apprehension , against the laws of love , and the commandements of the Lord Jesus ; yet there is a fountaine opened , in which if God give faith , I may wash my selfe from these sins . To all which sore charge , and slight apologie , I answer , 1. That the speech it self , whether delivered in way of exhortation , or inference , ( and one of the two it must needs be ) doth savour too strongly of an incitation , and encouragement to sin , and that wilfully ; which was all that in the term to exhortation , I intended . 2. That if the thing it selfe be so hideous , that if the Devil himselfe should preach , he would not make use of such an exhortation ; and yet by his own grant , the words may be so taken ; then those surely have just cause to ●ake shame to themselves , who use expressions in the Pulpit , trenching so neer upon that , which is so hideous , that even the Devill himself would not so use ; that they cannot without some subtile nicety be distinguished the one from the other . 3. That to draw Scriptures thus in , as here , and before , to parallel , and bear out such speeches , as both that before , and th●s here , are , is to play , and dally with Gods word , and to be boulder with it , then Christian piety will well permit . 4. That it is a poore shift to help out such a loose speech , to tell us , that let is not alwayes a note of exhortation , when as the matter of the proposition , and manner of the conceiving it in those terms , sin as fast as they will , sound overmuch , and over loud , in any ordinary construction , to an incitement to willfull sin , for which , the though substitute in the room of let , is but a very sorry salv . As for this application of it to my self , that I have sinned , as fast , as I can , in his appr●hension , and yet if God give me faith , I may wash my self from these sins . I take the former branch as a fruit of his own selfish fancy , and the latter , as a frothy flout , and so leav them to him ; and this whole apology for my self , to the cen●ure of those that are of understanding , and abili●y , to discry , and discover the slights of imposters , th●ough such colours , as they are wont to glase over their unsound tenents withall ; and their shifts , in varying from point to point , as they find the bl●st of popular appl●use to blow . And now Sir , I addresse my self again unto you , who that you may seem , not without cause to have laid such a load of sin upon me , that I could not possibly , in your apprehension sin faster then I have done , against the Laws of love , and the commandments ●f Christ ; in the close of this your discourse , tel your Reader , * it might be exp●ted , you should speake somewhat to my reproaches , and railing speeches agai●st you ; but we know , you say , who hath said , men have learned to reproach me , and speak evill of me , and I to suffer . Sir , what reproachfull and railing speeches , other have suffered , not some one , or two ; but the maine body of Gods faithfull Ministers , and Messengers among us , from the mouths , and pens of those of that faction , which you have formerly adheared to , and complyed with , is too well known ; and I have at large † else where , discovered But Sir , where are those reproachfull , and railing speeches , that you here charge me to have used against you ? or why do you not produce them ; or point , at least , to the places , where they are to be found ? you have raked , and scraped together all to a tittle , for ought I know , or can call to minde , that I have anywhere written of you ; what railings appear there , in any part of it ? or who is able to say , that I ever railed upon you , either in publique , or in private ? Sir , it is none of my usage : what yours is , I wot not . This charge of yours therefore , I am well assured , you are lesse able to make good , then I am all , that hath bin by me charged upon you . For such erroneous points , as have bin broached by you , and others , if I have maintained the truth of God against you , or them , and discovered the evill consequents of them , I have therein done no more , then what my duty to God , and his people , hath in my place required of me : and that the rather , for that I perceived divers of my people to be too much taken with them . For your self , the time was , when having heard you , once , or twice in my place , and upon invitation of you home , had some conference with you ; I tooke so good liking of you , that not long after motion being made for a weekely lecture in my congregation , I recommended you , to some of my people , that were most active in the businesse , who upon enquiry enformed me , that y●u were like to settle , either at Dunstans , or Butolphs , whether of the two , I now remember not : and so that businesse was at an end . Some good space of time after , I heard , by reports of many , some of mine own people , among others , who used to hear you ; that you were fallen into divers strange points , tending to Antinomianism ; and that some of my Congregation , women especially , were , by hearing of you , therewith infected : that which afterward appeared to be no false report , or groundlesse surmise , but a truth . For there repared to me one day , two women of your Auditors , living under my charge , who were earnest with me , to have use of my Church , for a day of solemn humiliation ; affirming that they would bring none , but Ministers to perform the duties of the day . Demand being made , who the Ministers were ; the answer was , Mr: Simson , and Mr. Randal . why those ? because I had received some aspersions against Mr. Simson , ( I give you their words , ) which he would take off . What aspersions ? I had confuted some of his points , what points , or point ? I had taught that sanctification was an evidence of justification . and did he hold , and teach the contrary ? yea , and that which he had taught therein , was the truth , to wit , that sanctification was no sure evidence of justification ; that which according to their weak ability , they endeavoured stifly to maintain . In conclusion , I answered them , that if it were so , you should not , with my consent , come into my Pulpit , by the leavening of my people , to make me work , for the unleavening of them againe . They told me plainely , if they could not have you in publike , they would have you in private ; and so I was after told they had . Now true it is , that I had handled that point a little before purposely , upon occasion of another , that had neerer at hand , fallen upon that argument , and used some reproachfull terms , concerning that evidence , nothing minding Mr S. But Sir hence it appeares , what by your hearers acknowledgement , you then taught ; and that by your such teaching , whatsoever you now hold , or pretend to hold , people were then tainted , and some of mine own , among others ; ( for I presume they were not here in alone , ) who continue still stif both in this erroneous conceit , and in that other , which you now so deepely brand , concerning Gods not seeing sin at all in his Saints , which is not unlikely they sucked then together with the former , from Mr Randall , and your self , whom they constantly followed . But Sir , if I had so exceedingly wronged you , as you here pretend ; and used such reproachfull , and railing language , as you here intimate , against you ; I marvel much , what the reason should be , that I never heard ought of it , all this while before , from you : which had bin no difficult matter , for you , to have done , either by word of mouth , or by a few lines in writing ; you being not ignorant of the place of my constant abode , whereunto by a continued state of infirmity , I have bin confined , now almost these three years . That which yet I should not have mentioned , save in regard of some reports that have bin cast abroad , whether coming from your self , or no , I know not . It is not long since , I suppose , about a twelv-moneth past , that one of my people repairing to me , as ▪ from your self , acquainted me with your willingnes , to bestow your paines , some Lords day , with me , if I would give way to it . I told him , I thought it , not so safe for me so to doe ; in regard of those erroneous opinions that you had bin charged with , and had not cleared your selfe of . He replyed , that you now acknowledged your judgement in those points to be altered . I told him again , that if your judgement were altered , from what formerly you had hold ; you might do well to make it publikely known , thereby to undeceiv those , who had formerly bin misled by you : but that you should so prefesse , did to me seem very strange : for that within some few daies before , I had bin informed by a Gentlewoman of good credit , that it was reported by a Minister , then about the City , ( one in whose Lecture , at great All-halows , if I mistake not , you succeeded , ) as from your self , that you had bin with me , and made it appeare unto me , that I had wronged you , in charging you with what you had not held . Now Sir , whether both these ▪ or either of them , came from yourself , or no , ( the latter whereof , for the subject matter of it , I am sure , is untru ) your self best know . I relate them both as they came to me ; wishing that the former of them , may be tru , and that God will be pleased to give you a right understanding in all things . Thus , Sir , I have done with you , and your charge against me , not intending to waste further time about this busines , which ( in regard of other more important employment , formerly hinted ) both is , and will be very precious with me : but to leav and referre what I have here said , to the consideration , and construction of others , thereof to deem , and upon advised perusall to determine , whether I have attracted such hainous , and horrid guilt , or no , as you herein charge upon me , by ought that concerning you , and your teaching , I have anywhere published . And if it be demanded , why this Apology came no sooner abroad , since , that being so short , it might suddenly have bin dispatched ; the reason is , because by occasion of mine other hard task , ( the one half whereof , I had not as yet overcome , by reason of a long continued , and late renewed infirmity , being therein much retarded , and was loth therefore to filch time from for any other , not very necessary , by-busines , before I saw so much at least of it accomplished ) I had not leasure , so much , as to survey your charge against me ; nor was afterward able to returne so full answer thereunto , untill I had a view of some papers , concerning that busines of publike hearing ; whereof , by reason of disability to stir far abroad , I could not procure either fight , or transcript , but by others . To conclude all , Sir , I shall beseech you , in the fear of God , advisedly to consider with your self , what multitudes of people , have of late bin drawn aaside , into gross , and pernicious errors , by those , whom you have sometime consorted , and complyed with ; and by your self , in likelyhood , not a few ( as some of them profess it ) among the rest : that you may be seriously humbled in the sight of God , for what of this kind , you have formerly failed , and faulted in ; sincerely to his glory acknowledge your former oversights therein ; discreetly , and prudently , for time to come , forbear such expressions , as may in ordinary apprehension , tend to the fomenting of liberty to sin , and loosnes of life ; and piously prosecute the pressing upon all sorts , the practice of repentance , which God by his judgements present upon us , doth so incestantly , and so instantly call upon us for ; and that duty , which God in his Law reqireth of them , and whereunto in regard of Creation , as wel , as of redemption , they ought to hold themselvs stil obliged : that so you may , if it be possible , ( which with some peradventure yet , is never like to be ; ) but that you may at least , do what in you lieth , to reduce those , whom you have formerly turned out of the way , and caused to stumble at Gods Law . By so doing , you will gain more sound peace , and solid comfort in the end , then by complying with the humors of people , unstable , and unsetled , ( of whose mutability , and inconstancy I doubt not , but that you have had , or seen some experience your self ) you shall be ever able to attain . The Lord be with you , and vouchsafe unto you , and us all , spirituall wisdome to carry our selvs aright , and uprightly in all things , to the honour of his grace in us , and truth professed by us ; the preserving , and building up of his people , in either ; the faithfull discharge of our duty here , and eternall welfare , for , and with our blessed Saviour hereafter . Amen . FINIS . Imprimatur , James Cranford . Iuly . 22. 1648. Notes, typically marginal, from the original text Notes for div A42464e-130 1 pag. 1. 2 pag. 60. 3 pag. 62. * Preface to Gods ey on his Israel . p. 17.18 . * pag. 1. * p. 3. p. 52. p. 53. “ p. 17. * Preface to Gods ey , &c. p. 17. “ p. 28.30 . * Rom. 7.5 . “ 2 Cor. 3.6 . “ p. 18. * Preface to Gods ey , &c. ● . 18. “ p. 34. * Ibid. * From p. 36. to p. 43. “ p. 34. * H. Cl. † p. 42. * Preface to Gods eye , &c. p 18. † p. 43. † p. 44. * p. 50. * Gods eye on his Israel . p. 25. * p. 57. † p. 57.58 . † p. 58. * p. 56. † p. 58.59 . † p. 59. * Psa. 32.3 , 4 , 5. * I. Saltmarsh of Free Grace . p. 271. † Earburie . See Oxford Account p. 36. † p. 59. * Psal. 32.5 , & 51.3 , 4. † Ezr. 9.6.15 . & 10.1.10.11 . Nehem. 9. Dan. 9. † Prov. 28.13 . Jer. 3 13. 1 John . 1 . 9· * Levit. 16.216 p. 59. † Psal. 51.3 , 17. * p. 60. † ibid * Preface to Gods eye , &c. p. 18. † p. 61. † ibid. * p. 61. † p. 62. † ibid. * p. 62. † Preface to Gods eye , &c. p. 10.13 . 
A59254	----	A Serious and faithfull representation of the judgments of ministers of the Gospel within the the province of London contained in a letter from the to the general and his councell of war / delivered to His Excellence by some of the subscribers, Ian. 18, 1649. This text is an enriched version of the TCP digital transcription A59254 of text R37368 in the English Short Title Catalog (Wing S2605). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 37 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A59254 Wing S2605 ESTC R37368 16412151 ocm 16412151 105371 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59254) Transcribed from: (Early English Books Online ; image set 105371) Images scanned from microfilm: (Early English books, 1641-1700 ; 1158:10) A Serious and faithfull representation of the judgments of ministers of the Gospel within the the province of London contained in a letter from the to the general and his councell of war / delivered to His Excellence by some of the subscribers, Ian. 18, 1649. Gataker, Thomas, 1574-1654. [2], 14 p. Printed at London, and re-printed at Edinburgh by Evan Tyler ..., [Edinburgh] : 1649. Contains on p. 13-14 a list of 47 subscribers to the "Representation", headed by Thomas Gataker. Reproduction of original in the Union Theological Seminary Library, New York. Includes bibliographical references. eng Church and state -- England. Great Britain -- History -- Civil War, 1642-1649. A59254 R37368 (Wing S2605). civilwar no A serious and faithfull representation of the judgements of ministers of the Gospel within the province of London. Contained in a letter fro [no entry] 1649 6414 2 10 0 0 0 0 19 C The rate of 19 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-10 TCP Assigned for keying and markup 2005-10 Aptara Keyed and coded from ProQuest page images 2006-05 Taryn Hakala Sampled and proofread 2006-05 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A serious and Faithfull REPRESENTATION Of the Judgements of MINISTERS OF THE GOSPEL Within the PROVINCE of LONDON . Contained In a Letter from them to the General and his Councell of War . Delivered to his EXCELLENCE by some of the Subscribers , Ian. 18 . 1649. Proverbs 24. 11 , 12. If thou forbear to deliver them that are drawn unto death , and those that are ready to be slain : If thou sayest , Behold we know it not ; doth not he that pondereth the heart consider it ? and he that keepeth thy soul , doth not he know it ? and shall not he render to every man according to his works ? Printed at London , and Re-printed at Edinburgh by Evan Tyler Printer to the Kings most Excellent Majestie , 1649. A LETTER From Ministers of the Gospel within the Province of LONDON , whose Names are Subscribed : Delivered to His Excellency by some of the Subscribers , January 18. 1649. With desire to have it communicated to the Generall Councell of the ARMY . May it please your Excellency , with those of your Councell : WHereas of late divers Applications have been made , as well in writing as by verball Messages , inviting the Ministers of London , or some of them , to meet with the Officers of the Army , in their consultations about matters of Religion ; We , Ministers of the Gospel within the Province of London , hold it our Dutie , as then to refuse any such meeting as was proposed ; so now to give your Lordship and your Councell the Reasons of that Refusall , least by our silence we should seem to be wanting in that ingenuity and Candor which becomes all , but especially the Ministers of Jesus Christ . And understanding that some of our Brethren , at one Conference before your Lordship and some of your Councell , a and at another with some of your chief Officers , b have already manifested their dislike , both of your late Actions towards many of the Worthy Members of the Honourable House of Commons , and what likewise you have published in your late Remonstrance and Declaration , as your intention for setling the Affairs of the Kingdom , ( as we were informed by some of them , and willed thus to signifie , ) We thought fit hereby to manifest our Concurrence with those our Reverend Brethern ; Humbly desiring , That while we use that Plainnesse and Freedom which becometh the Abassadors of Christ , this our performance may not be misinterpreted , either as a transgressing the Law of Christian meeknesse , or an exceeding the Bounds of Ministeriall liberty ; We being commanded to cry aloud , and to lift up our voices as Trumpets , to shew the People their Transgressions , and the house of Jacob their sins . Had a Conference been desired with us onely to have given you resolution , whether the wayes wherein at the present you are walking , are agreeable to the Word of God , ( which Case indeed had been sutable for private persons to have propounded , and for Ministers of the Gospel to have resolved ) We should most willingly and freely have delivered our Judgements ( as our forementioned Brethren have done ) concerning these your practises ; and have given you this our Advice , grounded upon Scripture ; Namely , That in stead of proceeding further in such unwarrantable courses , you should have testified your timely and godly sorrow for what ( so clearly against the direct Rule of the Word ) you have already acted . And if onely for the clearing of this Case , a Conference had been desired , It was from the first professed that we should be ready and willing to meet , where and with whomsoever , to assert and maintain our Judgemnet therein . But as if the justnesse of your way were already granted by us ; We were onely invited to contribute our assistance in prosecution of what you had undertaken , which we conceive to be out of your Sphere ; And for us to have joyned in any consultation of this nature , would have made us accessary unto them ; guilty of the evill which is in them , and even partakers of other mens sinnes , contrary to the Apostles rule , who bids us abstain even from all appearance of evill , and have no fellowship with the unfruitfull works of darknesse , but reprove them rather . It is already sufficiently known ( besides all former miscarriages ) what Attempts of late have been put in practice against lawfull Authority : Especially by your late Remonstrance , and Declaration published in opposition to the proceedings of Parliament ; As also by seizing and imprisoning the Kings person , without the knowledge and consent of Parliament , and by that late unparalled violence offered to the Members of it , forcibly hindering above one hundred of them ( if we mistake not the number ) from sitting in Parliament , Imprisoning many of their Persons ; though many of them are known to us to be men of eminent Worth and Intergrity , and who have given most ample Testimony of their reall Affections to the good of the Kingdom ; and besides all this , there is an intent of Framing and contriving a new module , aswell of the Laws and Government of the Kingdom , as of the Constitution of a new kinde of Representative ( as you call it ) in stead of this and all future Parliaments ; and this to be Subscribed throughout the Kingdom , under the notion of an Agreement of the People ; as is Declared in your late Remonstrance , of November , 16. 1648. page 67. All which practices we cannot but judge , to be manifestly opposite to the lawfull Authority of those Magistrates , which God hath set over us , and to the Duty and Obedience ▪ which by the Lawes of God and Man , and by our manifold Oathes and Covenants , we stand obliged to render to them . And therefore we judge it our Duty , rather to testifie our utter dislike , and detestation , then to give any ( though but implicite and interpretative ) approbation of them . We remember the advice of Solomon , Fear thou the Lord , and the King , and meddle not with them that are given to change ; And that of Paul , Withdraw from every Brother that walketh * disorderly , and not according to the Traditions which you have received of us : Of which this is one , Put them in minde to be subject to Principalities and Powers , and to obey Magistrates : And , Let every soul be subject to the higher Powers , for there is no power but of God , the Powers that be , are Ordained of God : whosoever therefore resisteth the Power , resisteth the Ordinance of God , and they that resist , shall receive to themselves damnation . The fear of God therefore ( whose Ordinance is violated , when Magistracy is opposed ) makes us afraid of medling with those who without any colour of Legall Authority , meerly upon the presumption of Strength , shall attempt such Changes as these are . A●● We cannot but be deeply affected with grief and astonishment , to see that an Army , raised by Authority of Parliament , for the preservation of the Priviledges thereof , and of our Religion , Laws and Liberties , should contrary to their Trust , and many Ingagements , do that which tends to the manifest subversion of them all . We have not forgotten those declared Grounds and Principles , upon which the Parliament first took up Arms , and upon which We were induced to joyn with them ; ( from which We have not hitherto declined , and We trust through Gods grace never shall . ) We remember , That when the King , with a multitude of Armed men , demanded but a small number ( in comparison of those now secluded by you ) of the Members of Parliament : It was deemed such an horrid violation of their Priviledges , and an act so injurious , and destructive to the good of the Kingdom , as had not ( then ) any precedent or parallel ; And of what nature it was judged to be , by a Parliament then free and full , may appear by the Order of the House of Commons of January 3. 1641. When , hearing but of a purpose in the King to seize upon some of their Members , they Declared , If any Person whatsoever , shall offer to Arrest , or Detain , the Person of any Member of this House , without first acquainting this House therewith , and receiving further Order from this House , That it is lawfull for such Member , or any Person to assist him , and to stand upon his or their Guard of Defence , and to make resistance , according to the Protestation taken to Defend the Priviledges of Parliament ; and by the Declaration of January 17. 1641. That the Arresting of any Member of Parliament , by any Warrant whatsoever , without a Legall proceeding against them , and without consent of that House , whereof such Person is a Member , is against the Liberty of the Subject , and a breach of Priviledge of Parliament ; And the Person which shall Arrest any of these Persons , or any other Member of the Parliament , is Declared a publick Enemy of the Common-wealth . And this violation of their Priviledges , was that which did occasion first a Guard , and was afterwards one Reason of raising an Army : But that an Army thus raised by their Authority , and for their Preservation , should now so far exceed that Act which was then esteemed without parallel , could hardly have been imagined by us , had not our eyes been Witnesses of it . And although both Houses of Parliament ( who are joyntly together with the King , intrusted with the Supream Authority of the Kingdom ) saw cause to take up Armes for their own Defence , against the attempts made upon them by the King and his evil Councellours ; and for the Preservation of the Protestant Religion established ( which was then indangered by the growth of severall Errours and Innovations ; ) and for the securing of the Fundamentall Laws and Constitutions of the Kingdom , which they apprehended then to be undermined by severall illegall incroachments : Yet this cannot be pleaded as any justification or precedent for you ( who , in reference to the Power of Magistracy , are but private persons ) to usurp an Authority over King and Parliament , and to intermeddle with affairs which belong not to you . For the Laws of God , Nature , and Nations , together with the Dictates of Reason , and the common consent of all Casuists allow that to those which are intrusted with managing the Supream Authority of a State or Kingdom , which they do not allow to a multitude of private persons , though they have strength in their hands to effect it . And moreover , although the Parliament thus took up Arms for the defence of their Persons and Priviledges , and the Preservation of Religion , Laws , and Liberties ; Yet was it not their intention thereby to do violence to the Person of the King , or devest him of his Regall Authority , and what of right belongeth to him , ( as appears by their many Declarations in that behalf : ) Much lesse was it their purpose to subvert and overthrow the whole frame and fundamentall constitution of the Government of the Kingdbm , or to give power and authority to any persons whatsoever so to do . And therefore we apprehend our selves obliged thus to appear for the maintenance of our Religion , Laws and Liberties , together with the Constitution , Power and Priviledges of Parliament , and the setled Government of the Kingdom ; both , on the one hand , against all Malignant Counsells and Designes for the introduction of an Arbitrary and Tyrannical power in the King ; and , on the other hand , against all irregular licentious proceedings of private Persons , tending to the subversion of them , and to the introduction of Anarchy , Confusion , Prophanesse , and Irreligion . And we are the more strongly engaged thus to adhere firmly to these our former just Principles , by reason of the severall Oaths and Covenants generally taken throughout the Kingdom , as by the Protestation of May 5. 1641. wherein we do in the presence of Almighty God promise , vow and protest , according to the duty of our Allegiance to maintain and defend with our lives , power and estates , His Majesties Royall Person , Honour and Estate , and the Power and Priviledges of Parliament . As also by the Vow and Covenant , wherein the Lords and Commons have declared , that there had been a treacherous and horrid design to surprize the Cities of London and Westminster with the Suburbs , and by Arms to force the Parliament : And finding by constant experience , that many wayes of force and treachery are continually attempted , &c. Required , That all that are true-hearted and lovers of their Country should binde themselves each to other in that sacred Vow and Covenant , wherein we declare our abhorring and detesting the said wicked and treacherous designe , and that we would according to our power and vocation oppose and resist the same , and all other of the like nature . And likewise by the Solemn League and Covenant for the Reformation and defence of Religion , the Honour and Happinesse of the King , the Peace and Safety of the Kingdomes , &c. Wherein we have Covenanted , That we will sincerely , really and constantly in our severall Vocations , endeavour to preserve the Rights and Priviledges of the Parliaments , and Preserve and Defend the Kings Majesties Person and Authority , in the preservation and defence of the true Religion , and Liberties of the Kingdoms ; that the World may bear witnesse with our Consciences of our Loyalty , and that we have no thoughts or intentions to diminish His Majesties just power and greatnesse . In all which obligations , though the matter of them may be in part , of Civil concernment , yet the bond and tye of an Oath and Covenant is Religious , sacred , and inviolable . Which though some may esteem no more then an Almanack out of date , yet we look upon it as the Oath of GOD , in whose Name we have sworn , and who will certainly require it at our hands . We know with what a jealous eye , and severe hand , the LORD avenged the quarrel of his Covenant made by Zedekiah to the King of Babylon , though extorted from him , and prejudiciall to him . Shall he prosper ( saith God ) shall he escape , that doth such things ? Or shall he break the Covenant , and be delivered ? As I live , saith the Lord , seeing he despised the Oath by breaking the Covenant ( when so , he had given his hand ) he shall not escape . Therefore thus saith the Lord God , As I live , surely mine Oath that he hath despised , and my Covenant that he hath broken , even it will I recompense upon his own head . We dare not therefore ( when we have lift up our hands to the most High God ) by the violation of a more righteous Oath , provoke the wrath of the LORD against us , who is the searcher of all hearts , and to whom we must give an Accompt at the Great Day . Instead therefore of joyning in Consultation with you ; We do earnestly intreat you in the name of our Lord and Master Jesus Christ , whose Ambassadors we are , That you would commune with your own hearts , Consider the evil of your present wayes , and turn from them ; Remember from whence you are fallen , and repent and do your first works . You were once honourable and precious in the eyes of us and others of Gods servants , while you kept in Gods way , and within your own spheare ; you had our hearts , our help , and our Prayers for successe therein : But alas ! you have eclipsed your own glory , and brought a Cloud over all your excellencies . You are now walking in by-paths of your own , wherein we dare not say , The blessing of the Lord , be upon you , We blesse you in the name of the Lord , nor bid you God speed , lest we be partakers of your evil deeds . Instead of preserving the Truth and purity of Religion and the Worship of God ; we fear you are opening a door to desperate and damnable Errors and Heresies against the Truth of God , and to many licentious and wicked practises against the worship and ways of God . How is Religion made to stink by reason of your mis-carriages , and like to become a scorn and a reproach in all the Christian world ? How are the faces of Gods faithfull servants covered with shame , and their hearts filled with sorrow and grief 〈◊〉 thereof ? How is the Golden Cord of Government broken in sunder ? the Honour and Authority of Magistracy laid in the dust ? How hath the Parliament , which sustained the force and opposition of professed Enemies for many years , been made contemptible and torn in pieces by professed friends in one day ? You cannot but know how fully and frequently Gods Word commandeth and inforceth obedience & submission to Magistrates , forbidding also and condemning , ( and that under pain of damnation , ) such practises as these of yours are . As likewise what severe threatnings and exemplary judgements from God have been denounced against , and inflicted on the Contemners and Opposers of this his Ordinance . You know what a Brand the Apostle Iude sets upon those that despise dominion and speak evil of Dignities . Wo unto them ( saith he ) for they have gone in the way of Cain , and run greedily after the errour of Balaam for a reward , and perished in the gain-saying of Corah . You know the sad examples of Corah , Dathan , and Abiram in their mutinous Rebellion , & Levelling design against Magistracy and Ministry , in the Persons of Moses and Aaron , You take too much upon you ( said they to Moses and Aaron ) Seeing all the Congregation are holy . Wherefore then lift you up your selves above the Congregation of the Lord ? Which Moses fears not to call A gathering together against the Lord , and warnes the people to avoid their company , Depart from the tents of these wicked men , and touch nothing of theirs , least ye be consumed in all their sins ; After which the earth opened her mouth , and swallowed them up , with all that appertained to them : And yet there were in that Rebellion a considerable number of eminent men , two hundred and fifty Princes of the Assembly , famous in the Congregation , men of Renown . And consonant to the tenour of the Scriptures herein , hath alway been the constant judgement and doctrine of Protestant Divines both at home and abroad , with whose judgements we do fully concur ; disclaiming , detesting and abhorring the wicked and bloody Tenents and Practises of Jesuits , ( the worst of Papists , ) concerning the opposing of lawfull Magistrates by private Persons , and the murthering of Kings by any , though under the most specious and colourable pretences . Which Jesuiticall Principles and Counsels we fear , may have too great a concurrence with , if not an influence upon these late transactions . Now we desire you seriously , and as in the sight of God , to examine your own hearts and ways , and to deal with your selves as sometimes Nathan did with David . Put case some other party of men in the Kingdom , whose principles had not been concurrent with yours , should have attempted acts of such a nature , as those that you have performed ; as seising the Kings Person , and removing him from place to place without and against his and the Parliaments consent : would it not have been judged by you an intolerable contempt both of his and their authority ? Put case they and their confederates had attempted the removall of the Parliaments Guards , secured or inhibited a great number of their Members , contrived and promoted new Modules of their own , destructive to the being both of this and all other Parliaments , with other acts of the like nature ; we appeal to your own consciences , what clamours and accusations against them would from your selves have proceeded . And if in other Persons you would condemn the Fact , the Lord grant you hearts to see who are the men . Was it once a crime of the higstest nature , to endeavour the subversion of the fundamentall Laws of the Kingdom , to disswade the calling , or perswade the dissolution of Parliaments ; to countenance Arminians , or connive at Papists : and can it be now commendable to contrive the subversion of the whole Laws and Government of the Kingdom all at once ; and instead of a few errours to allow , ( as we fear some amongst you indeavour , ) a totall impunity , and universall Toleration of all Religions ? Be not deceived , God is not mocked : He knows how frequently you condemn that as a great crime in others , which you would have accounted a vertue in your selves ; But God who is no respecter of Persons alloweth no such rule . Those who knowing the judgement of God , that they which commit such things are worthy of death ; not onely do the same things , but have pleasure in , ( or consent with ) them that do them , in judging another condemn themselves . And thinkest thou this , O man , that judgest them which do such things , and doest the same , that thou shalt escape the judgement of God ? No surely , we are sure the Judgement of God is according to truth , against them which commit such things , Who will render to every man according to his deeds ; For there is no respect of persons with God . We desire that you would not be too confident on former Successes . If God have made you prosper while you were in His way , this can be no warrant for you to walk in wayes of your own , and promise your selves Successe therein ; Nay , if through Gods permission ( for reasons best known to himself ) you have had or may have Successe in an evil way , yet is it no justification thereof , nor incouragement to proceed therein . Yea , you know , that it is one of the greatest Judgements , when God suffers men to prosper in sinfull courses . Wise Solomon tels us from his own experience , that there be somtimes just men to whom it happeneth according to the work of the wicked ; again , There be wicked men to whom it happeneth according to the work of the righteous : There is a just man that perisheth in his righteousnesse , and there is a wicked man that prelongeth his life in his wickednesse : But , because sentence against an evil work is not executed speedily , shall therefore the heart of the sonnes of men be fully set in them to do evil ? God forbid . And therfore the Providence of God ( which is so often pleaded in justification of your wayes ) is no safe rule to walk by , especially in such acts as the Word of God condems . God doth not approve the practise of whatsoever his Providence doth permit . When David , in the cave , had an opportunity to destroy Saul , ( who was then in actuall pursuance of him for his life , ) Davids men make use of such an Argument from Providence , Behold , say they , the day of which the Lord said unto thee , Behold , I will deliver thine enemy into thine hand that thou mayest do to him as it shall seem good unto thee , but David neither durst himself , nor would permit his men to make use thereof ; but saith , The Lord forbid that I should do this thing unto my Master the Lords Annointed , to stretch forth my hand against him . Again , when David found Saul sleeping in his Trench , behold a Providence ( might Abishai have said ) God , saith he , hath delivered thine enemy into thine hand this day , now therefore let me smite him , &c. No , saith David , Destroy him not , for who can stretch forth his hand against the Lords Anointed and be guiltless ? But if , to follow Providence , had bin a sufficient warrant ; David should have taken another course . In summe , if this be a good warrant , nothing can be a sin , for nothing can come to passe at all , unlesse the permissive Providence of God afford an opportunity . Nor is it safe to be guided by Impulses of Spirit , or pretended impressions on your hearts , without or against the rule of Gods written Word . For by this means the temptations of Satan , and the motions of Gods spirit will be put in equall ballance . And we desire you likewise to consider , whether any History , sacred or profane , recordeth any example of an impulse of spirit falling upon Multitudes of Persons at the same time , putting them all at once upon performances contrary to morrall Precepts ; as also , whether such Persons who are acted by an impulse of spirit , can Command others who want it , ( nay , who do not so much as pretend to have it ) to do that unto , which themselves pretend to be so incited ? We know that it is the duty of Christians , to try such instigations by the Word of God , and examine how well they agree thereunto , that they may accordingly judge , whether it be the voice of God , or the voice of Satan , and of their own corrupt hearts , that prompteth them . To the Law and to the Testimony , if they speak not according to this Word , it is because there is no light in them . The Apostle Peter directs the Jews to whom he wrote , to adhere to the word written , as to a more sure word of Prophesie . By the same Rule , whereby we must try the spirits , we must also try the impulses of spirit , otherwise we do exceedngly strengthen the divils hands against our own souls , and tempt him to tempt us . If beyond all this you plead Necessity of doing thus , least what you pretend as a glorious work , might else miscarry , and therefore venture on these wayes , which are by your selves confessed to be irregular and not justifiable ; We answer , that no necessity can oblige a man to sinne ; God stands not in need of our sin to carry on his own work . Will ye speak wickedly for God , and talk deceitfully for him ? saith Job . And yet this Plea of necessity is of the lesse weight in your case , because , we fear , the ends you aim at , are no more justifiable then the means you use ; and the necessity pleaded is either meerly pretended , or at least contracted by your own miscarriages . But if at any time a Precept of God may be dispensed with upon a Necessity : Yet , we suppose your selves will grant , That this necessity must be Absolute , Present , and Clear ; not Doubtful , Uncertain , and Conjectural , as that which is alledged in your case must needs be , it being discerned onely by your selves and your own party . It is most apparent to us , that there was of late no necessity at all of these your irregular practices ; the Parliament being ( till forced by you ) ful and free , acting what was Covenanted for , and ( if we mistake not ) what was agreed upon long before by the Parliaments of both Kingdoms . Besides , you have engaged your selves by an Oath to preserve his Majesties person , and the Priviledges of Parliament ; and this is most clear , That no Necessity can justifie Perjury , or dispence with lawful Oaths ; That dreadful flying Roll being ready to seise upon him that sweareth falsly by the Name of God . An example of which severe judgement from God , for the violation of an Oath , you haue in Saul , who though he did out of a good intention , in his zeal to the children of Israel , slay the Gibeonites ( a people formerly accursed , and who had fallaciously procured a Covenant from Joshua above two hundred years before ) yet for Sauls breaking of that Covenant , was the whole Kingdom of Israel , and his posterity in particular , most severely punished by God . We do therefore upon the whole matter , seriously beseech you , as in the sight of God , to recede from these evil wayes , and contain your selves within your own bounds , to learn John Baptists Lesson for Soldiers , Do violence to no man ( or , put no man in fear ) neither accuse any man falsly , and be content with your wages . But if you persist in these wayes , behold , you have sinned against the Lord , and be sure your sin will finde you out ; and take heed , lest , when the hand of God shall overtake you , and turn the wheel upon you , you be found to suffer both as evil doers , and as busie-bodies in other mens matters . And when you shall thus return to your duty ; as we shall have cause to blesse God for it , so we shall not need to fear those threatnings which some of us have received ( we say not from your selves , yet ) from Messengers directed ( as they informed us ) immediately from your selves , to some of us , That if we persist to stir up the people to Sedition ( for so it seems our bewailing your sins before the Lord , is interpreted ) and Soldiers do us a mischief , we may thank our selves ; That if there follow another War , you will give quarter to none that stands against you ; That you will spare neither man , woman , nor childe , English or Sranger . But if these our Exhortations prevail not , we have discharged our duty , and , we hope , delivered our own souls ; and if it be our portion to suffer , we trust we shall suffer as Christians , and for well-doing , and that such sufferings shall be acceptable with God ; in whose sight the death of his Saints is precious ; Who when he maketh inquisition for blood , forgetteth not the cry of the humble ; and though some of us were told by one of the Messengers sent from you , That if we put our selves upon suffering , we shall have suffering enough : yet we know , That the God whom we serve is able to deliver us : To whom , in the discharge of our duty , we commit the keeping our souls , as to a faithfull Creator . And thus out of a zeal to Gods glory , a care to discharge our duties , and an hearty desire after the comfort and salvation of your souls , we have freely and faithfully declared our judgements concerning your late and present proceedings . If the Lord please to make it effectual for your Reformation , we and all the Churches of Christ shall have cause to blesse God for you ; but if for our sins , and the sins of the Land , the Lord make you instruments of misery and confusion ( which your present actings do certainly tend to ) we will say with Eli , It is the Lord , let him do what seemeth him good . But we hope better things of you , and subscribe our selves , Jan. 17. 1649. Your servants in the Lord , Thomas Gataker , Pastor of Rotherhith . George Walker , Pastor of John Evangelist . Arthur Jackson , Pastor of Michael Woodstreet . Charles Ofspring , Pastor of Antholines . Henry Robrough , Pastor of Leonards Eastcheap . Nicholas Profet , Minister of the Word at Fosters . Thomas Case , Minister of MaudlinsMilk-street . Stanly Gower , Min. of the Gospel at Martins Ludgate . Andrew Janeway , of Alhallows on the Wall . Samuel Clark , Minister of Bennet Fynk . Thomas Clandon , Pastor of Alhallows Barking . John Wall , Minister of Michael Cornhil . James Cranford , Pastor of Christophers . James Nalton , Pastor of Leonard Fosterlane . Thomas Cawton , Paster of Bartholomew Exchange . Iohn Fuller , Minister of Buttolphs Bishopsgate . Francis Roberts , Pastor of Austins . William Ienkin , Pastor of Christ-Church . Eldidad Blackwell , Pastor of Alhallows Vndershaft . William Harrison , Minister of Grace-Church . Iohn Sheffield , Minister of Swithins . Matthew Haviland , Minister of Trinity Parish . George Smalewood , Pastor of Mildreds Poultrey . William Taylor , Pastor of Stephens Colemanstreet . Christopher Love , Pastor of Anne Aldersgate . Robert Mercer , Minister of Brides . Ralph Robinson , Pastor of Mary Woolnoth . William Blackmore , Pastor of Peters Cornhill . Francis Peck , Pastor of Nicholas Acons . Stephen watkins , Minister of the Gospel at Saviors Southwark . William Wickins , Pastor of Andrew Hubbard . Iohn Wallis , Minister of Martins Iron-monger-lane . Thomas Manton , Minister of Stoke-Newington . Tho : Gouge , Minister of Sepulchres . Tho : VVatson , Pastor of Stevens Walbrook . Nathaniel Staniforth , Minister of Mary Bothaw . Iohn Halk , Preacher at Alhallows on the Wall . Iohn Glasscock , Minister of the Gospel at Andrew Undershaft . Thomas Whately , Pastor of Mary Woolchurch . Iacob Tice , Pastor of Buttolph Billingsgate . Ionathan Lloyd , Pastor of James Garlickhith . Iohn Morton , Pastor of Newington-Buts . Ioshuah Kirby , Minister of the Word . Arthur Barham , Pastor of Helens . Ben : Needler , Pastor of Margaret Moses . Iohn VVells , Minister of Olaves Jury . Robert Matthew , Minister of Andrew Wardrobe . FINIS . Notes, typically marginal, from the original text Notes for div A59254e-170 a Mr. Marshall , Mr. Calamy . Mr. Whitakers . Mr. Sedgwick , &c. b Mr. Whitaker . Mr. Calamy . Mr. Ash , &c. 1 Tim. 5.22 2. Thes. 5.22 Ephes. 5. 11. Prov. 24. 21. 2 Thes. 3. 6. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Tit. 3. 1. Rom. 13. 1. 2. Ezek. 17. 14. 15 , 18 , 19. Psa. 129. 1. 8 2 John v. 11. Jude v. 8. 11 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Or Saints . Num. 16. 3. 11 , 26. 32 , 33 29. Verse 2. Rom. 1. 32. Rom. 2. 1. 3 Ver. 2. 6. 11. Eccles. 8. 14. Eccles. 7. 15. Eccles. 8. 11. 1 Sam. 24. 4 , 6 , 7 , 13. 1 Sam. 26. 8 , 9. Isa. 28. 20. 2 Pet. 1. 19. Job 13. 7. Zech. 5. 4. 2 Sam. 21. 1 , 2 , 6. Luke 3. 14. Numb. 32. 23. 1 Pet. 4. 15 , Mr. Peters , &c. Ezek. 33. 9. 1 Pet. 4. 16. 1 Pet. 3. 17. 1 Pet. 2. 20. Psal. 116. 15. Psa. 9. 12. Mr. Peters . Dan. 3. 17. 2 Pet. 4. 19. 1 Sam. 3. 18 
A16614	----	A meditation of mans mortalitie Containing an exposition of the ninetieth psalme. By that Reuerend and religious seruant of God Mr. William Bradshavv, sometime fellow of Sidney Colledge in Cambridge. Published since his decease by Thomas Gataker B. of D. and Pastor of Rotherhith. Bradshaw, William, 1571-1618. 1621 Approx. 111 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A16614 STC 3521 ESTC S119290 99854497 99854497 19922 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16614) Transcribed from: (Early English Books Online ; image set 19922) Images scanned from microfilm: (Early English books, 1475-1640 ; 1195:24) A meditation of mans mortalitie Containing an exposition of the ninetieth psalme. By that Reuerend and religious seruant of God Mr. William Bradshavv, sometime fellow of Sidney Colledge in Cambridge. Published since his decease by Thomas Gataker B. of D. and Pastor of Rotherhith. Bradshaw, William, 1571-1618. Gataker, Thomas, 1574-1654. [6], 73, [1] p. Printed by Iohn Dawson for Fulke Clifton, and are to be sold on New-fish streete hill vnder Saint Margrets Church, London : 1621. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms XC -- Commentaries -- Early works to 1800. Death -- Meditations -- Early works to 1800. 2004-08 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 Judith Siefring Sampled and proofread 2004-09 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A MEDITATION OF MANS MORTALITIE . CONTAINING AN Exposition of the Ninetieth PSALME . By that Reuerend and Religious Seruant of GOD M r WILLIAM BRADSHAVV , sometime Fellow of Sidney Colledge in CAMBIDGE . Published since his decease by THOMAS GATAKER B. of D. and Pastor of ROTHERHITH . LONDON Printed by Iohn Dawson for Fulke Clifton , and are to be sold on New-fish streete hill vnder Saint Margrets Church . 1621. TO THE RIGHT WORSHIPFVLL AND RELIGIOVS THE Lady GRACE DARCY , encrease of all Spirituall grace and true comfort here , with assurance of eternall glory and happinesse hereafter . GOOD MADAME , These holy and heauenly Meditations were by the Author of them at first conceived upon occasion of the decease of that Religious Gentleman , of blessed memory , your deare Father , under whose roofe hee then lived . Since which time it hath pleased God to giue you further occasion of Meditation in this kind , ( not to mention the losse of the Author himselfe , which I well know , very feelingly affected you ) by renting from you as it were the one halfe of your selfe , that worthy Knight , that was one flesh with you while he lived , and continueth one spirit with you notwithstanding his decease . It hath pleased God thus by sundry crosses successiuely to exercise his graces in you , and to preach that vnto you by reall , and those domesticall , ( I may well so call them ) Sermons , that this Discourse and Treatise mainly tendeth unto . Neither ought it at all a to dismay or discourage any of Gods Children , when they shall consider , how it pleaseth God to follow them with Crosses , either in this kinde , or any other . b It is for our good , that we be trained up in the schoole of afflictions . The Spirit of God pronounceth them c blessed , that are corrected and instructed . And the very Heathen themselues haue held them d unhappy , that had never tasted of any unhappinesse . Happy are wee that ever wee came into this Schoole , so be wee proue not truants in it , but c come better out of it then wee came in . Now this how it may be effected , this blessed servant of God now with God , having long beene experienced , and well profited therein , doth from the Spirit of God speaking by Moses the Man of God , here manifest . In regard whereof I haue the rather made choice to addresse that to your LADIESHIP , which your wel-deserving both of the Author and his issue doth otherwise giue you good interest in , and a just title unto . And so wishing unto your selfe , and all other that shall make use of it , that benefit by it , that by the Author was at first entended in it ; with thankfull acknowledgement of your great loue and kindnesse shewed both to him while hee lived , and to his poore Widow and Fatherlesse ones since his decease , I take leaue , and rest Your LADIESHIPS to be commanded in the Lord THO : GATAKER . A MEDITATION OF MANS MORTALITIE . A GODLY MEDITATION ON PSALME 90. A Prayer of Moses the Man of God. THis Psalme is a Meditation of Mans Mortalitie : An Argument that all of vs haue most feeling Occasions to thinke of , and to be affected withall . This Meditation is conceiued in the forme of a Prayer , as is expressed in the Title ; and is apparent by the Psalme it selfe : For the Prophet directeth his speech vnto God ; and therein teacheth vs ; That our Meditations , and thoughts , and affections in and about this Argument , should be holy and religious , such as are fit to be presented to God himselfe . And that in our Meditations hereof we should withdraw our selues into the presence of GOD ; and as it were in a speciall manner make him acquainted with them : For this is a meanes to reape found and true comfort thereby . The Author of this Meditation was Moses , as appeares also by the Title ; Howsoeuer some vpon no good ground suppose , that it was a Psalme of Dauid made in the person of Moses . And albeit it be not set downe or mentioned in any other of Moses his workes ; yet that no whit hindreth , but that it may well be his , as all Circumstances in it doe well fit thereunto . Neither indeed had any man after Moses more cause to meditate on this Argument , and to be throughly affected therewith . Now Moses the Author of it is here described to be the Man of God : that is , a speciall and more then ordinary Seruant of God. So that it is as if it had beene said ; That famous and renowmed Seruant of God was in manner as followeth , affected with the consideration of Mans Mortalitie ; and vpon the same penned this Psalme , that other of Gods seruants might learne of him , how in like manner to be affected therewith . Whence we learne : 1. That euery true Seruant of God hath and euer shall haue iust cause to meditate of , and in most feeling manner to be affected with the consideration of this matter . Yea , the greater and more worthie Seruant of God one is , the more deeply will he be affected therewith . 2. That this is a part of our speciall seruice , wherein we shall shew our selues to be Men and Women of God in a speciall manner , to meditate seriously hereon , and to be affected herewith ; As the neglect thereof is a speciall signe of one that is no Man of God. 3. That the Seruants of God herein had neede not onely of generall Rules , but of speciall patterns and directions , how and in what manner to be haue themselues in this consideration ; least on the one side they be swallowed vp in the gulph of despaire , or on the other side encouraged and hartned on to prophanenesse , making that cursed and damnable use thereof , that Epicures use to do , saying , Let vs eate and drinke ; for to morrow we shall die : Let vs be merrie while we may . The Psalme it selfe consisteth of 1. A Preface . 2. A Complaint . A Petition . IN the Preface , the Prophet prayseth God : and by praysing him laboureth to moove God the rather to hearken unto the Complaint and Petition , that afterwards he is to make . And indeed this is a speciall meanes to make our Complaints to be regarded of God , and our Petitions graunted , when in the making of them , we shall bring hearts possessed with the loue of God , and our mouths filled with his prayse . For there is no true Child of God , be his soule neuer so deeply possest with sorrow and plunged in misery , but he shall finde Arguments of the prayse and glory of God in the very middest of his misery . Neither will God find mercy to be mooved with their Complaints , nor regard their Requests , that in the apprehension of their miseries haue no hearts to conceiue , or mouths to utter his prayse . So that would we mooue the Lord to Compassion in our misery , and to graunt our requests ? Let us in the first place stirre vp our hearts , to consider Gods goodnesse , and prayse , and to manifest the same in the middest of all Gods Iudgements ; els it will nothing boote us to begge , or to complaine . Those therefore that in the sense of their misery , can finde no true and heartie matter to prayse and glorifie God , though they should rend the Heauen with their cryes , and beg and aske from morning to euening , yet cannot looke to receiue any comfortable answer at Gods hands . So that herein we should examine our hearts and affections . For looke with what measure of the loue of God , and of the acknowledgement of his goodnesse they are replenished , in that measure may we hope that the Lord will hearken vnto us . The Prophet prayseth the Lord 1. For his goodnesse towardes his people . 2. For his worthinesse in himselfe . IN the first he manifests his thankfull minde to God for his kindnesse passed ; in the other his hope & confidence in God for the time to come . VERS . I. Lord , thou hast beene our dwelling place in all generations . IN this first part , the Prophet acknowledgeth , That God at all times , and in all ages hath had a speciall care of his Saints and Seruants , to prouide for them all things necessary for this life ; For vnder the name of dwelling place , or Mansion house , the Prophet vnderstandeth all helpes and comforts necessary for this life , both for maintenance and protection . For the use of such houses was wont to be not onely to defend men from the iniurie of the Wether , and to keepe safely , within the walls and vnder the roofe , all other things necessary for this life ; and to be a place of abode , wherein men might the more commodiously prouide for all other things necessary , and walke in some Calling , profitable to their neighbour , and to the glory of God : But also to protect them from the violence of bruit Beasts and rage of enemies . Now the Prophet herein seemes to note a speciall and more immediate prouidence of God toward himselfe , and the people of God : ( For of all kind of people they seemed to be most forsaken and forlorne : ) That whereas the rest of the world , seemed to haue their habitations & Mansions rooted in the earth , and so to dwell vpon the earth ; to liue in Citties and walled Townes in all wealth and State ; Gods people were as it were without house and home . Abraham was called out of his owne Country , from his fathers house , where no doubt he had goodly buildings , and large revenues , and was commanded by God to liue as a Forreiner in a strange Country , amongst sauage people , that he knew not ; and to abide in Tents , Boothes , and Cabins , hauing little hope to liue a setled and comfortable life in any place . In like manner liued his posteritie , Isaac , Iacob , and the twelue Patriarks , wandring from place to place , in the Land of Canaan ; from thence translated into the Land of Egypt ; there liuing at courtesie , and as it were Tenants at will , and in such slauery and bondage , that it had beene better for them to haue beene without house and home . After this for fortie yeares together , ( at what time this Psalme was pen'd , ) they wandred vp and downe in a desolate Wildernesse ; Remoouing from place to place , and wandring as it were in a maze . So that of all the people of the Earth , Gods owne people had hitherto liued as Pilgrimes and banished persons , without house or home . And therefore the Prophet here professeth , that God himselfe more immediately by his extraordinary prouidence , for many ages together had protected them , and beene as it were a Mansion-house vnto them ; That is , The more they were depriued of these ordinary comforts of this life , the more was God present with them , supplying by his extraordinary and immediate Prouidence , what they wanted in regard of ordinary meanes . The due consideration of this point may minister matter of great Ioy and Comfort to such children of God as are thoroughly humbled with the consideration of Mans Mortalitie in generall , or of theirs , that they relie and depend vpon in speciall : and it may serue as it were for a bottome , and for brinkes to keepe their sorrow within bounds and compasse . For surely this cannot but bee a meanes of great sorrow and trouble of minde to them that liue and depend vpon others , ( especially when any feeling occasion shall be offred vnto them ) to consider the mortalitie of these that they depend vpon , and from whom they receiue the comforts and meanes of this life , upon whose life and breath , vnder God hitherto they haue enioyed their Mansion , or dwelling places . Neither can it be lesse sorrow and trouble for these vpon whom others depend , to consider their owne Mortalitie , when they shall haue wife and children , or any other depending vpon them , liuing and breathing as it were by them ; It cannot I say , but goe neare their hearts , if they loue those that are vnder them , to thinke , that they are but mortall and frayle flesh , that they know not how soone they shall be called from them , and that then they shall leaue them destitute of those comforts and helps which now they haue by them . Sorrow herein , especially when by the hand of God we shall be called to thinke of our Mortality , can hardly keepe it selfe within bounds and compasse . But if we could meditate of that which the Prophet here speaks , it would support and vphold vs , and keepe our feares and sorrowes within bounds and compasse . Hence then we are to learne : 1. That God is in all those meanes and comforts , and stayes that we haue in this life : That we should not liue in any dwelling place , vnder any person with any comfort or content , were it not by the Prouidence of God , and such a Prouidence as Gods childe shall ( if he rouse vp his thoughts ) haue such a sence and feeling of the same , that he shall see and feele God in the meanes : and shall acknowledge , that though he haue had a house to dwell in , and other helps of this life , yet they are nothing without God , that it is he indeed that is his dwelling , his liuing , his maintenance , &c. 2. That the more that God withdraweth these meanes from his children , the poorer and more vncertaine their states are in their houses and Farmes , or places of abode , the more shall they find the Lord to be himselfe all these vnto them . For his Prouidence herein is neuer more felt then when they are most destitute of all outward helps and meanes . 3. This is a Doctrine of comfort , not onely in regard of our selues , but of those we shall leaue behind vs. Euery man cannot leaue his wife or children , or seruants houses to dwell in , though they desire and endeuour it neuer so much . Yet this may be a ●ay vnto vs , and may moderate our griefes herein , That God himselfe is a dwelling house vnto all 〈◊〉 ; and certainly will prouide for all his , whatsoeuer shall be needfull and the more destitute and forlorne we leaue them , when through mortalitie we shall be taken away from them , the more he will be an habitation and Mansion house vnto them ; which is a surer house then any of our houses of stone and clay : And this we may be sure to leaue our wiues and children , if they be Gods. 4. The more experience we shall haue of this good Prouidence of God , the more let vs be readie to giue the prayse and glory thereof to God : And shew our selues in our deepest thoughts of Mortalitie to be such as yet do acknowledge God to haue beene in all ages an habitation vnto his , and at all times vnto vs. 5. Let vs delight onely in this Mansion , which we cannot let nor loose : which will not leaue vs , when we leaue this world , but will abide by vs for euer . VERS . 2. Before the Mountaines were brought forth , or euer thou hadst formed the earth ; euen from euerlasting to euerlasting thou art God. THE second Argument of Gods prayse is from his worthinesse and excellencie of himselfe ; That he is a God eternall and immutable ; one that euer hath beene , and euer shall be the same ; in whom there is no alteration , nor shadow of change . He was God before the Mountaines were brought forth , yea , before the earth was made , and he will be God for euer and euer : And those properties and qualities that are in him ; were euer in him , and will be in him for euer and euer . This prayse of God doth fit that present Argument which the Prophet hath in hand : And tends to moderate and keepe in compasse immoderate sorrow that may arise either from the consideration of our owne Mortalitie , or the Mortalitie of any other . For that , notwithstanding the changes and alterations that we see in the world , that may discourage vs , and breede distrust and diffidence in vs , yet , if we be the true Children of God , we haue had a true feeling and sence of his loue and speciall Prouidence ouer vs. And if we haue once felt it indeed , there is no cause but to hope for the continuance thereof . For as he is an eternall God , so his loue is an eternall loue ; it was before all Worlds , and shall be for euer and euer . Is therefore the hand of God vpon thee ? Dost thou see and feele thy selfe to be mortall ? Dost thou see those thou dependest vpon to be such ? What ? Dost thou thinke therefore that God that did loue thee , and that in his loue raised vp these and these meanes for thee , is mortall also and mutable ? No : Though he change and alter the meanes , and therby would haue thee to feare and tremble before him ; yet doe not thou for all that despaire ? Be thou still the Child of God : Let no changes either threatned or effected change thy minde and affection to God : and though God shall for a time humble thee , and seeme for a time to thrust thee from thine house , and all comforts of thy life , to make thee to know thy selfe ; yet his affection is the same to thee that euer it was ; it can no more change then he doth change . And therfore as God out of his eternall loue hath heretofore beene good vnto thee , so be thou assured , that out of the same loue he will continue so to be in the midst of all changes and alterations whatsoeuer . The particular description of Gods eternitie and immutabilitie fitteth this place and Argument . What more firme then rockes and mountaines ! What more stable then the earth that neuer remooues out of his place , nor moues in his place ? Yet that God , which is eternall , which was before they were made , is more immouable then they . The greatest Mountaines vpon the earth , yea , the earth it selfe shall sooner be mooued and remoued , then he , not onely in his nature , but in his affection and disposition . And though wee had neuer such certaine dwelling places in this World , though our houses were built vppon the firmest Rockes and highest Mountaines ; yet wee should not be sure , except the Lord himselfe bee our dwelling place . Our confidence in such places is nothing without him . What sayth the Lord by his Prophet to the Edomites , Obadiah 3. 4. The pride of thy heart hath deceiued thee thou that dwellest in the Clefts of the Rocke , whose habitation is on high ; that sayth in his heart , Who shall bring mee downe ? Whereas if the Lord bee our dwelling house , we are sure and safe . For hee is a Rocke , a Castle , a Fort , a Secret place to all his . VERS . 3. Thou turnest man to destruction , saying , Returne , ye Children of Adam . HIs complaint is to God , as to the Author of our mortalitie : and that mortalitie which is from God he setteth forth . 1. By diuerse Comparisons , 2. By the cause that moueth God to make man see such mortalitie . In the first place the Prophet conceiueth of God as of a Potter , that hauing of dust tempered a masse and framed it into a vessell and dried it , doth presently , within a minute of an houre after , dash it againe in peeces , and beat it to dust , in passion as it were speaking vnto it , Get thee to the dust againe . The word here translated Destruction , signifies a Beating , or Grinding , or Pounding of a thing to Powder . And the Prophet seemes to allude to the third of Genesis , where God speaks of Adam , Dust thou art and to dust thou shalt returne , as if he should say : O Lord , thou that hast made and framed man of the dust of the earth , thou beatest him to dust againe : And as thou madest him by thy Word alone , So with thy Word thou suddainly turnest , and beatest him againe to dust ; as a man that makes a thing , and presently marres it againe . Hence we learne : 1. That as it is God by whom we liue ; So it is he by whom and whose meanes we die : By what meanes soeuer men come to their ends , whether by a timely or vntimely death , God hath the maine stroke . The sword that takes away our life , must goe out of his mouth , before we can die . It s hee that sayth , Returne , Oh sonne of man ! before a man can returne to dust . So then let vs not so much regard the threats and brags of men : but let vs that feare death , feare the Lord that gaue life . For he onely quickneth , he onely killeth . 2. He doth it with a word , against which is no resistance , when that word is once come out of his mouth , it is not all the dyet Physicke , & helpe , and prayers in the world that can saue the life , And this he can doe suddainly , in the twinckling of an eye . And therefore we should , as wee loue our liues , feare him , and take heed how we offend and displease him , that can with a word turne the strongest man into dust . 3. The style that God giueth to man , when he calleth him out of this world , is the Child of Adam , and of Dust : as if he said ; Thou art but the Child of dust ; of dust thou art made ; thou art sprung from them that were but dust , and which are all turned vnto dust ; goe thou also to dust . So that we should thinke seriously of the matter that we are made of , and be humbled with the consideration thereof ; And herein iustifie the Lord in his dealing . For why may not he that hath made vs of dust , turne vs againe vnto dust ? And this should teach vs to take heed how wee place our maine and principall hope in Man , who is but the child of dust , who must returne to dust as soone as God calls him , and bids him returne . 4 This sheweth the absolute power which the Lord hath ouer these bodies of ours . A Potter hath not more power ouer the vessell of clay that he maketh . Which as it should teach vs to take heede how we murmur and repine against GOD for ought he doth in this kind : so it should likewise admonish vs , to use our bodies whilest wee haue them , and before wee and they returne to dust againe , to his glory ; That so from dust they may be raised againe by him to immortalitie . VERS . 4. For a thousand yeares in thy sight are but as yesterday that is past , and as a Watch in the night . THe Prophet sheweth further in this part of his complaint , that God doth as it were suddainly raise vp a man and breake him againe , because that in his eyes a thousand yeares are but as yesterday that is passed ; and as a watch in the night . Now if it be so with God in regard of his eternity , that a thousand yeares are but as yesterday , and the fourth part of a night ; then surely in his eyes the life of man , though he should liue to threescore and ten , is but short ; as short as if a man should make a thing , and marre it within a quarter of an houre , yea , in the very same minute or moment almost . Hence we learne . 1. Not to measure length of time by the time we spend here , though wee were sure to liue till eightie or a hundred yeares , but to measure it by Gods eternitie ; to consider what it is in respect of God , and of theirs that liue with God , and are in grace and fauour with him . For surely when they haue enioyed his presence a thousand yeares in all blisse , they are no whit then weary thereof , nor is it but as if they had beene with him but an houre . 2. This is a terror to the wicked , for though they be a thousand yeares in hell , yet with God it is but as yesterday . Which shewes the extreame folly of them , that for a little pleasure in this life , which is so vncertaine , and so momentary , do so little regard eternall woe . 3. The consideration of this should perswade that God hath made vs for another end then to liue here . For we may not thinke he would with such endeuour make Man in his owne Image , to destroy it suddainly againe , and to no other purpose ; But he destroys man , and makes him returne to dust againe , that he may translate him to another condition of life . And therefore our life here is but a way to another . VERS . 5. Thou carryest them away as with a Floud — THE Prophet hauing before shewed what mortality God hath subiected the sonnes of Adam unto : how he doth make them , and as it were the same day , yea , the same houre that he hath made them , marre and destroy them againe , a thousand yeares in his sight being as yesterday , or but as it were the eyghth part of a day . He proceedes now to set forth this condition of Man more plainly by three Comparisons . In the first Comparison , he resembles him in respect of his life to those things that are violently carryed-away in an Invndation . As we see in great and extraordinary floods & invndations , all that is in the way , Beast and Cattell , and all that are within the force of the streame are carryed violently away ; so it is with man : God doth as it were set open certaine flood-gats against him , and by violent streames and inundations of waters , as it were , he sweepes him away . For ( as he shewed vs before ) the time that we liue here , though we live more then the ordinary period of mans daies is with God but a very short time , but as a watch in the night , the fourth part of the night . It continually flowes , and flowes faster , swifter , and with greater violence then the strongest streame ; and it carryeth vs with it ; and the course thereof wee cannot stay , no more then the ebbing and flowing of the Sea , or the courses of the Sunne and Moone . Against this streame we cannot swimme , but the more we shall striue against it , the faster we shall be carryed away with it . Hence the Prophet teacheth vs. To meditate seriously of the swift passage of our dayes , how our life runnes away like a streame of waters , and carryeth vs with it ; our condition in the eyes of God , in regard of our life in this world being but as if a man that knowes not how to swimme , should be cast into a great streame of water , and headlong carryed downe in it , so that he may sprawle sometime , lift vp his head or his hands , cry for helpe , catch hold of this thing and that for a time ; but his end will be drowning , and it is but a small time that he can hold out , but that as it carries him away , so it will swallow him vp . And surely our life here if it be rightly considered , is but like the life of such a person , as is violently carryed downe a streame . All the actions and motions of our life , and for it , are but like vnto the striuings and struglings of a man in that case : Our eating , our drinking , our Physicke , our sports , and all other meanes , they are but like his motions , that is violently carryed downe the streame : When we haue done what we can , die we must , and be drown'd in this Deluge . The use of this consideration may be to teach us . 1. The vanitie of Men , that thinke here vpon earth , to build them euerlasting habitations , and neuer to be remooued ; and that trouble their minds about nothing but how they may get sure houlds and tenures here . Alas what vanitie were in this man that is carried down a violent streame of water , that hath no hope to recouer himselfe , but is sure , howsoeuer for some small time hee breathes and hath his sences , to bee drowned out of hand , yet whilst he breaths and hath his sences , to be thinking , and fore-casting of building of houses , of purchasing lands , of planting orchards , and of prouiding this thing and that thing for his use for fortie or sixtie yeares to come . 2. This should teach vs in the want of the meanes of this life , for our selues and posteritie , to be content to take it lesse to heart , then worldly and couetous persons vse to doe . Who in feares and distrusts in regard of the time to come , how they shall doe when they are old and not able to worke , how they shall liue when such and such friends be gone , how their children shall do when they are dead ; many times in the abundance , for the present , of those things which others before their eyes doe want , liue most miserably and vncomfortably , yea , a life worse then death , and that onely for thinking of the time to come , whereas if these persons would thinke how mortall they , and their children are , how short a time they haue to liue here , how they are carryed away as it were with a flood , they and their children , and all else , these matters would neuer so much run in their heads , neither would they vexe and trouble themselues and others so much about them as they do : But now we dreame of immortalitie in this life , and put from vs as much as we can the houre of our death , So liuing and desiring to liue here , as if we should liue euer here , or there were no liuing els where . Were not they starke mad that seeing their children carried away with a flood , strugling and breathing in the waters for life , and readie to be drown'd , and no hope of pulling them out , would be carking and caring , and vexing themselues , how they should prouide for them ? Nay , let Christians , seeing their liues are so short , here comfort themselues in their wants and their childrens , and labour so that small time they haue to liue , that after this short and transitorie life , they and their children may liue eternally in Heauen . — They are as a sleepe . — THE second Comparison followeth , wherein the Prophet compares the life of man & all the pleasures and sorrowes accompanying the same to a sleepe . Alas , what sooner passeth away ? What is easier broken off then sleepe ? how short also are the pleasures and sorrowes that are in sleepe ? Surely the whole state and condition of a man in this life is but like the state and condition of a man in sleepe : all things fall out so like in either . Our life may be compared to sleepe in foure respects . 1. In regard of the shortnesse of it . 2. In regard of the easinesse of being put out of it . 3. In regard of the many meanes to disquiet and breake it off . 4. In regard of the many errors in it . For the first three ; sleepe is but short : and the sweeter it is , the shorter it seemes to be . And as it is but short of it selfe , though it should last the full swinge of nature : So the soundest sleepe , is easily broken ; the least knock , the lowest call puts men out of it ; and a number of meanes and occasions there be to interrupt and breake it off . And is not it so with the life of man ? Is not the longest life short ? Is it not the shorter , the sweeter and fuller of contents it is ? And is it not easily taken away ? Are there not many meanes to bring vs vnto our ends ? Euen as many as there are to waken vs out of sleepe ? For the fourth , how many errors are we subiect to in sleepe ? In sleepe the Prisoner many times dreames that he is at libertie ; he that is at libertie , that he is in Prison ; he that is hungry , that he is feeding daintily ; He that is in want , that he is in great aboundance ; He that abounds , that he is in great want . How many in their sleepe haue thought they haue gotten that , which they shall be better for for euer , and when they are even in the hope of present possessing some such goodly matter , or beginning to enioy it , or in the midst of their ioy , they are suddainly awaked , and then all is gone with them , and their golden fancies vanish away in an instant . So for euill and sorrow as well . And is it not just so in the life of Man ? Whose life passeth sooner away or swifter then theirs that haue most comforts and sweetest ? Whose life is longer then theirs in seeming , that liue least at ease ? Who are ordinarily more bound , more in trouble , haue greater vexation , and disquiet , then those that haue most libertie and aboundance ? Who are freer and more at libertie , and want least , then they that haue least ? How ordinarie a thing is it for men in the most aboundance to bee least satisfied ? And in the poorest cottage to find the greatest content ? And how suddenly are men even as if they had beene in a dreame cut off from all their hopes , all their delights and pleasures , that in this world they enjoyed ? The use hereof then is ; 1. To teach vs , to account of the things that meerely concerne this life , the profits , the pleasures , the honors of it , but as of dreames ; such as are transitorie , and passe away as a sleepe , that we can haue no certaintie or assurement of , but such as we may be depriued of even as easily , as we may be broken of our sleepe . 2. To watch and take heed how we looke to place any setled comfort in this life , or the things of this life . For we shall find as many errours in it and the things thereof , as we doe in sleepe . Men may fancie this and that , but the issue will be nothing : no more then of him who going to bed hungry , dreames he eates , &c. 3. This should teach Christians not to enuie , and malice the comforts , honors , and prosperity of wicked men : for they are but as dreames : thou hast much cause , hast thou not ? to enuie a poore man , that he should fare daintily in a dreame . 4. It should make vs thinke the lesse of the sorrowes and miseries of this life , that either our selues or others endure . Our selues here are but as a sleepe . The sorrowes that we endure here , especially for righteousnesse , are but as a dreame . Our sleepe will soone end , and our sorrowes will end with them , and wee shall see that we were but deluded herein . 5. Neuer to thinke that we doe the actions of Men that are truely waking , but when we doe the actions that concerne the life to come , where we shall euer watch , and need no sleepe ; where wee shall euer reioyce , and neuer be deluded . — In the morning they are like grasse that groweth . VERS . 6. In the morning it flourisheth , and groweth vp : in the euening it is cut downe , and withereth . THE third Comparison followeth , wherein the life of Man is compared to grasse . That as it is with grasse ; A man shall see it flourishing in the morning , and the same day cut downe and withered ; So is man ; This day flourishing and lustie , and to morrow laid in the dust ; Nay , as it were in the morning well , and before night hee and all his strength and glory vanished and gone . 1. The consideration of this should teach men in the midst of all their glory and state in this life , to thinke what a fading thing it is , how soone it is cut downe and withered . And therfore we should take heed , how we set our hearts vpon these transitorie things : for , as Medowes , when they are most pleasant , and fullest of varietie of flowers , they are then sodainly cut downe , and all the beautie of them vanished ; So it shall be with all things that in this world wee delight in , whether life , or honor and riches , though a man flourish neuer so much in them ; yet as it were the same day , they shall be taken from him , and he from them ; and then their hearts will be as gone with them , that had their hearts before set on them . Let vs therefore learne to set our hearts vpon another life , and the things thereof : and then we shall be sure neuer to loose that we loue . And let vs striue to be Plants in Gods house , liuing Plants , trees of righteousnesse , Planted by the rivers of his Sanctuary . And then wee shall neuer be cut downe : Our leaues shall neuer fall , our branches neuer wither . 2. Let vs learne so to loue this life , and all things of this life , as matter that we must part with , that we haue no Lease or Assurance of for one day . And where God makes them instruments of comfort and helpe vnto vs , if we enioy them day after day , let vs blesse God for it , and count euery day that he lends vs , & euery blessing that he bestowes vpon vs day after day , an aduantage vnto vs more then we deserue . 3. Let vs euery morning , fit and prepare our selues for cutting downe . Though we be neuer so lustie , and flourish neuer so much , yet let vs consider , that wee are but as grasse ; and though this morning we flourish , yet before night we may be cut downe and withered ; and all our glorie and comforts lie in the dust . It were well with vs if we so liued , that when death shall come to cut vs downe , we could not say , I little thought that I should die so soone . And for others whose liues are deare vnto vs , and whose deaths may bee a judgement vnto vs ; let vs so set our sinnes before our eyes , that they may be a meanes to worke in vs an holy and religious feare of their death , in the midst of these comforts and contents wee receiue from them ; And how strong and flourishing so euer wee shall see them in the morning , yet let vs thinke with feare , that before euening they may be cut down , and we may loose them , and all the comforts that depend vpon them . VERS . 7. For we are consumed in thine anger ; and by thy wrath are we troubled . HItherto the Prophet in his complaint hath set forth by Comparison , what great mortalitie God hath brought vpon the Children of Adam . Now here in this verse he sheweth the cause thereof ; The anger of God. Adam and all the sonnes of Adam haue offended him : and therfore he hath brought this universall mortality and deluge upon man. And this Anger of GOD hee sets forth ; 1. By the cause . 2. By the greatnesse . Concerning the anger of God , wee must not thinke , that it is a perturbation of minde in him , whereby he indeed fretteth , and is vexed within himselfe , as men use to bee , whose wrath and anger doth ordinarily more hurt & torment themselues , then those they are angry withall . But it is in God an holy and just disposition , to inflict deserued punishment upon his creature . Though God therefore haue absolute power of his owne free will to destroy the creature which hee hath made without any cause , yet he doth not destroy man without some speciall cause , and motiue therevnto . And this cause is not a pleasure and delight , as though it should be a sport and pastime of God to make and marre so excellent a workmanship of his owne ; as it is with Children to kill Flies , or Huntsmen to kill wild Beasts . Neither is any speciall profit , or use , any cause thereof ; As it is the cause , why Husbandmen cut downe grasse , not that they are angry with it , or that they place any delight in so doing , but for necessary use and benefit . But the true and immediate cause is Anger ; that which is the cause of mortalitie in war. God hath beene prouoked by vs. And as a mightie King being prouoked by his subiects , nothing followeth but death ; so is it with God. 1. Hence then we learne to labour to see , and behold the wrath and anger of God , in sicknesse , distresses , old age , death , and in that mortalitie that we see in this world ; and vpon speciall occasion to acknowledge it . And it should teach vs , to feare and tremble before him , and to take heed , how we farther prouoke him to wrath . 2. We should admire the goodnesse and grace of God , that his wrath being so universall vpon all the sonnes of Adam , yet in this wrath he should remember mercy , and raise those againe to life , even to eternall life , that in anger he hath wounded to death . 3. We should labour more to see the wrath of God in our accursed estate after this life . God doth but play with vs , as it were , in taking away our liues here . And if the first death be such a signe thereof , what a signe therof is it in them in whom there appeare fearefull and prodigious fignes of the second death , which is eternall , wherein a man shall for ever die , and yet neuer be dead . VERS . 8. Thou hast set our iniquities before thee ; our secret sinnes in the light of thy countenance . THat wrath of God from which proceeds mortalitie , and all the troubles and calamities and alterations of this life that attend vpon the same , is set forth here ; 1. By the cause , 2. By the greatnesse of it . The cause is the remembrance of our sinnes not knowne onely but secret . Whence we learne , that 1. It is sin , that first kindled that fire of GODS wrath , whereby we are consumed on this wise . God is not angry with his creatures for nothing . But there is a just cause of that wrath of God , from whence proceedes the mortalitie of mankinde . Yea , the greater and more infinitely wise the Maiestie of God is , the greater must that cause bee that prouoketh him to wrath . It s weaknesse to be prouoked with a small matter : Weaknesse nor no propertie of weaknesse can befall the Almightie God. Sinne therefore , whatsoeuer it is , can be no small matter , no trifle , that prouokes the infinite Maiestie of God to wrath , and to such a wrath as hath such deadly effects . The use of this then is . When we see any signes of Gods displeasure in the world ; ( as which way almost can wee turne our eyes but we see it ? even the very prints of death , how his footing is in euery Towne , yea , in euery House ? ) presently to thinke of sinne , and the greatnesse thereof , and to make it a meanes to make vs haue it in great detestation , in whom soever it is . 2. It is our sinnes that haue prouoked God to this wrath . It was not the sinne of Angells , that made God thus angry with mankinde : Nor the sinne of any particular persons that made him angry with them all . But it is our owne sins , that haue done this : All of us , euery mothers sonne haue our parts , and haue joyned hands in prouoking the Lord to bring this universall mortalitie vpon the world : The true use therefore , that we are to make of this , Is not so much to thinke of sin in generall , or of this or that bodies sinne , when wee see the generall judgements of God ; but to see and looke after our owne sinnes , wherein we haue trespassed against God , and broken his Law ; and not rest till we haue found them out . Especially when the Lord by any speciall judgment shall come neerest vnto vs ; ( As the Lord hath lately to this family : ) If we hereupon doe not make a speciall inquisition after our sinnes , and so by Repentance make our peace with God , wee haue cause even euery one of vs to feare a greater stroke , though this hath made many of our hearts to ake . 3. They are not onely our greater sinnes , that haue prouoked God ; but all our sinnes , great and small ; not our publicke onely , and knowne sins , but our speciall and hidden ones ; euery one of them hath his part herein . And if wee will not haue this wrath of God to pursue vs eternally , we must learne hence , not onely to hate and forsake our greater sinnes , and to repent of those that are great and notorious , but even of our smaller sins , of our lighter vanities also . Yea , herein we should not content our selues with leauing those sinnes which other and our selues knowe to bee sinnes ; but we should seeke after our secret and hidden sins , whither there be not some sinnes in vs that we nourish in our selues , and know not to be sins . And to this end , we should diligently search into the Law of God , and not be at rest till wee haue taken notice of them : and giue no leaue of continuance to any the least sinne , but hate and forsake all . 4. That all our sins are present before GOD. Our great , our small , our knowne , our secret sins , they are all in his presence , they are before his eyes , he knowes them , he sees , and beholds them . This should make vs the more afraid & ashamed to sinne ; because there is no sinne how secret soever , but we doe it in the face of God , he looking on . A seruant that hath any grace or loue in him , whatsoeuer he may do behind his masters backe , yet he will not doe that before his Masters face which may prouoke and displease him ; many things he doth priuately , that if he thought they would come to his Masters knowledge , he would not doe them : But there is no sinne ever so secret , though committed in our Closet , yea , though in our owne breasts onely , but he knows it , and sees it , and beholds the committing of it . Further , this noteth the hay nousnesse of all sin . For those trespasses that are committed before the face of a Gouernour , are accounted contempts . So is euery sinne committed ; it is committed in the eare and eye of God : and is therefore the more grieuous and odious . 5. God needs no other light to discerne our sinnes by , but the light of his owne face . It peirceth through the darkest places : the brightnesse thereof enlightneth all things , discouers all things . So that the sins that are committed in deepest darknes , are all one to him as if they were done in the face of the Sunne . For they are done in his face , that shines more , and from which proceeds more light then from the face of the Sunne . So that this , it ought to make vs the more feareful to offend , Hee sees vs when we see not him , and the light of his countenance shines about vs , when we thinke our selues hidden in darkenesse . 6. They are not onely then in his sight when they are a committing , and whilst the deed is doing ; but euer after , when the act is past and gone , and forgotten , yet then is it before the face of God , even as if it were in committing : And how should this make vs afraid to sinne ? When our sinnes are not onely in his sight while they are a committing , but so continue still for euer after they are past and done . 7. Gods sets our sins before him ; this shewes he is so affected with them , hee takes them so to heart , that he doth in a speciall manner continue the remembrance of them . As those that hauing had great wrong , will store it vp , or register it , or keepe some remembrance of it or other , least they should forget , when time shall serue , to bee quit with those that haue wronged them ; so doth God , and his so-doing is a signe , that he takes our sins deeply to heart ; which should teach vs to feare the more how we offend him . When God in any judgement of death , or sicknesse , or losse of friends shewes his wrath , wee should thinke and meditate of this ; especially when he comes neerest vs , Now the Lord lookes vpon my sinnes ; they are now before him ; and wee should neuer rest till wee had by repentance moued him to blot them out . Yea , to this end we should our selues call them to remembrance . For the more we remember them , the more God forgets them : the more wee forget them , the more God remembers them ; the more we looke vpon our selues , the more he turneth his eyes from them . And this also we are to manifest and acknowledge , as here Moses doth vnto God himselfe by Prayer . VERS . 9. For all our dayes * goe backe againe in thy wrath . — HItherto of the cause of that wrath of GOD which moueth him to smite the world with such mortalitie . Now here he further sets forth the same by the effects and degrees thereof in respect of that present Argument he hath in hand . 1. That our dayes doe as it were goe backward in his wrath : That whereas God gaue vs being to liue , our life and our being is nothing els but a going backward as it were to death , and to nothing . Euen as if a stranger being suddainly rapt and carryed the mid way to his home , where are all his comforts , he should spend all the time that is behind , not in going forward to his home , but in going backward to the place from which he was suddenly brought . All the sonnes of Adam as soone as they haue being and liue are brought suddenly a great part of their way : And whereas they should goe forward and liue longer and longer , they from their first beginning to liue goe backward againe to death , and to nothing . This is the summe in effect with that which the Lord sayth in the beginning of the Psalme , Thou bringesi man to destruction ; saying , Returne againe ye sons of Adam : As if he should say , Thou makest a man , and when he is made , hee in thy wrath doth hast to nothing else , but destruction , and to bee marred againe . Thus doe our dayes as it were goe backward , and wee in them returne from whence we came . Our lesson then hence is this . That our life in this life is nothing els but a returning backe againe vnto death . Euery man , whilst he is here , walkes to the house of his graue ; and though he bee a little longer in going backe vnto the earth , then he was comming from it ; yet he doth nothing while he is here but goe backe to it . Yea , our dayes passe away in such a manner , as if a man , being a childe should suddainly bee made a man ; and after that should presently goe backe againe , and bee a child . So that though we haue here some time of growth and strength ; yet the more wee grow in strength and yeares , the neerer we draw still to the place from whence we came . In so much that there be none of vs but are neerer to our end to day then yesterday , and this houre then the houre that is past . And though some walke backward more slowly somwhat then others doe ; yet all goe one way ; and no bodie knowes how swiftly , or how soone he shall come to his end . The use hereof . 1. This should teach vs euery day to meditate and thinke seriously of our death , and the graue . It is the place that wee are continually trauailing unto . All the dayes and yeares we liue , goe backward as it were with us , and carry us backward thither . So that which way soever our faces are , we moue and goe thitherward . Since Adams fall all men are condemned and adjudged vnto one death at the least ; and our life here is nothing else but a going to the place of execution . How then should we not thinke of our end ? Is it possible for condemned Malefactors , whilst they are going to the place of death , to forget wher-about they go ? And yet though all our life bee nought else but a leading to death , yet ordinarily nothing lesse troubles our minds ; and we so liue , as if death should neuer come neare vs , or we it . Nay , though we see many both neare vs and farre off vs die before vs , and wee know that our condition is the same ; yet we lay it little to heart , as if wee alone were exempted from the common condition of all Adams issue . 2. This should teach vs also , whilst we do liue here , to behaue our selues in that manner , that wee may die with comfort . And this should bee it that in this life should most trouble us , and about which we should most beat our braines , how wee should so die that wee might eternally liue . But alas that which runs altogether in our minds whilst we liue here , is about the meanes of our living here , how we shall doe for this yeare and the next , and the other yeare after that ; and how our children should do after us : never taking thought for the maine : which is as if parents and children being altogether drawne vpon a Sled , or carryed in a Cart , for diuers dayes to execution , and the meanes of this life being left them onely for this end , to bring them thither ; they should never trouble their mindes about that that they were drawne unto , but should bee carking and caring , how they should doe , and their children for this thing and that thing concerning this life . The second point is that our dayes goe thus backward in the wrath of God : that is to say ; through the iust judgement of God vpon the sin of Man it comes to passe , that our dayes thus returne and goe backward , and passe away . This then is our lesson : That euery day whilst wee liue here is a day of wrath ; an euill day , subiect to some judgement or other . Few and euill ( sayeth old Iacob ) be the daies of my Pilgrimage . All things vnder the Sunne are nothing but matter of vanitie and vexation of spirit . The best of Gods Saints haue found nothing here that this life and world hath brought forth , but matter of sorrow . What day is it that passeth ouer our heads , but wee might easily perceiue it ( if we were not besotted , ) marked with Gods wrath , bringing with it some judgement and Memorandum or other of Gods anger for sin ? There is not a day nor houre that passeth ouer our heads , but that wee might , if wee looked about us , and considered the judgements that some way or other cleaue to vs , See , that it is in some respect or other passed away in wrath . The use of this serues : 1. To reproue those that haue no sence and fecling thereof ; but so passe away their time and dayes whilst they haue them , as though they were vnder no wrath and judgement at all ; But all were well and sure betweene God and them : That glory in their daies past , how merrily they haue liued , and how many comforts they haue had ; such as never felt any wrath of God past , nor feare any to come , but say ordinarily in their madd moods ; Away with sorrow ; let the world slide , &c. 2. It should teach vs to labour euery day that passeth , to marke and obserue wherein God hath manifested unto us his wrath for sinne . For there is no day but bringeth terrible remembrance thereof , not in others onely , but in our selues . So that if we consider the Revolution of times , wee shall be able to say , that there is not a day , nor an houre passed over our heads , but it is mark'd with the wrath of God by some judgement or other for sinne : yea , and the very passing of it away ( it vseth to goe in such a manner ) is in wrath . 3. The more our dayes that are gone , are passed in wrath , the more in those that are to come wee should labour to appease and pacifie that wrath , and seeke after the meanes of our attonment with God. It s a desperate madnesse , when wee shall perceiue that God for the time past hath shewed himselfe angry with vs , to haue no care for the time to come , to prevent further indignation . 4. This should make the children of God that haue any grounded hope for life to come , to lessen their stay on and delight in this life ; and delight in their hope and meanes of that life , wherin never a day shall passe away in wrath , but all in loue , fauour , and glory ; and wherein the dayes of our life shall not be a returning to death , but a going on from life to life , and ioy to ioy ; when we shall liue to liue ; and the longer wee shall liue , the longer we shall haue to liue ; and that in all happinesse and glory , which daies and times shall never wast . Whilst we liue here , ( if we had hearts to consider of things as they are , ) there is never a day goes over our head , but yeeldeth matter of sighing , and groaning vnder some act or other of Gods wrath , doe wee the best wee can . Yea , let a man haue the greatest causes of comfort , both for this world and the world to come , that the world can afford , or that any man euer had , yet when he shall sum vp his accounts , he shall find the dayes hee liues here are but dayes of euill ; and he shall see more cause of sorrow and mourning then of joy . Let this therefore win vs from this life , and the dayes thereof ; And let the bitter of Gods wrath here make vs the more seeke after the daies of eternitie ; wherein there shall be no sence thereof in the least crosse or affliction . — Wee spend our yeares as a tale that is told . THe Prophet here further amplifieth the aforesayd effect of Gods wrath : shewing in what manner our dayes passe away , even as a tale that is told , a meditation or thought that is conceived and gone . A tale is quickly told ; a word is soone spoken , and a thought or meditation is soone conceiued . So are the yeares of a man , especially if we compare them with things aboue , and with the daies and yeares that we are to liue in heauen . So that let a man looke backe to the time passed , and wisely judge of it , and set to it the uttermost of the time to come , and all will appeare to passe away from vs , either as the time wherein a tale is told , or those things passe away that are told in a tale , which is very quickly and speedily . 1. This shewes the vanitie of them that make such a-doe for states , and titles , and tenures for this life . Oh they thinke it a goodly matter , if they haue and hold a thing for so many liues , and for theirs and their childrens liues . And yet alas it is , if it be compared with the life of Heauen , but as if it were a tenure for the space of a tale telling , or a word spoken . And what madnesse then is it , that most men shew , to hazzard the one to get the other , that they care not almost how they breake the Lawes of God and Man for it ? Surely the little faith and hope or none that we haue of the life to come , makes persons so dote and mad vpon the titles and tenures of this life , which are of the same nature that our dayes and yeares are , they passe away all alike . 2. It shewes also the vanitie of such , who as though their dayes and yeares would never come vnto an end , spend day after day , and yeare after yeare in that they call pas-time : whereas time passeth away of it selfe swift enough , and that in Gods wrath . It were more agreeable to reason , if it could bee , to use meanes to hold and continue time , rather then to passe it away . 3. Let this teach vs , whilst we haue it , to make the best use wee can of it . When our yeares are gone , we cannot reuoke them . How soone they are gone , the holy Ghost here teacheth , and wee may feele by our owne experience . Therefore whilst we liue here , let vs not so much trouble our thoughts about the meanes of this life , as about devising how we may imploy our time , and spend our life to best purpose . 4. Though we are to count the shortnesse of our liues , in regard of the misery thereof , and in regard of the life which followes , a blessing ; Yet in it selfe we should not so account of it : but tho it be miserable , and the longer it is the longer it keepes vs from a better ; yet the very shortnesse of this miserable life is to be considered as an effect of Gods wrath : And therefore it is a blessing of God , if wee know how to use it , to liue long here , though we should liue as miserable a life as any euer lived . Neither should wee endevour or desire to doe any thing to shorten the same . VERS . 10. The dayes of our yeares are seuentie yeares : and if by reason of strength they be eightie yeares , yet is their strength then labour and sorrow : for it is soone cut off , and we fly away . IN these words the Prophet proues that which he sayd before , that wee spend our yeares as a tale that is told . The yeares of them which ordinarily liue the uttermost of their dayes is but threescore and ten , and if any liue till eightie through strength , yet is their strength then labour and sorrow , &c. Now if the longest period of dayes that men ordinarily liue , be so short a time , and the longest time flyeth so fast , then well might the Prophet say , That our dayes passe away as a tale that is tould . For those who by reason of their strength liue till eightie yeares , either they are men that vnder-goe in this life many labours and trauels , and then their very strength brings nothing vnto them but matter of labour and sorrow ; For , the stronger a man hath beene , and the greater labours and trauels he hath vndergone , the more full of aches and paines is his old age wont to be : Or they liue merrily and chearefully , free from ordinary passions and grievances ; And then their life flyeth away , and when they are brought to these yeares , their daies are but daies of sorrow , and that with them the rather , because they cannot follow those delights then , that formerly they haue done . Howsoeuer it be , there are none cōmonly whose dayes haue seemed to them to passe swifter away , then those that lived the longest ; None are lesse weary of life , nor more unwilling to die commonly then they . The life therefore of such , though full of never so much sorrow and trouble flyes away . And such is the loue that ordinarily we beare to this life , that though death come not till eightie yeares , yet it seemes then to fly vnto us . The Doctrine is plaine . That our dayes are now but seventie yeares , that is to say ; The time , that ordinarily man doe not passe in this life , is no more ; or if more , their life after is but a Death , and Death comes flying . 1. This then should teach vs also to remember our Creator betimes in the dayes of our youth . Alas , not one of a hundred of us liue till sixtie or seuentie years , or if we liue longer , and haue spent that time in prophanenesse , except the Lord shew more then ordinary mercy , wee shall bee no more fit then to honour our Creator then so many dead men . The longest that wee can hope to liue and not be children againe is eightie yeares ; and then commonly we are as children againe mewed vp , and our children are either Parents or Lords ouer vs , vsing vs as innocents . 2. It shewes the strange folly of so many of us as are come to the height and middle of our Age , yea , to be fistie and vpward , yea , to be sixtie , &c. Wee can talke of our dayes past , and of things we did fortie yeares since , as if they were done but yesterday ; and for the time to come , though wee haue no reason to hope it should be as much as we haue spent , and though wee may presume it will flie as fast away as that which is past in the whole , though not in the parts ; yet we liue as though we had a 100 yeares , yea a 1060 yeares to come . Yea , You shall haue many that are of 60. 70. yea , 80. years , that haue no more care to fit them to death , but put the houre thereof as farre from them , as if they were in their freshest youth . If some liued a 100. some 500. some a 1000. some 10000. yeares amongst vs ; as now they liue some 5. some 10. some 40. some 60. some 70. &c. there might bee some colour for this folly : but seeing one of 500. liues not til 60. one of 5000. til 80. one of 100000. till a hundred : None till 200. what madnesse it is then , especially in those that haue passed the greatest time they can expect , to haue no care of the houre of death , and of the account they shall then make , when their whole time is but short , as a tale that is told : As you shall haue old men in a tale of lesse then an houre long , runne over all their life . VERS . 11. Who knoweth the power of thine anger ? Euen according to thy feare , so is thy wrath . THE Prophet in this 11. verse , concludes his Complaint ; and in the same complaineth of the dulnesse of Mankinde , that whereas GOD shews such signes of his wrath , they haue no sence or vnderstanding of the power thereof . The second part of this verse , is somewhat doubtfull : word for word in the Hebrue it is thus . And according to thy feare thy wrath . Our Translatours ( as you heare ) translate it otherwise ; and therin follow learned men that went before them . And the words , if necessitie require it , will beare such a construction , and teach a profitable truth ; to wit , That howsoeuer the wicked do not know the 〈◊〉 of Gods wrath ; Yet those that feare God , know and vnderstand the same . But I had rather here take the words more simply , and read them thus . Who knoweth the 〈◊〉 of thine anger ; and of thy wrath according to thy feare ? That is to say ; How rare a thing is it , to finde a man , that hath any true sense and vnderstanding of this thy mightie wrath , or that makes any religious use thereof ? The first Doctrine we hence obserue is ; That Christians ought to marke and obserue the power and force of Gods wrath , in all those particulars , wherein hee sheweth it . It is not enough for vs to know , that God is a mercifull God , and louing , and gracious , but we must know also , that hee is an angry and a wrathfull God : yea , that he is exceedingly angry , when he is prouoked the vnto . And therefore we must not onely consider , and vnderstand the signes , tokens , and effects of his loue and kindnesse in the world , but the signes of his wrath also . For in both he manifests himselfe ; and from both he lookes to reape glory : and he is no lesse powerfull in the one then in the other : And in our liues and conversations there is as much use of the one as of the other . Yea , a man shall never be able to discerne or make any good and true use of Gods loue , That doth not first regard , marke , and labour to vnderstand his wrath . The second Doctrine is ; That it is not enough to know that God is angry ; but that his anger is powerfull , hee is mightie in his wrath , ( Vanae sine viribus irae , That anger that is without strength is nothing : ) and therefore to bee feared and trembled at . Many of vs can talke of and obserue the wrath of God in this or that particular : but we use to make a matter of nothing of it ; we are not ordinarily affected with it so much as with the anger of any man that hath but the least power to hurt vs. But the lesse we marke and know it here , the more we shall know and feele it hereafter . The third Doctrine : That the greatnesse and force of Gods wrath shines and shewes it selfe in the mortalitie of mankinde aforesayd . So that if there were no other Argument to shew that God is angry , and that his anger is exceeding powerfull ; The generall mortalitie of mankinde is sufficient to shew the same . Who can deny that hee was angry when hee drown'd the whole world ; when he destroyed the first borne in Egypt ; when hee over-whelmed the hoste of the Egyptians in the red Sea ; when hee destroyed all his owne people in the Wildernesse that came out of Egypt ? Verily if we could well consider of the matter , It can bee no lesse signe of Gods wrath , that at some time or other after , after some manner or other , euery man in the world must die ; And that so many Ages before vs are dead . The fourth Doctrine . That it is a rare thing for any man to conceiue aright , or to vnderstand that God is angry : or that there is any such feare in his anger . Many so liue and follow such courses , as if they were perswaded , that God could not be angry , or that , if hee were angry , it were as easie a matter to please him , as a childe . Hence when they haue over-shot themselues in any sinne , if they say , God forgiue me , or , I cry God mercie , they thinke all is well , and they shall never heare more of the matter . When men trespasse against a man , if they thinke they haue hindred themselues by it , how carefull , how diligent are they to pacifie his anger , and to seeke to regaine his fauour and good will againe ? Whereas the neglect hereof to God-ward , when they haue offended him , sheweth euidently that they little regard his anger , or esteeme it not preiudiciall at all to them . The fift Doctrine ; That it is not enough , to know the force of Gods wrath ; but we must make a right use thereof : Wee must thereby bee stirred vp to feare the Lord , and to tremble before his Maiestie ; and take heed how any thing may either incense , or continue his anger . And we should take heede also how his anger prouokes vs to anger , or to any sinne whatsoeuer , that may further prouoke him . VERS . 12. So teach vs to number our dayes , that we may apply our hearts vnto wisedome . HItherto of the Prophets Complaint of the mortalitie of Mankinde . Now vnto this Complaint hee annexeth certaine petitions ; wherein he craueth of God such gifts and graces as are most needfull for men in respect of their mortalitie aforesayd . In which Petitions the Prophet prayeth ; 1. For divine Instruction . 2. For divine Consolation . His Petition for divine Instruction is contained in this twelfth verse ; and there are foure thinges therein expressed : 1. The gift desired ; 2. The persons for whom it is desired ; 3. The meanes whereby the gift desired may be obtained ; 4. The end for which it is desired . 1. The gift and grace desired is that we might so number our dayes , &c. Now to number our dayes is rightly to judge and discerne of that time , that we haue to liue in this world . This numbring of our dayes , consisteth in these particulars . 1. In a due consideration of the uttermost time that we can hope to liue here ; which is but till we be 70. or 80. yeares of Age. Not one of fiue thousand liues longer ; or if he liue some few dayes or yeares longer , his life is vnto him but as death : the world growes weary of him , and hee of the world . So that we so liue here , as men that make account to liue no longer . 2. In comparing the smallnesse of this number , with that number of dayes that wee shall liue in another world . Alas , what is eightie yeares to eternitie ? When we shall lie a thousand thousand yeares , and bee as farre from death as the first day we began to liue . 3. In considering how much of our time is alreadie past , that cannot be revoked : and that wee must deduct and draw out of that number of 70. or 80. some of vs haue spent of the maine summe 10. 20. 30. 40. yeares : and so the one and better halfe is gone . 4. In considering the vncertaintie of those dayes that are to come ; that there is not a day nor an houre that we can make any certain reckoning off , that it shall be a day or an houre unto us : it is the present instant onely that we are sure off . 5. In making account , as for the time past , so for the time to come , that a great part of it shall be spent in sorrow , and travaile , and paine , and distraction . So that if we shall deduct all those dayes , which when they are come , wee shall wish they were gone ; and before they doe come , wee wish they might never come , it wil diminish the maine summe exceedingly . The second point is the persons for whom this grace is desired . The Prophet desireth it for himselfe , and for all Gods Children ; Teach us , sayth he , to number our dayes . Whence obserue we , that it concerneth euery Child of God to be skilfull herein , even in the numbring of his dayes : that is , to consider seriously of the shortnesse and uncertaintie of his life in this world , and accordingly to make reckoning and account of his time here . So that the fewer our dayes are , the better use wee should make of them . The more uncertaine our time to come is , the better we should imploy the time present . For those things that we number and reckon , wee use to make reckoning off : And those things that we make reckoning of , wee doe not negligently and carelesly spend . So that the spirit of God teaching vs to number and reckon our dayes , teacheth us therein to make reckoning of them , and in that regard not to mis-spend them . Now first this condemneth the practise of most men ; especially , our Gentlemen , and many of their Servants : who care not how they passe away day after day , and weeke after weeke ; as though nothing were more troublesome to them then the day present . To day they wish for to morrow : when to morrow is come , they are as wearie of it ; and devise this and that , not to make use and benefit of the day , but to spend it and passe it away with idlenesse : and they thinke that day is best spent , that is most lightly , and merrily flowne over their head . 2. This should teach Gods children to repent them vnfainedly of so many dayes as haue passed over their head without profit : And it should teach them to make more use of the time to come : Even to resolue with themselues , that no day to come shall passe away vainely and idly ; but that they will make some speciall use and reckoning of it : And therefore this day to thinke what good use they shall put the morrow to , if God spare them life , and so one day after another . But the Heathen Painter will rise vp in Iudgement to condemne many of vs Christians : If any day had passed , wherein he had not done some worke belonging to his Art , It is reported hee would haue sighed and sayd , Oh this day haue I drawne never a lyne . What a shame then should it bee for any Christian to passe day after day without drawing any lyne , or doing ought that to their Christian profession appertaineth ? The third Point , to wit ; the meanes by which the Grace desired is to bee obtained , is by being taught of God. So that it must be obtained , 1. In generall , by Teaching : 2. In speciall , by divine Teaching ; 3. This divine Teaching is to be obtained by Prayer . 4 This Prayer must be stirred vp by a sence of our mortalitie . 1. The first lessen hence then is this , that The best of Gods children stand in need to bee taught to number their dayes . If Moses the great Prophet of God , among the rest desired to bee taught herein , it shewes that he had not yet thoroughly learned it : and if hee had not , who can say that he hath ? There is none therefore too good to be taught this : for certainly we shall the best of vs in our experience find it , that wee are very dull and ignorant in this dutie . And though we be taught to doe and practise it at some time ; yet often we are as farre to seeke in it as if we had neuer heard of it ; neuer thinking of our end , how short our time is , how many dayes we haue alreadie spent , how few are to come ; but we commonly liue as though we had so many dayes to liue , as it were vaine and idle to bestow time to number them , as though wee might well spare the numbring of them . The second lesson ; That except God teach this dutie , all other teaching is in vaine . It is not all the wit and learning in the world , that can truly teach it . Though Philosophers , Orators , and Divines should vse the utmost straine of their wits , they cannot without a speciall ayd and helpe of God learne this lesson throughly , but they will some way or other sayle in it : Those therefore , that in any good measure haue learned it , haue beene taught it of God. We should therefore trie our abilitie herein : and if we find that in some good measure wee are inabled to doe this dutie , let vs acknowledge that wee haue therein received speciall grace and fauour from God. For without his speciall blessing and instruction , wee shall never make any good and holy use of those dayes and times that we liue here ; but wee shall suffer day after day to passe over our heads without making any reckoning and account at all of them . This shewes the difficultie of this worke . The third lesson is , That the speciall meanes to moue God to teach vs to make reckoning and account of our dayes , as matters of worth , is Prayer . This the Prophet teacheth in his owne example , and speaking in the person of all Gods people : So that those that haue a heart to call vpon God herein , shall be sure to finde God readie herein to assist them . If the Spirit of God to this purpose haue made a Prayer in the name of Moses , and the whole Church , surely , if Moses or any servant of God shall with a good heart make that Prayer , they shall bee sure therein to obtaine their desire . The fourth lesson ; That to stirre up our Prayer to God , herein we must be deeply possest and affected with the sense of our mortalitie . And surely , if we did seriously consider that which hath beene taught vs in the words going before , it could not but make us to pray earnestly to God for this grace : And there was neuer earnest Prayer made to God , that went emptie away . The fourth and last point in this Petition is , why and to what end we are to number our dayes thus ; to wit , that so wee may apply our hearts unto wisedome : that is , that so we may spend that small and uncertaine time , that we haue to liue here , in those things that may bee most for our behoose and advantage . And how is that done ? surely , by seeking for and pursuing after , whilst we liue here , the meanes of Gods fauour , and life eternall . For therein consisteth true wisedome ; and this alone deserveth the name of Wisedome : all other severed from this , or not subjected to this , is but meere folly and madnesse ; though it be esteemed wisedome of those that are possest with the same folly and madnesse themselues . Now to apply our hearts herevnto , is to bend and spend the strength of our thoughts & affections that way : that as we see worldly minded men , how their minde runneth altogether upon the world , and the meanes of this life , and the humoring and pleasing of them that they looke for most from ; and all the streame of their affections floweth that way : They are never so merrie , as when the world and the meanes of this life commeth in upon them : they are never so sad and heauie , as when they haue lost , or are in daunger to loose any thing thereof : All the power and faculties of soule and bodie are set on worke , one way or other about them ; at least the very strength of them : So should our hearts and affections bee set upon and carryed after this true wisedome , being seriously bent unto the speedie , and earnest , and constant pursuite of the grace and favour of God , and life everlasting , and the meanes whereby they may be atchieved . Now hence in generall we learne ▪ 1. That till we come to number our dayes , as is aforesayd , all our labours and endevours are about nought but starke folly : such as we shall never reape any sound or solid fruit there-from , but that which in the end shall be vanitie and vexation of spirit . 2. That we should never thinke either our selues , or others truly wise , or to follow wise courses indeed , till we haue learned in the first place to number our dayes . Yea , till then , the wiser wee are , the greater fooles shall wee shew our selues , though for our humane wisedome wee were fit to giue Princes counsell . 3. That it is not enough for the Child of God in a slight manner to follow Wisedome , but hee must set and apply his heart unto it in the same manner , as a covetous man setteth and applyeth his heart to the getting of goods , an ambitious man of honor , a voluptuous man of his pleasure , or the like . More specially we shall by this meanes , and in this manner apply our hearts unto Wisedome ; when upon the serious consideration of our mortalitie & uncertaine estate here , and the few daies we haue here to liue ; we shall carefully endevour , 1. To waine our selues by degrees from the loue and delights of this world , and of the things therof : since the time we haue to enjoy them is so short and uncertaine . For there is no greater bane to the soule then the loue of this world : and no better meanes to make us out of loue therewith , then to number our dayes that wee haue to liue therein , in manner aforesaid . 2. To make no reckoning or account of this life , or of any thing concerning this life any further then it may further us unto the life to come . 3. To count all those dayes lost , that are not spent in the furthering of us unto eternall life . 4. To judge the losse of any hope or certaintie in this life , to be a good change for any hope or certaintie in the next life . 5. To keepe our selues free , as much as we may , from all distractions , and from whatsoever may hinder us in the pursuite of this wisedome . 6. To make no reckoning of more then the time present ; and therefore not to put off our Repentance , or the pursuite hereof , from this day to that day , as if we were sure of so many and so many dayes . VERS . 13. Returne , ô Lord. — THE second Petition followeth , wherein the Prophet prayeth for divine comfort and consolation , by reconciliation unto God , and the sweet effects and fruits thereof : that God would be pleased to minister comfort unto him and to his Church by being pleased to be reconciled in mercy unto them , and by giuing them a liuely sense of the same . Whence out of the Order that the Prophet vseth here , we may note by the way ; That in the sense of Gods wrath for sinne wee must first desire wisedome , and all the effectuall meanes thereof , that is , the true knowledge and understanding to do Gods will , and to please him , before we desire that he should be reconciled unto us , or expect any drop of sound comfort from him . It is senselesse and against common reason , that in the sense of Gods wrath we should desire or hope for his favour , and yet continue in our folly and wicked courses still . And yet this is the course that most men take , when they lie under any judgement of God ; they can call for & hope for mercy and fauour , and pray God to helpe them : but in the meane while they haue no desire nor purpose to seeke after true wisedome , that is , the sure and certaine meanes whereby to please God. But if ever in the sense of Gods wrath thou desire that God should be reconciled unto thee , desire first that thine heart may bee applyed unto wisedome . Now in this Petition of divine Consolation he prayeth ; 1. For the grace of Reconciliation itselfe . 2. For the feeling and effectuall fruits of it . The reconciliation of God to them is noted out principally by two termes ; 1. Of returning , 2. Of repenting . First , Hee prayes the Lord to returne againe : therein resembling God to one that turneth his backe toward us , and in his anger is gone away , and departed from vs. Whence 1. Wee may note a difference betweene Gods Child and the wicked . The wicked they in their heart desire the Lord in this life to goe farre from them : and they are best content when they thinke God farthest off them . But the Children of God are otherwise affected . This is their greatest misery and woe in this life , when the Lord is farre off them , and when he hides his face from them . They are not so deeply affected with the absence and departure of any , as of God. You shall see in many places of the Psalmes , how Dauid complaines of nothing more then this . 2. As the Children of God desire nothing more then the face and presence of God : so when God turnes his face from them , and is departed , they easily discerne it , and haue lightly a sense and feeling of it ; so that as they are able to discerne and feele his presence , so haue they a liuely sense and feeling of his absence . And those that never felt the one , cannot possibly feele the other , they that complaine not of his absence , never felt his comfortable presence . 3. Note the effect of sinne even in Gods owne Children . It makes the Lord in their owne sence and apprehension to haue forsaken them , and to be gone away from them . And if he bee gone , all blessings are gone with him ; and nothing can appeare but terrors and cursings . 4. In that he calls vpon the Lord not to come , but to returne ; that is to say , to come backe againe to the place from whence hee is gone : it shewes , that Gods people haue had a sense of his presence , before they felt his absence and departure . Those onely desire the presence of God , and bewaile his absence , that haue had former experience of the sweetnesse and comfort of his presence . Till God shew vnto us his goodnesse and kindnesse , it is not possible for us to desire his presence , but still the more rather to hate it and flie from it . 5. Note a propertie of Gods childe , that is , to runne after God , and to follow him the faster , the faster he departs from him ; to seeke him the more , the more hee hides himselfe ; to labour to please him the more , the more hee sees him offended : And never to giue over , till hee bee sure of Gods fauour : and not to feare that he will turne againe to their hurt , but to their good . 6. Wee learne here , that in the sence of our Mortalitie , ( especially when the Lord shall come neare unto us , as he hath done of late to this Family , whence the members thereof are scattered , &c. ) wee should labour therein to see the Lords anger against vs , and in it behold him as it were ; after a sort departed from us : and therefore wee should call vpon him to returne againe . And calling vpon him servently , vpon such occasions as these , out of a sence of his displeasure , and of our sinnes the cause thereof , the Lord will in mercie returne to vs againe ; And some way or other bring with him as great a comfort and blessing , as hee hath taken away from us , reparing in his blessed time the ruines and breaches thereof . — How long ? — THis is an argument to moue the Lord to returne ; as if hee should say , Oh Lord nowe returne ; for , thou hast beene a long time absent . Whence we learne , that 1. God vseth many times to be a long time absent from his Children , as one that had utterly forsaken them , and meant never to looke after them more . 2. His children are sensible thereof ; and measure the time : And the longer he is away , the more they desire him . 3. A speciall meanes to make the Lord after his long absence to returne , is to urge him herewith . — And let it repent thee concerning thy Servants . HItherto of the first Act of Reconciliation ; to wit , that God would Returne ; that is , shew himselfe a louing and gracious God vnto them , as formerly he had done . Now secondly , he desireth that it would repent him : whereby wee are not to conceiue , that the Lord can repent in any such manner as man useth , that is , that he is indeed grieued and troubled for any thing that is done , wishing it had not beene done ; Or , that in any thing his minde is altred and changed . God is not as man , that he should repent ; Seeing hee doth not , nor can doe nothing , but it is for good ends ; and he ever obtaines his ends ; and he never doth any thing , but he doth it with that wisedome , that it is better done then left vndone . Repentance in God is nothing else but a surceasing of his former course ; When after hee hath corrected and chastened , he shewes loue and mercy , which vnder his chastisement did lie hid . Yet in euery such change , the Lord seemeth to us , to bee like a person that is sorry for that hee hath done , performing such like actions , as repenting persons use to doe in the like case . For as a Father , after he hath corrected his child , shewes no signes of sorrow for that he hath done , so long as the childe continues stubborne ; but after that hee hath amended his fault ▪ and is sorry for it , the Father presently burneth the rod , or by some such signe shewes as if hee were sorry ; yea , and bestowes some gift on the child , as if hee had done him wrong , when it is indeede neyther so nor so , but onely a testification of his loue more plainely to the sense of the child , that was hidden vnder correction before . So that , as the child thinkes , his Father hates him , when he corrects him , and repents his hatred , when he ceaseth to correct ; So Gods children in a manner so conceiue of God ; and God is pleased that they should after some sort so esteeme of him . 1. Then God is sayd to repent , when upon our repentance , he ceaseth to correct and punish vs : For God doth not alwayes incessantly and continually beat his children , but he vseth mercy and moderation in the correction of them : like a kind Father , who though some time he beat his child till the bloud follow , and the child therevpon can apprehend nothing but that he is a cruell and hard hearted Father ; yet those stripes are moderated with mercy ; hee will not breake the bones of the childe , nor continually lie beating of him , but will stay his hand ; especially then when he hath obtained his end , that his childe is humbled and sorry for his fault . 2. God doth not so onely , but often as a louing Father or Mother useth to do , he manifests a kind of wrath against the rod , wherewith he corrected his childe , That is , those whom he hath raised vp to afflict his Children withall , whom he calls the rod of his indignation ; he punisheth them as though he were angry with himselfe , and with the instruments that he made or used to that end . 3. God doth not so onely , but if his childe be soundly humbled under his hand , laboureth to see his fault , and acknowledge it , God will shew some way or other speciall kindnesse , he will recompence his childe as it were for the hurt hee hath done him , as though he had wronged him . So that God will never shew himselfe more kinde to any then to those that hee hath corrected ; He will double and treble his kindnesse unto them . And the Prophet in praying thus , and teaching us to pray thus , teacheth us to hope ; and embouldeneth us in all our afflictions or chastisements to craue this at Gods hands . Yea , the unfained begging of this will bee a meanes of obtaining so much . 1. Therefore hence let vs learne lying vnder Gods hand , though for a long time together , not to despaire , as though when God shewed himselfe once angry , there were no hope or expectation , that hee would ever againe shew himselfe mercifull . Nay , God is a God of mercy ; and the more wrath he shewes to his child , the more mercy and grace he will shew . 2. This should not discourage vs that trust in God , to see the enemies of Gods children afflict and vex them , and triumph over them . God is a God that will repent ; and when he repents , woe to them : for Gods children shall fare the better for the evill that is done vnto them ; and they the worse , though they haue beene instruments of Gods owne wrath and indignation in those euils , that his Children at their hands haue endured . 3. There is an holy grieuing and angring of God , when vnder his hand we can so humble our selues , that we make him as it were sorry and angry with himselfe , that hee hath beaten vs. Wee haue no other meanes , when God punisheth vs , to grieue and vex him . Wee cannot make him any other-wise to repent of the euill that he hath done vnto us . — Concerning thy Servants . IN these words is implied a motiue , to stirre up the Lord to grant this request : as if hee should say , Wee are thy servants ; ergò let it repent thee concerning vs. Note wee hence ; 1. That vnder Gods correction his Children still remaine the seruants of God. Yea , the more he corrects them , the more studious they are to serue him . 2. That the onely way to make GOD repent him of the judgements hee brings on vs , is to manifest and professe that wee are his servants . 3. That those that are not the servants of God , haue no cause to hope , that God will repent him of any evill toward them . But they are to expect rather evill upon evill , and judgement vpon judgement ; till they come to everlasting judgement . VERS . 14. Oh satisfie vs early with thy mercy : that we may reioyce and be glad all our dayes . HItherto the Prophet prayed for Reconciliation it selfe : now hee prayeth for the feeling and effectuall fruits of it . These feeling and effectuall fruits of it , are a liuely sense of Gods mercy , and a fulnesse of joy , arising and issuing there-from . For the Childe of God can haue no hope of comfort , but in the hope of Gods Reconciliation : nor hope of Gods Reconciliation to him , but in the sense of his mercie . And where there is a liuely and full sense of his Mercy , there cannot but be sound , solid , and lasting joy and delight in that soule . Where note also ; That Gods children are not wont to content themselues with a meere fancie and imagination of Gods savor : but they are never at rest , till they feele it in the signes and fruits of it . Now for this mercy the Prophet prayeth ; 1. In generall in this Verse ; 2. In speciall in the next . In the generall there is a Petition , and a reason thereof rendred . The Petition is for Mercy wherein hee prayeth ; 1. For the Grace it selfe ; 2. For the measure of it , 3. For expedition in the granting of it . The first act or effect of Reconciliation is the worke of Mercy ; when the Lord manifesteth that he is affected with compassion towards those servants of his , whom he hath formerly afflicted . Whence we note : 1. That there is no cause to hope that God is reconciled vnto vs , till he some way or other shew mercy vpon us . 2. That there can bee no unfained desire of mercy till we feele our owne misery , and our just desert ; till we haue a sense of the just judgement of God vpon us for our sinnes : Our misery is his mercy . 3. That there is no hope of mercy , where men feele not the want of it , and earnestly begge it at Gods hands . Secondly , he desireth to be satisfied with it . Whence wee note : 1. That nothing will satisfie Gods Children but Gods mercy . All is as nothing to them without it . 2. That they desire not onely mercy , but that they may rest in it , and be content with it . They desire nothing but that , making no doubt but that having that ; they shall haue all things together with it . 3. That they desire not some small drop of it , but craue such a measure of it as may even fill and satisfie their soules . Thirdly , his suite is that they may haue this mercy early ; that they may haue the sense and feeling of it betimes . Where obserue we ; 1. A difference betweene Gods children , and wicked worldlings . Gods children desire to haue Gods mercy betimes : whereas the wicked put it of still from time to time ; they desire , with Balaam Num. 23. 10. to haue it in the end ; but they care not for it early . 2. That those that will be satisfied earely with Gods mercy , must earely repent , and earely seeke after it , and earely desire and pray for it . The reason followeth , That we may reioyce , and be glad all our dayes . Whence we note ; 1. That Gods children may lawfully desire to rejoyce and be glad all their dayes . 2. That true joy and gladnesse springeth from the mercy of God , and our assurance of it . 3. That Gods children desire no other joy or gladnesse , then that which springeth from the same . VERS . 15. Make us glad according to the daies wherein thou hast afflicted us , and the yeares wherein wee haue seene evill . AFter the generall suite for mercy , followeth a more speciall suite for the same : Wherein , 1. In speciall the Church calleth upon God himselfe to make her to rejoyce ; and that according to the degree and proportion of her former affliction . 2. Shee in her Prayers beggeth the speciall meanes thereof . In the first we learne . 1. That the Church being humbled with the sense of Gods wrath , no bodie can comfort her and reioyce her but God onely . For if the Fountaine be bitter , how can the streames bee sweete ? If God the Fountaine of all Goodnesse afflict us with evill , what hope can wee haue of God from any other ? If the Almightie wound vs in his wrath , who can heale vs ? Or if any shall heale one wound , shall wee not haue cause to feare two for that one ? To reioyce in any thing else , when God is angry with us and smites us , is as if whilst wee are in the pawes of a Lyon , and readie to bee deuoured , wee should then bee delighted with the Friskes and Gambols of Apes and Munkies . To seeke for comfort and delight in any thing else , whilst God is angry with us , is as vaine as if a man in his drought being kept from water , should thinke to quench his thirst by drinking of Brine . The use hereof . 1. This should teach us in our miseries and afflictions in the first place to labour to see Gods hand in them ; That it is God that chasteneth and afflicteth , and maketh vs sorrowfull ; And when wee see that , it should teach us to flie to him for comfort and ease ; and never to expect it els-where . Yea , herein wee should in our afflictions approue our selues to be Gods children , if wee can seeke to him for ease and comfort that hath smitten vs ; And the contrary is a signe of a Gracelesse childe , who at that time that he knowes his Father is exceedingly wrath with him , and hath beene corrected by him , will never seeke to him , but sport and delight himselfe with the servants , or with Dogs . 2. In comforting others that are afflicted under the sence of Gods wrath , It should teach us to speake in that manner to them , that they may discerne that God speakes in and by us , and that that comfort that wee desire to possesse them with , is a divine comfort , and hath his ground from Gods owne word . Else all comfort will bee but vaine . Yea , wee shall shew our selues but lewd and prophane persons , if wee shall endeuour to comfort Gods childe by any other kind of comfort , then that which proceeds from God ; this being to teach them to despise God , as it is a despising of ones Parents for a childe whilst his Father is wrath with him , and is smiting of him , to laugh at and be merry with others . 3. Gods childe in his sorrow should desire no other joy or gladnes , but what God maketh him : as indeed no other joy can make him truely glad againe , but that which proceedes from him that before made him sad . In the second place we learne . That in the midst of the signes and tokens of Gods wrath , Gods childe may haue hopes and encouragements of joy and comfort even in God : That God that humbles his childe will comfort him , if whilst hee is humbled hee shew himselfe to be the child of God , and doe not stubbornly carry himselfe under the rod , but submit himselfe and pray unto him for comfort . For Gods spirit would never haue taught his Church to haue asked this of God , if God herein would not be readie to yeeld to his child . The measure of joy that the Church craues from God is according to the dayes and yeares of their afflictions , a joy answerable and proportionable to their affliction : that as God had a long time , for many daies and yeares afflicted them , so he would be pleased to send them answerable comfort . Whence by the way we may note ; 1. That the speciall affliction and calamity of Gods Church in the Wildernesse seemes to be an occasion that mooved the Prophet to pen this Psalme concerning the frailtie and mortalitie of Man in generall , teaching vs upon the like speciall occasions to meditate of this Argument . 2. That it is no new thing , That God should humble and afflict his Church , not for an houre or a day , but for many dayes and yeares together sometimes : which should teach vs the more patiently to beare shorter afflictions ; and in our affliction from day to day and yeare to yeare waite the Lords leasure for deliverance . But the speciall poynt wee are to note is this ; That the Church in this doth imply an Argument to moue the Lord to make them glad , yea to make them glad for a long time , because they haue for a long time bin afflicted ; as if he should say , Oh Lord thou knowest how many dayes wee haue beene afflicted , yea , how many yeares wee haue seene euill , therefore accordingly make vs glad . Whence wee learne . That there is a proportion betweene the afflictions and miseries of Gods children , and their comforts . Are they greatly afflicted ? Surely they shall haue great gladnesse . Are they dayes , moneths , and yeares chastised ? They shall accordingly rejoyce . Yea , the greatnesse of our afflictions are as it were a bond , and doe tie the Lord to make vs glad . So that wee cannot use a more forcible reason then this to induce him therevnto . And why ? Surely because the Lord is a most mercifull and kind Father : and therefore cannot but please and delight his childe the more , the more hee hath afflicted him ; especially , if vnder his affliction hee shall shew himselfe a dutifull childe . This should teach us to be of good comfort in our greatest and longest afflictions ; yea , to be the more comforted for them , so we make true use of them . For these are tokens and sore-runners of great and lasting joy . If wee call vpon the Lord , though it be long ere he heare vs , yet at length he will heare vs ; and the longer it shall be before he heare , the more he will glad vs when he heares vs. So that when he comes to make vs glad , hee will pay vs usury , nay , use vpon use And wee should rather feare then otherwise , when wee never saw any evill dayes , or saw it but for a few dayes . For how glad and merry soever wee haue beene ; yet wee haue cause to feare that the Lord did never make vs merry . And our sorrow to come shall bee according to the dayes and yeares of that mirth which is not of the Lords making . VERS . 16. Let thy worke appeare upon thy servants : and thy glory unto their Children . HItherto of the measure of Gladnesse that the Church desires . The meanes of Gladnesse followes , which he craueth 1. In generall . 2. In speciall . In generall . 1. That the worke of GOD may appeare upon his servants . 2. That his glory may appeare unto their Children . His worke in this place signifieth the issue and fruit of their afflictions . So that the Church prayeth here that God would manifest vnto her , that good worke that he hath aymed at all this while in afflicting her . The very afflicting of his Church is a worke of God : but that more especially is his worke , which by afflicting her hee propounds to effect . The Hewing , Squaring , and Sawing of Timber is the worke of the Carpenter : but his speciall worke indeed is the House , that by meanes thereof hee worketh : So the melting , refining , and polishing of Siluer or Gold is the worke of the Gold-smith , but more especially the Cup or Boule that by that meanes he frameth . Hence we may learne . 1. That God many times hideth the speciall end , why he doth afflict vs. He beats his Church sometimes for a long time together ; and the Church neither can tell the speciall cause why , nor what will bee the issue or consequent of it . Ordinarily Parents never correct their Children but before-hand they acquaint them with the particular fault , and the child can gesse at the end that his Father aymes at : So doth God many times , and his children also can see in the very rod of God , their fault , and what God aymes at in the same ; But sometimes they cannot for their liues for a long time , though at length they shall see it . God puts them oft into the fire , he hammers them oft ouer and ouer againe : but what peece of worke the Lord will make of them , they no more know somtimes then the iron vpon the Anveile knowes what the Smith will make of it , whether a Locke or a Key . 2. Though the Church or Gods child do not yet see what the worke of God will bee , yet how hardly soever God doth deale with them , though he cast them never so oft into the fire , & hammer and beat them never so much , yea , though they haue an apprehension of his wrath therein , which is not in the Smith when hee beateth his iron ; yet the child of God presumeth that that worke 〈◊〉 God is good , and that there will a good issue and blessed effect spring there-from . Hence they pray and desire earnestly to see the same : and prayer is a meanes to obtaine the sight of it . 3. This is a speciall meanes to make them glad , when the Lord shall manifest vnto them the blessed fruits and effects of his affliction . Yea , till then they cannot be soundly made glad ; though the Lord should surcease to afflict them . But when that worke appeares , then they cannot but bee glad , yea , so glad that they shall blesse the day that God did chastise them , when they shall see the evill that God kept them from , and the good he hath effected by the same . As Dauid Psal. 119. 71. It is good for mee that I haue beene afflicted . So that how bitter and sharpe soever thine affliction bee , yet comfort thy selfe in this ; thou art vnder the Lords hammer , and when the worke he aimes at is finished , and appeares , thou shalt be glad and rejoyce in God. When therefore wee lie vnder any crosse , let vs possesse our soules with patience , till the worke of the Lord appeare ; and then wee shall be glad . The Church in this Petition giues her selfe againe the title of Servants , that is to say , persons both bound and readie to yeeld all obedience , and to performe any seruice to God that hee shall put them vnto . So that this is an argument to moue the Lord to grant this request , and a meanes to obtaine it , for one to be Gods servant even vnder affliction : for to none else shall ever this worke appeare to make them glad , but rather to adde vnto them crosse vpon crosse . So that the more seruiceable and dutifull we bee vnto God in our afflictions , the more wee shall discerne the worke of the Lord in them , and such a worke as shall make vs rejoyce according to the proportion of our afflictions . The second meanes in generall followeth . And thy glory vnto their Children , that is to say , that our children may see the glorious fruit of this affliction in vs , that so they may not bee discouraged thereby to serue thee , but rather the more hartned , when they shall see what a glorious worke thou hast wrought in and vpon vs by afflicting vs. So that by making good use of our affliction , not onely our selues , but our posteritie also shall fare the better for it , the Lord will worke such a worke thereby as shall not onely make vs glad , but make his glory shine in the eyes of our Children , and them that shall follow after vs ; so that they shall haue occasion to blesse God for vs. Hence it is , that the bloud of Martyrs is the seed of Gods Church : and that wicked persecutors are so crossed in their maine ends , that in the end the contrary to their hopes falleth out . VERS . 17. And let the beautie of the Lord our God bee upon us ; and establish thou the worke of our hands vpon us ; yea , the worke of our hand establish thou it . THE more speciall meanes of Gladnesse followes . 1. That the beautie of the Lord her God bee upon her , as if he should say , That by this meanes shee may be purged from that corruption which was the cause of prouoking the Lord vnto wrath ; and that the image of God thereby may bee renued more and more in her , and may appeare so to bee to others . For then the beauty of the Lord is upon vs , when wee are like to him and resemble him in holinesse and righteousnesse ; when wee shine by his beames ; when our wills are conformable to his will , and when we giue entertainment to all his Ordinances ; and when to this end he vouch safeth his Church all the ordinary meanes of saluation . Where this is wanting , all other beautie and glory is but as a gold Ring in a swines snout , and as a painted Sepulcher , having nothing but filthy and loth some matter within it . Whence we note ; that Gods children afflicted , count pietie , religion , and the feare of God their greatest beauty and ornament ; yea , by afflictions God is wont to bring them to an higher estimation of these graces , and a purer use of his ordinances then formerly they had . And then may we well deeme that our afflictions haue done good on vs , when they haue brought us into a further measure of liking , and high esteeme of spirituall graces , and a greater conformitie unto God in them . 2. That the Lord would establish upon them the worke of their hands . By vouch safing a prosperous successe , and good issue to their attempts and endeuours . Whence we obserue ; that Gods children can never hope to thriue or prosper in ought , so long as God is offended with them , or hath for their sins estranged himselfe from them . All that while they saile but against the wind , & striue against the streame , in whatsoever they attempt and put their hand unto : all is sure to goe crosse with them , and nothing to bee established or brought to any good issue . They shall but doe and undoe , and be as far ; when they haue wearied and tired out themselues , though they should labour like Horses , and even worke their hearts out , from effecting of ought , as they were when they first set hand to their worke , till God vouch safe to turne unto them , and with his favour and assistance graciously to strengthen them , and to establish their endevours upon them . Yea , by afflictions God oft fitteth men for a blessing in this kinde , which when we haue made that holy use of that we ought , wee may well hope that God returning againe in mercy unto us , will giue better successe then ever before to all our affaires . FINIS . Notes, typically marginal, from the original text Notes for div A16614-e110 a Prov. 3. 11 , 17. Heb. 12. 5 , 6. b Lam. 3. 27. Heb. 12. 10. c Iob 5. 17. Psal. 94. 12. d Bias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Infaelicem dicebat cum , qui infaelicitatē non tulisset . Laer. Nihil mihi videtur infaelicius eo , cui nihil unquam evenit aduersi . Demetrius Cynicus apud Senec. de provid . c. 3. Hinc Amasis Polycrati ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neminem unquam novi , aut fando audivi , qui non ad extremum funditus perierit , postres omnes prosperègestas . Herodot . hist. l. 3. c Psal. 119. 67 , 71. Notes for div A16614-e290 Esai . 22. 13. 1 Cor. 15. 31. Hebr. 11. 8 , 9. Iam. 1. 17. Psal. 93. 2. And 78. 69. Eccles. 1. 4. Psal. 18. 2. Gen. 3. 19. Deut. 32. 39. 1 Sam. 2. 6. Psal. 146. 3 , 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Verse 3. Genes . 47. 9. Eccles. 2. 11 , 17. 2 Sam. 19. 35. Eccles. 12. 1. power Psal. 13. 1. And 27. 9. And 88. 14. And 143. 7. It was delivered shortly after the , decease of M r Alex. Redich . Num. 23. 19. 1 Sam. 15. 19. Esai . 10. 5. Psal. 86. 25 , Deut. 32. 36. Iob 1● . ● Sanguis Martyrum semen Ecclesiae . 
A01533	----	Gods parley vvith princes with an appeale from them to him. The summe of two sermons on the 3. last verses of the 82. Psalme; preached at Sergeants-Inne in Fleet-Streete. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1620 Approx. 223 KB of XML-encoded text transcribed from 47 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01533 STC 11658 ESTC S102921 99838681 99838681 3068 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01533) Transcribed from: (Early English Books Online ; image set 3068) Images scanned from microfilm: (Early English books, 1475-1640 ; 1099:10) Gods parley vvith princes with an appeale from them to him. The summe of two sermons on the 3. last verses of the 82. Psalme; preached at Sergeants-Inne in Fleet-Streete. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [8], 86, [2] p. Printed by Edw: Griffin, and are to be sold by Timothy Barlow, at his shop in Pauls-Church-yard at the signe of the Bull-head, London : 1620. The first leaf and the last leaf are blank. Also issued as part 3 of: Certaine sermons first preached and since published. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2003-08 TCP Assigned for keying and markup 2003-09 Apex CoVantage Keyed and coded from ProQuest page images 2003-10 Olivia Bottum Sampled and proofread 2003-10 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion GODS PARLEY WITH PRINCES : WITH AN APPEALE from THEM to HIM . The SVMME of two SERMONS on the 3. last Verses of the 82. Psalme , Preached at SERGEANTS-INNE in FLEET-STREETE . BY THOMAS GATAKER B. of D. and Pastor of Rotherhith . LONDON Printed by EDW : GRIFFIN , and are to be sold by Timothy Barlow , at his shop in Pauls-Church-yard at the signe of the Bull-head . 1620. TO THE RIGHT HONOVRABLE , his singular good LORD , Sir HENRY HOBART Knight and Baronet , Lord Cheife Iustice of the Common Pleaes , encrease of true Honour heere , and eternall happinesse hereafter . Right Honourable , WHat hath formerly beene offered to your RELIGIOVS eare , is now further presented to your IVDICIOVS eie . Neither doubt I , but that , as it then found attentiue audience with the one , so it will now finde kinde welcome and acceptance with the other : the rather it being , for the matter and substance of it ▪ the message of Him in whose seate you sit , though brought by a weake and vnworthy Messenger , and deliuered in meane and vnpolished manner . Messages are wont to be respected and receiued , and Presents esteemed and accepted more for the party from whom they come , then for the Person by whom they come , or for the manner of the deliuery of them . The matter , I hope , will not be altogether vnprofitable or vnfruitfull , though not handled so artificially or methodically as it might , or as were meete But neither mine incessant incumbrances , and perpetuall distractions , 〈◊〉 of body , variety of busines , and slender meanes of assistance , will afford leasure or liberty for any accurate and exact discourse : Nor is there much neede of Art to perswade godly regard and holy obedience , where the power of piety hath already in some good measure possessed the heart . The Truth of God cannot but finde good entertainment with all those that sincerely loue and like it , although it come naked and bare , as a best beseemeth it , or but meanely attired , not bedecked and set out with such ornaments and dressings , as the naturall eye and eare only affect and regard . If in ought it seeme ouer-harsh vnto any , b the fault is in themselues , not in it . c The word of God , saith the Prophet , is good , yea and pleasant too , as d the word vsed there signifieth , to euery one that walketh vprightly : e as sweet as hony , yea f sweeter then g the purest hony to such ; as DAVID professeth of himselfe . But euen Hony it selfe , though of it selfe h good and pleasant , and wholesome and medicinall , yet i causeth paine and smart to an exulcerate part : And k children therfore that , at other times much desire it and crie for it , yet will not endure to haue it come neere their lips , when they haue sore mouthes . l It is mans loue of his owne corruptions and impatience of cure , that maketh the word of God harsh and vnpleasant vnto any . But there is no feare or doubt that ought here should in this kind be distastfull to your Lordship , whose discreet , and moderate and vpright cariage in your place is so generally acknowledged and testified of all sorts . If at vacant houres your Lordship shall vouchsafe to cast your eie on it , it shall be more then a sufficient recompence of my paines in it . A monument it shall at least be of that duty , that I deseruedly owe vnto your Honour , and of my thankfull acknowledgement of that vndeserued fauour and countenance that your Lo : hath beene pleased from time to time to ▪ vouchsafe mee , as well before , as since I came vnder the wing of your Honourable protection . And the Lord of Lords protect your Lordship , encrease in you his graces , direct you in your courses , and blesse you with long life and many good daies , to his glory , the publike good , your owne spirituall comfort in this life , and your eternall saluation after this life . Your Lordships at command in all Christian duty THO. GATAKER . GODS Parly with PRINCES : With An APPEALE from them to Him. PSALM . 82. vers . 6 , 7 , 8. 6. I haue said ; Yee are Gods , and sonnes of the most High , all of you . 7. But yee shall die like men ; and fall as one of the Princes . 8. Arise , ô God , judge thou the earth : for thou inheritest * all Nations . THe Booke of Psalmes , though it be called from b the greater part , by the name of a Dauids Psalmes ; yet were c not all the Psalmes in it composed by Dauid ; but some of them d by Moses , some e by Heman , some f by Ethan , some g by others . This Psalme , as i diusers others , vncertaine , whither written h by or for Asaph : the Hebrew will beare either . But being certaine , that it was endited k by the Spirit of God ( our Sauiour himselfe l alleadging part of it giueth expresse testimonie thereunto ) m we need not stand to discusse by what or whose pen it was written . n When letters or mandates are knowne to come from the King and to be signed with the Kings owne hand , it is needlesse to inquire either by what Secretary they were drawne , or with what quill his name was subscribed . The matter of the Psalme doth mainely and principally concerne Magistrates : Which to make the more effectuall , o God himselfe is produced here sitting on the bench , said to be p his , amids the Iudges tearmed q Gods ; tam praeses quam praesens , not as present onely with them in place , but as President in power ; and by vertue of that power of his parlying and expostulating with them ; and that 1. r by way of reprehension ; rebuking them sharpely , and taking them vp roundly , for their vniust and corrupt cariages in matter of judicature . 2. s By way of admonition , inciting them to the due and diligent performance of their office , and discharge of their dutie in the vpright and vnpartiall administration and execution of justice . 3. t By way of admiration ; as wondring at their sottish and senslesse behauiour ; that , though u the pillars of the whole State , and their owne seates withall were shaken vnder them , partly through their owne misgouernment , and partly also through the just judgement of God vpon it ; yet they would not see it and take notice of it , to amend what was amisse ; but go on still wilfully in their corrupt courses , till all came to confusion . Now because such great men might peraduenture alledge for themselues that x Iudges ( as y some expound the Psalmist ) are Gods vpon earth : yea that z God himselfe hath so stiled them , hee hath said himselfe as much of them : and therefore a they may doe what they li●…t b without check or controle . This the Spirit of God here meeteth withall and maketh answer to , partly c by way of concession , and partly d by way of correction : as if hee had said : True it is indeed ; I haue said it ; and I still grant it ; ye are by office and commission Gods , and Gods sonnes and Heires as it were in some part of his power . But yet neither doth this exempt you from your natiue condition of frailtie and mortalitie ; nor depriue or abridge God of his authoritie and soueraignti●… , which he hath in part so imparted to you aboue others , as yet e he retaineth ouer you and them still : That which you shall one day finde and feele , when you that are now aboue others , shall die as well as others , euen f as other ordinarie me●… doe , and g as others of your owne rancke haue done before you ; and you that now iudge others , shall be iudged with others , comming h after death to giue vp your accounts vnto him . In i the last verse is the conclusion of the Psalme ; ( as the Preface was in the first verse ) wherein the Psalmist by an Apostrophe turneth his speech : and , whereas before he spake in the person of God vnto Rulers , he now leaueth them , as little hoping to preuaile oughts with them ; so bent especially as k then they were ( l It is in the reformation of a State , as in flaying of a beast , the matter sticketh most when it commeth to the heads : ) And hee speaketh now in his owne person , or in the person of the poore and oppressed , whom he had m before mentioned , concerning them vnto God : Entreating him , whose n the Sheilds of the world are , and o whose Inheritance the whole world is , p to take the matter into his owne hand , and q to execute justice himselfe for those that sustaine wrong , as wel on those by whom they are wronged , as on those that refuse to do them right . And thus much both for the Generall summe of the Psalmes , and the principall parts of it ; which might easily be minced out into many more particulars : But because r multiplicitie of diuision , as one well obserueth , breedeth but confusion ; this for the present shall suffice . Now to leaue the rest of the Psalmists discourse either of , or with these earthly Gods and Gouernors ; in the three last verses , which my purpose is principally to insist on , we may consider according to the former analysis and resolution of them , these two parts ; 1. s A parly with them : and , 2. t An Appeale from them . In the former the speciall points obseruable , may be referred to two Heads ; 1. u The dignity and eminencie of Rulers and Magistrates aboue others , in regard of their diuine constitution ; 2. x The frailty , miserie and mortality common to them with others , in regard of their humane condition . For the former of these : The dignitie and excellencie , * as of Angells aboue other Creatures , so of Magistrates aboue other men , herein appeareth , in that the name of God himselfe is giuen vnto either . To Angells , where the Psalmist saith of man. y Thou hast made him litle lesse then the Gods : that is , z then the Angells . And of Christ the sonne of God ; a Worship him , all yee Gods : that is , b all yee Angells of God ; as the Apostle himselfe expoundeth it . To Magistrates , where it is said : c He shall appeare before the Gods : and , d Thou shalt not raile vpon the Gods , nor reuile the R●…ler of thy People . And , not to go far , as e before , where God is said to sit in judgement f amiddes the Gods : so here , where he both avoweth the stile , and extendeth it to all of them , what euer they be otherwise , good or bad , just or vnjust , godly or godlesse ; I haue said it : Yee are all of you , both g Dij , Gods , and h filij Dei , sonnes of God : as the Heathen Poet calleth i Kings , Persons diuinely descended ; and the Heathen King speaking in his heathenish language , saith k he saw in the furnace with those three seruants of God that abode safe in the fire , l which though it burst their bonds asunder , yet burnt not their bodies , a fourth person m like a sonne of the Gods , that is like n some rare and excellent personage . Now if we aske the question , why Kings and Rulers are so tearmed ; our Sauiour himselfe will informe vs , if we conceiue him aright . o Si illos dixit Deos , p ad quos sermo Dei factus est : If he called them Gods , to whom the word of God came ; or , was made , or , was . They were ( saith our Sauiour ) called Gods , not , because q the word of God was spoken to them : but r because the word of God came , or word for word , s was made vnto them . Word by an Hebraisme is vsed commonly for charge , command , commission , or warrant . So t decem verba , Gods ten words , for his ten precepts , or edicts . And , u verbum Regis , The Kings word , that is , his command , was vrgent . And x Queene Vashti refused to come , adverbum Regis , at the Kings word , or commaund . And , y the Posts went out speeded z in or cum verbo Regis , with , or by the Kings commission . As by the Kings word then is meant the Kings commission or warrant : so by Gods word in our Sauiours speech may his charge , warrant or commission be well vnderstood in the judgement of very a good Diuines . And as it is said of b Hoshe , c Ionas , d Iohn the Baptist and others , that the word of God came , or , e was made vnto them , because they had speciall charge and commission from God for the performance of some Offices with the people of God : so f of Magistrates saith our Sauiour that the word of God is made to them , because they haue a speciall commission signed them from God , for the executing of a speciall place vnder him and from him . That Kings and Princes therefore are tearmed Gods and Sonnes of God , it is g not in regard of nature or naturall descent , but in regard of honour , authority and power conferred vpon them from God. For , h By me , saith i the eternall Sonne of God by Salomon , do Kings reigne , and Lords execute iudgement : By me Princes rule and Nobles , euen all the Iudges of the earth . They rule and reigne all of them aut missi , aut permiss●… , Either k sent of him or l suffred by him : wrongfull Vsurpers by permission of him , rightfull Gouernours by commission from him : by his prouidence the one , by his ordinance the other : For , m there is no power but it is of God : and the powers that are , are ordained of God : saith the Apostle Paul of the one : And , n Thou couldest haue no power ouer me , were it not giuen thee of God : saith our Sauiour himselfe of the other . o Of him alone are their places , of whom are their persons , whatsoeuer their persons are ▪ And p the power it is his , howsoeuer they come by it , or howsoeuer they abuse it . Hence it is that the Kings chaire of estate is called Gods Throne . q Salomon sat on the Throne of God as King in steede of Dauid his Father . And the Bench of Iudges is called Gods Bench. r God standeth in the Congregation , or assembly of God. And the iudgement they execute is said to be Gods iudgement . s The iudgement ye iudge is not Mans , but Gods. Yea hence it is that Kings and Princes are tearmed Christi Domini , The Lords annointed : not Hebrewes onely , as Saul , though a bad one and one that feared not God ; t He is , saith Dauid , the Lords annointed ; but euen Heathens too , as Cyrus , though a Pagane and one that knew not God ; u Thus saith the Lord to Cyrus his anointed ; I strengthen thee , though thou knowest not mee . And not Christi Domi●…i , x the Lords anointed onely , but Domini Christi , y Lords anointed , or Gods anointed , if you will : as z anointed of God , so anointed , a that is , solemnly appointed to be Gods , though not by nature , yet by office , by deputation from God , as b Deputies , Leifetenants and Vicegerents vnto God. Neither is this an idle appellation onely , titulus sine re , a naked title without truth , or a bare shadow without substance . c Deus cum benedicit , faci●… quod dicit : God where he blesseth , hee doth what hee saith : where he imposeth a name , he imparteth withall what the name imposed doth import . As he hath giuen an eminent appellation vnto them : so he hath conferred an eminent power and authority vpon them , d a diuine power representing and resembling his owne soueraignty . He hath made them sacred and soueraigne ; he hath put his owne sword , the sword of Iustice and Iudgement into their hands . The Magistrate is e Ensifer Dei , Gods Sword-bearer : saith the Apostle : and that not to beare , or weare the sword for a shew ; ( f for he hath it not for nought : ) but to draw it out , and l to make vse of it according to such directions as from God himselfe he hath receiued . m He hath ius vita & necis , power of life and death , the most soueraigne power that may be : the greatnesse whereof may hereby appeare , in that n that being done in due sort at his appointment is good justice , which being don without him were no better then murther the highest degree of iniustice , euen to them that should deserue it . And thus you see summarily both the ground and reason of this Title ; as also the great dignitie and excellencie that it importeth . The Vse whereof concerneth either Rulers themselues , or others in regard of them . For the former : ( Giue , I beseech you , not mee leaue , but God leaue , in whose place I stand here , as your selues sit elsewhere , to put you in mind and admonish you of your duty to him : ) Hath God himselfe conferred this great honour on you ? o Non datur beneficium nisi propter officium : No benefice , saith the Canon , is bestowed vpon any , but in regard of some office to be performed for it . Then as he hath honoured you , be you carefull to honour him . It is a point of great Equitie . For q what can be iuster or more equall , then that you should honour him againe when hee honoureth you , whom you stand bound to honour whether he thus honour you or no ? yea what is more agreeable both to religion and reason , then r that they should honour him more then others , whom aboue others he hath honoured ? s Why , saith he , shouldest not thou bee a prime Scholler in Christs schoole , that art a prime person in the State ? Why should not you bee more forward then others in aduancing of Gods glory , whom God hath in such glorious manner aduanced aboue others ? And on the other side t what can be more vnworthy or vnequall , then for you to repay God againe with euill for good , for so high an honour , for so great a good ? where consider ( I beseech you ) in the feare of God , what a fearefull thing it is , when it falleth out as it did in Ieremies time . o I will get me to the great ones : saith the Prophet , when hee could not preuaile with the poorer sort of the common people : they ( I am sure , though the other be foolish and sottish ; ) know the way of the Lord , and the iudgement of their God : But how found he them affected ? But they haue wholy shaken off the yoke , and broken the bonds : not vnlike those of the same ranke , u that say in the Psalme , x Let vs breake his bands asunder , and cast his cordes away from vs. The greatest men were the greatest Rebels ; y as formost in wealth and worship , so forwardest in wickednesse . And remember withall , as that of the Wiseman , that z Mighty men shall be mightily punished : so that also of the Centurists , that * Extraordinarie blessings seconded with extraordinarie sinnes will at length draw downe extraordinarie iudgements . a It is a point of good Policie . For , b Honorantes me honorabo ; Those that honour mee , saith God to Eli , them will I honour . And , c Promotion commeth neither from d the East , nor from the West , nor yet from the South , e where the warme Sunne-shine is : but God is the soueraigne Iudge that setteth vp and pulleth downe . It is God that maketh Gods and that vnmaketh them at his pleasure : it is he , f qui Reges deponit , regna disponit , that deposeth Kings and disposeth Crownes , and much more then other inferiour places and powers . From him it is that you haue them ; by him it is that you hold them . * And as he hath giuen you this honor , so hee can take it againe from you . g What he hath conferred vpon you without desert , hee can for your euill-desert with-draw from you againe : And not so onely ; but ( as he iustly may and vsually doth ) h make your punishment proportionable to your former preeminence . For , i profundit contemptum super Principes ; He poureth out contempt , saith the Spirit of God , vpon Princes . k He heaueth durt and disgrace in his wrath with a full l viall in their faces , as with m a full horne in mercie , he had before heaped honour on their heads . Oh , thinke ye not therefore , because ye are by God himselfe tearmed Gods , that n you are thereby discharged of your duty vnto God. o This honour conferred on you , tieth you streighter then others ; it exacteth it in a larger measure of you then of others . p Who owe more duty to their Soueraigne then those , that haue beene by him highest aduanced ? It is a foule imputation , and no small blemish for great Ones , not onely to go beyond others in dishonouring of God , but to come short of others , yea not to out-strip others in seeking the glory of God , in doing their duty vnto him ; to be more slacke , lesse frequent and feruent , q in hearing , in reading , in prayer , in the generall practise of piety , either wholy neglecting such offices and religious exercises , or so performing them , r out of customary fashion , more then out of religious regard , as if they graced God by doing some such seruice vnto him , or as if God were beholden to them for vouchsafing to serue him : So that God may haue just cause to complaine of them , as s he doth by the Prophet , that he hath trained vp sonnes , and aduanced them to high place ; and they either spurne and rebell against him , or at least take no notice of it to honour him againe for it . And here , let me more particularly , t as from God and in Gods name , intreate you , to haue a speciall regard of obseruing Gods Sabbaths . You that u are to see them obserued by others , ought not you much more to obserue them your selues ? x Your cariage is a kinde of censure : that all men fix their eies vpon , that most men shape their courses by . If others then shall see you riding in your circuits on the Sabbath , will not they thinke within themselues ? And why may not I as well ride on the Sabbath to a Faire , as the Iudge may to the place of Assise ? If they shall be warned to appeare before you for some hearing by themselues , or by their Counsell vpon the Sabbath , will they not be ready to argue from the workes of your calling , to the workes of their owne ? And why may not I as well be about my worke as they about theirs ? And in truth ( to speake plainly as the thing it selfe is ) why may not a Smith as well worke at the forge , or an Husbandman at the plough , as y a Iudge sit to heare ciuill causes on the Sabbath ? The one hindereth the sanctification of it as well as the other . And if it be alleadged that the one is ( as before was proued indeed ) more specially z Gods worke . So were the repairing of a Church , which yet the Mason or Plumber may not worke about on the Sabbath ; no more then Besaleel or Aholiab might about the worke of the Tabernacle , * for the furtherance whereof , God would not admit or giue way to the least violating of his Sabbath . But I leaue this to your graue and discreet consideration . You are wise and reuerend : and a word with the wise is sufficient . I forbeare therefore to presse this further , & passe on to an other branch not much vnlike this . In the next place then . Are you Gods in regard of your eminent places ? a It is a great honour indeed ; but it is a weighty charge that this honour laieth on you . It is most equall that those that are tearmed Gods , should in their courses and cariage most resemble him whose name they beare . They performe but euill Offices , that buzze into great mens heads , that they may be borne with , though they doe oft otherwise then they ought ; because b they haue stronger temptations then others , and fewer meanes of restraint ; they haue winde and tide against them , and therefore , as the manner of those is that row on the riuer , they must be allowed the benefit of the bancke . For c they are too plaine and palpable that instruct them to confound d might with right , and e goodnesse with gainefulnesse ; that f teach them to measure all things by the crooked metwand of their priuate profit or pleasure : as also those that listen to such Instructors , and g that follow such aduice ; taking occasion to liue disorderly and to deale iniuriously by the priuiledge of their place , because none may compell them to do otherwise or dare controle them when they so do ; as h if loosenesse and licentiousnesse were the proper fruite of greatnesse , and i soueraignty consisted in nothing else but in giuing great ones liberty to liue as they listed . k Rather the higher their places are , the lesse liberty is leaft them : Not in regard of God onely : because ( as before ) l where he hath conferred much . there he expecteth the more : And , as he said sometime of Christians , so may wee well say of great Ones ; m Ideò deteriores estis , quia meliores esse debetis : Therefore are they worse then others , if they be but as bad onely , because they ought to be better . Or in regard of men , of others : because they are in the eie of the world , and all mens eyes are on them . n A city , saith our Sauiour , set on an hill cannot be hid . A blemish on the eye or the face is sooner seene then on any other part of the body . o Faults are sooner espied in great Ones then in others : and p not their principall actions and affections only ; but euen the least & the lightest things , euery looke & gate and gesture is in them eied & regarded . But euen in regard of themselues too ; what for danger , what for dignitie . What for danger , I say . Because their places as they are loafty , so they are q slippery . r Many a mans aduancement hath beene his vtter-ouerthrow . s Euen height it selfe maketh mens braines to swimme . And , t Insolency saith the Heathen man , neuer sate long sure . Examples are too too rise . u They had neede therefore tread more warily that ride the ridge of an hill , then those that trauell on foote below in the plaine . Otherwise as x they are more in danger of falling ; so y the higher the place is , the heauier will their fall be , and z the more ●…earefully will they come downe , if they doe fall . What for dignitie : that they may not disgrace themselues and their places . For a many things may beseeme meane men , that will not beseeme great Ones . God , as b he gaue Saul a new heart ; so he required of him a new cariage , when he called him to be a King. c A meaner man may stoope and take vp that without note , that Themistocles himselfe may not . And an other man , and a good man too , might haue receiued of the King of Sodome , hauing done him that seruice that Abraham did , that which c Abraham yet would not accept . d When Shemaiah one of Sanballats consorts would cunningly haue perswaded Nehemie to take Sanctuary in Gods Temple for the sauing of his life ; Should such an one as I am , saith Nehemie , flie ? Who is he , being as I am , that to saue his life , would betake himselfe to the Temple ? For my part , I will neuer doe it . As if hee had said ; Though it might well enough beseeme some other priuate person in the like case , thus to withdraw himselfe for feare ; yet being as I am , it standeth not either with my duty , or with the dignitie of my place so to do . And surely as any blemish is sooner seene in the face or in the eie , then in any other part of the body besides : so e that is no small bleamish there , that would seeme but small were it else-where : yea that is a sore eye-sore oft in the eye , that in the hand or the heele or any other limme lesse eminent , would be litle or no disgrace at all . f A wart or a freckle there is more then a scarre or a maine where it may be . As any defect in great persons is sooner espied and more eyed , then in other inferiour ones : so that is a great fault in great ones , that were not so great in meaner ones ; that is vnseemely in the other that might well enough beseeme the other ; and that is vgly in the one , that were but vnseemely in the other . For g an high seate and a base minde , a principall place and a vulgar cariage , is a thing not vnsightly and vnseemly onely , but euen vgly and abominable , saith one of the Auncients . Great-men may easily be entreated to take notice of the eminency of their places , for the clayming of Offices of respect and regard from others their Inferiours : Happy were it for them , could they as readily be induced seriously to consider of it for the exacting of wise and wary , discreet and seemly cariage from themselues , that they might not by their vnaduised and vndiscreet cariage , or by any base and vnbeseeming course , bring the least aspersion vpon either their persons or their places : If they could and would say to themselues , when they are either by others solicited , or of themselues inwardly moued to do ought , yea though it be not simply euil of it selfe , yet that it is such as wil not stand with their honour , and with the honour of their places , as Nehemie before , h Should such an one as I flie ? so , should such an one as I am , receiue gifts from i Naaman , k take bribes of such as haue busines before mee , or with mee , either by my selfe or by my seruants ? Should such an one as I am abuse my power and my place , to gild ouer a rotten post , or to shore vp an Alesigne ; or to make those that liue neere me , seruiceable to me for feare of worse vsage otherwise ? Should such an one as I am giue countenance to lewd and loose persons , or helpe to bolster and beare them out in their bad and base courses ? Do such things beseeme those that haue the stile of Gods by God giuen them ? Or l doth it beseem such to be transported with choler , to be corrupted with fauour , to be terrified with threats , to be puffed vp with pride ; to be greedy of base gaine , to be earthly minded , yea or to be ambitiously affected ; m to make a mocke of mens miseries , n to pursue things to extremitie , o to trample vpon the oppressed , p to suffer their seruants and Officers to tyrannize ouer Gods poore people ? &c. Doe these things beseeme those who as by God they are called Gods , so should in their whole cariage of all others , come neerest him , whose name they beare . Happy , I say , were it for Great-men , could they with themselues thus weigh well and seriously r consider , what might stand not with the might of their power , but with the maiesty of their places : and abhorring all such base and vnworthy courses as may any way disparage them , endeauour so to resemble him in their whole cariage , whose person they represent , that those that see and obserue them , as they cannot but be seene and are as sure to be obserued , may truly say of them , as the Apostle speaketh in an other case , s Certè Deus est in vobis ; Surely God is in these men : They are not vnworthily tearmed gods and Sonnes of God , that in all their courses cary themselues so like vnto him . And on the other side wretched and thrice-accursed are they , if their cariage be not correspondent to this their diuine title : if they be , as t those Romane Emperours , sometimes were , Gods in name , but Deuills rather indeed . For as he saith of vngodly Christians , so is it no lesse true of vnworthy Rulers : u Reatus impij est pium nomen ; The God-like stile maketh their guilt the greater , that are Godlesse in their liues : that are any thing indeed and truth rather then that , which the diuine appellation imposed on them implieth . And this for the generall course of your liues ; now further for your speciall cariage in your particular places . Are you Gods then ? And hath x God , saith one of the Auncients , imparted as his stile , so his power and his place vnto you ? y Then iudge yee , as God himselfe would judge . How is that ? may some say . I answere : First aduisedly , not rashly . For z Temerit as Iudicis calamitas innocentis : The Iudges temeritie is the guiltlesse persons calamitie . And , a Praeiudicium non est iudicium , sed vitium ; Rash iudgement is no iudgement but misiudgement , saith Augustine . And b an ouer-hastie sentence causeth hastie repentance , if not a worse matter . It was c Dauids case in Mephisosheths cause , as it was d Sauls before in Dauids cause : and that left vpon record , as other slips of Gods Saints ; e to the end that their tripping might make others , that come after them , f the more wary . To this purpose God himselfe prescribing these his Deputies what course to take in such cases , willeth them not onely g to heare ere they judge indifferently , but h to sift and search and make diligent enquiry , for the discouery of the truth and the bolting out of it , ere they proceed to censure or to sentence . Yea i ita gessit , vti iussit ; this course as by precept he commandeth them , so by his owne practise he further commendeth vnto them . To omit k the enquiry made by him about Adam and Eues act ; and l his questioning with Cain about the murther of Abel : m When the crie of Sodomes sinne was come vp to him into heauen , I will go downe , ●…aith he , and see whither they haue done according to the crie , that is come vp vnto me , or no. n God almighty that knoweth all things , before proofe made seemeth to doubt of something ▪ for what eause , but to giue vs an example of gravitie , not to be light of beleife in conceiuing euill of others ▪ before we see things plainly proued . For o though many things may be true ; yet ought not a Iudge to giue credit to them till he see euident proofe made of them . And it is no euill rule here , that as Lex quemque pessimum fore praesumat ; The Law should suspect that euery man may be corrupted ; and therefore leaue as litle as may be to the discretion of any ▪ so I●…dex optimu quemque esse praeiudi●…et , that A Iudge should suppose euery man to be guiltles and innocent ; and so esteeme of him . * till the contrary vpon discussion of his cause be discouered . Secondly , p iustly and vprightly ; without respect of persons for fauour , friendship or other sinister respects . Such is Gods judgement . q I know , ò Lord , that thy iudgements are iust . And , r God is iust , and there is no iniquitie with him . And such therefore also should yours be : As Iehosaphat telleth the Iudges of his time in giuing them their charge : s Take heed that you doe iustly with an vpright heart : For there is no iniquitie with the Lord your God , nor respect of persons , nor receiuing of bribes . Remember you that your seates are t seates of iudgement , of iustice . And it is an euill of all others most foule and most fearefull , u when oppression is found in the place of iudgement , and iniquity sitteth in the seate of iustice : x when a wrong sentence proceedeth from the face of him that ruleth and should do right . y The Elements weigh not heauie when they are in their owne place , as they do when they are out of them , in the roome of some other element . A man that diueth vnder water , perceiueth not the weight of it , though he haue a whole tun of water ouer his head : whereas were there but halfe an hogshead of the same water put into some vessell , and set aboue water on his head , he were by no meanes able to stand vnder the weight of it . In like manner z is vice or sinne nothing so offensiue , while it is in its owne sea , as when it is in the seate of the contrary virtue . For a man to be coosoned by some cheating Companion , some shifting Mate that liueth , as we say , by his wits , we are wont to make no great matter of it ; He hath put a tricke vpon me ; and I am well enough serued : I had little reason to looke for other at his hands . But for a man to be ouer reached by one that he hath trade and trafficke with , and professeth to deale honestly and vprightly with him , that we can not so well brooke or beare ; we looke for square dealing at the hands of such , and to haue monies-worth for our mony . So here for a man to be robbed by the high-way-side , or to haue his pocket or purse pickt by a common Diuer or Pick-purse , it is nothing so greiuous : there is wrong and robery in his owne proper subiect . But for the Iudge that sitteth in the seate of justice to wring or wrong the party that sueth to him for right : to be as the bush , or the bramble ( it is the Prophet a Michaes comparison ) that teareth the fleece from the sheepe , that flieth to it for succour and shelter against the storme : yea worse then bush or bramble , in stripping not the fleece onely from the skin , but b the skin also from the flesh , and the flesh from the bone ; and so c praying vpon those , whom they ought to protect , worse then those , against whom they ought to protect them : for Iudges and their Officers or Followers to be Partners and Sharers with Theeues and Murtherers : ( it is the Prophet d Esaies complaint : ) When courses of law and iustice are so perverted and corrupted , that ( as e one of the Popes sometime said , and it is no other similitude then the Prophet f Ieremie long before him vsed : ) g The Suiters are as Foules , the Pleaders as Foulers , the Court the Floore or the Plat , and the Iudge the Net : When h the Counsellor treacherously betraieth his Clients cause , whom he hath vndertaken to defend ; and i the Iudge setteth his doome and sentence to sale ; and he that sitteth to reforme sinne , committeth sinne there himselfe ; hee that is called to redresse wrong , doth wrong there himselfe , and that to those that repaire to him for right ; and * maketh himselfe guilty by condemning the guiltlesse : k This it is of all other most greiuous and intolerable ; because here is now iniustice and iniquity in the roome of iustice and equity : Which as it maketh the transgression of such the more hainous here , so shall it cause their condemnation to be most hideous hereafter . Thirdly , as iustly and vprightly , so boldly with confidence and courage : favoribus incorrupti , pavoribus interriti ; as not led aside with fauour , so not forced aside with feare . Else as Temerit as iudicis , so , Timidit as iudicis calamit as innocentis : as the Iudges temeritie , so the Iudges timiditie may proue the Innocents calamitie : as it was in poore Naboths case . And therefore Iethro adviseth Moses to choose out men as vncorrupt , so m of courage to make Iudges and Rulers . Remember to this purpose and to encourage you herein , what Moses telleth them there in giuing them their charge : n Feare not any mans face : for the iudgement is Gods. Ye are not the Kings Iudges , but o Gods Iudges ; at least your iudgement it is his : as the Ministers of the word , though they be p called by men , and q minister to man ; yet r their ministerie it is Gods , and they are s Ministers not of man but of God. And what followeth hence ? Surely if your iudgement be Gods , and you iudge according to God , God he will vndoubtedly beare you out in it . So doth Iehoshaphat assure those that hee called to that office : t Take heede how you iudge : for you execute the iudgement not of man but of God : and he will be with you . He will neuer be wanting to his owne ordinance , nor faile to backe and beare out those that duly execute it . See you do right therefore , because God is righteous : and therefore feare not to doe it , because it is his will you should doe it . u Smite him , saith Absolom to his seruants of his brother Ammon , and slay him ; and feare not : haue not I bidden you ? bee bold therefore . So smite you the wicked , as their wicked courses shall require : smite them , I say , and feare not : hath not God bidden you ? be bold then . Absolom could not secure them : God is able to secure you : yea as x the high Preists promised the Souldiers , though it was more then they could make good ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He will secure you : Do you your duty , and you shall not need to take further care for it . y The Lord will be with you : saith Iehosaphat : as to assist you , so to protect you . As hee hearteneth Ioshua : z Haue not I bidden thee ? be strong and couragious : feare not , nor quaile not ; for I the Lord will be with thee : as I was with Moses , so will I bee with thee ; I will neuer leaue thee , nor faile thee . And a if God be with you , as the Apostle speaketh , who can be against you ? If b God be with Paul , no man shall be able to lay hand on him to hurt him . If c God be with Ieremie , though Prince and Priests and people band all together against him , yet shall he stand firme like an iron pillar , like a brasen bulwarke against them : they shall neuer be able to hurt him that God gardeth . Whereas on the other side , if to please men you shall displease God , shrinking and swar●…ing from the rules that he hath prescribed you , and for feare of mans face deale vnfaithfully , in the execution of that office that he hath imposed vpon you : * by stepping aside to shun danger , you shall but plunge your selues into greater danger . As the Prouerbe hath it : d He that feares the frost shall be ouerwhelmed with the snow . e While you ●…eare the frost of mans anger that lieth vnder your feete and might easily be ouercome ; you shall be ouerwhelmed with the snow of the diuine vengeance , that descendeth from heauen and cannot therefore be avoided . f While you flie the smoke of mans displeasure , you shall fall into the 1 flaming fire of Gods wrath , that burneth euen to the botome of hell . g Trepidus homo ponit tendiculam sibi : The fearefull man , saith Salomon , setteth a s●…are for himselfe . And it is in this case verified that the Prophets haue , and i the Iewes vse as a by-word . h Hee that flieth from the noise of feare , falleth into a pit , and he that getteth vp out of the pit , is caught in the snare . We may well apply it with some transposition to the present occasion . When matters are to be heard before you , and some Great-mans letters come , whom the one party hath some interest in , here if you be fearefull of doing your duty , your feare setteth a snare for you , and if for feare of offending him you decline from the right , while you flie from the noise of a false feare , you fall into a true snare : or while you seeke to shun one snare , you fall into another , a worse snare : while you seeke to shun the snare of mans offence which you might easily haue wound your selues out of againe , yea k God would haue broken for you and set you free from ; l you fall into the pit of Gods heauy indignation , out of which it is questionable whither euer you get vp againe or no. In a word ; it is a sinne for any man to feare man more then God , and for feare of man to doe ought that may displease him : but it is much more a foule shame for those that are tearmed Gods to feare any but God , and out of feare to faile in the doing of that duty , which with courage and confidence God hath called them to execute . Fourthly and lastly , seuerely where God himselfe ( were he present ) would shew seuerity , and hath willed seuerity to be showne . As yee haue iust cause to m take heed how ye deale rigorously , where God would haue lenity and clemency vsed , as n Saul with the Gibeonites , * in lesser and slighter slips o with silly weake ones , in simplicity and infirmitie ouer-taken rather , then offending out of malice and wilfull contempt : that were as the Prophet speaketh , p to turne iudgement into gall : q It is as well a point of iniustice aboue desert to punish the guiltie , as it is without desert , to punish those that be wholy guiltlesse . So haue ye no lesse cause to beware , least , as r ●…ul with Agag , you spare there , where God would haue you seuere . s Thine eye , saith he , shall not spare them , that the Lord thy God may spare thee : neither shalt thou shew any mercy vnto them , that God may shew mercy vnto thee . t It is alike iniustice not to punish the guilty , ( as the quality of the crimes committed by them shall require , ) and to punish the guiltlesse . u A discreet hand therefore is to be held of you in the administration of iustice , and in the sentencing and censuring of Transgressors and Offenders . You must remember that you are sent by God as x with a rod for some , so z with a sword for others , y to take vengeance on malefactors . And therefore you fulfill not your charge , you discharge not your trust , if you put not the power which to that purpose he hath giuen you in practise : And a you shall answer for it with your owne soules , as Ahab ; not onely , b if you slay Naboth , but c if you slay not Benhadad . If you let murtherers , and Masse-preists soule-murtherers , & other like malefactors escape , whom God hath committed into your hands , d your liues shall go for theirs , you shall answer it with your owne liues for the sauing of their liues . Yea , you shall not onely bring that curse vpon your selues , that e the Prophet denounceth against that man that doth the worke of God negligently , that with ▪ holdeth his sword from shedding of bloud when God calleth him thereunto : But , like either fearefull or vnfaithfull Physitians , who by sparing an ounce or two of corrupt bloud , that were better out then in , infect and taint all the rest , and so endanger the whole body ; p you shall bring vpon your selues the guilt of all such villanies as such desperate wretches shall by your preposterous and q pernicious lenity and impunity either surviue or r be encouraged to commit ; yea and the wrath of God at length also vpon the whole state , which by such meanes you shal cause to be totally defiled therewith . For s the whole land , saith the Holy Ghost , is polluted with bloud , and with the like enormious crimes , and cannot be purged againe but by the bloud of those that shed bloud , and by the condigne punishment of such as commit such crimes . In a word : as you beare the name of Gods , so let your conversation and courses , your cariage both generall and speciall be Godlike , correspondent to this great and glorious title giuen you of God : that you may not be as hee said sometime of the Heathen Philosophers and their writings , like Apothecaries pots , t that haue an inscription of some soueraigne medicine without , when there is either nothing at all , or that which is worse then nothing , nothing but some rancke poison within . Hitherto wee haue shewed what this stately and lofty stile of Gods giuen to Rulers by God himselfe requireth of them : let vs now see what it exacteth of vs that liue vnder them . That which the Apostles tell vs both Peter and Paul. If Magistrates be Gods , and their power and place be of God , then must u euery soule be subiect to the higher power , x not for feare of mans wrath but for conscience of God : Then y submit your selues you must to euery humane ordinance for the Lords sake ; be it vnto the King as soueraigne , or to Presidents and other inferiour Gouernours , as those that be also sent of him . Where commeth iustly to be taxed the intolerable pride of that a Man of sinne , who not onely b exempteth himselfe and his Shauelings from all ciuill subiection ; but euen c trampleth vpon the crownes of Kings , in most presumptuous manner , d aduancing himselfe aboue all that is called God , and carying himselfe as God , yea e making himselfe a God of Gods ; as out of Pope Nicolas his grounds , faith Marsilius of Padua , his owne Canonists well collect . The Auncient Fathers were not acquainted with this diuinity of the Popes Deity , they were vtterly ignorant of it . f We worship the Emperor , saith Tertullian , as a man that is Gods second , or next to God , inferiour to none but to God alone . g That these things are enioyned not secular men onely , saith Chrysostome , but euen Priests and Monkes also , the Apostle sheweth euidently when he saith , Let euery soule bee subiect to the higher power . h Be thou Apostle , or Euangelist , or Prophet , or whatsoeuer thou beest else , i thou must not onely obey them , but euen be subiect vnto them . And Bernard , though hee liued but in a bad and corrupt age , writing to a great Byshop ; k If euery soule must be subiect to the higher power , then yours also among the rest . For who hath giuen you an exemption from this generall iniunction ? He that endeauoureth to exempt you , doeth but seeke to delude you . In a word to apply a speech of Optatus spoken of him by that insolent Schismaticke Donatus to the present proud Romish Prelate ; l Since aboue the Emperour there is none but God that created him ; ( and not the Pope then , as m they say : ) the Pope aduancing himselfe aboue the Emperor , goeth beyond humane bounds , and carieth himselfe not as man but as God , in not reverencing him who of men is to be feared next after God. But to leaue that Antichrist to his transcendent not eminency but insolencie : we are admonished , when Kings and Gouernors are by God tearmed Gods , so to account them as God calleth them , and accordingly to cary our selues in our demeanour toward them : to obey and be subiect , as one saith , n vnto good Rulers as God , bad Rulers for God ; or rather , o to both good and bad as well as God as for God. And herein is the true difference betweene the religious and the irreligious subiect , that p the one worshippeth God for man , q the other obeyeth man for God. Yea not onely are we to take heede of rising against them , and laying of violent hands on them . For r Who can lay his hand on the Lords annointed , and be guiltlesse ? s Who so riseth against the Lords annointed , ariseth against the Lord himselfe by whom he is anointed . t Who so resisteth the higher power , resisteth Gods owne Ordinance : and those that so doe , procure destruction to themselues : Or of offring the least outward disgrace vnto them . u It stucke shrewdly in Dauids stomacke , and troubled his tender conscience not a litle , that he had snipped away but a litle shred of the skirt of Sauls coate : But also x how we do euen but in secret speak euill of them , or in heart onely wish euill to them : Sithence God , y whose person they represent , and z whose place they here supply , hath threatned both to disclose it , and to be avenged on vs for it . He hath giuen them his owne name , and * he will seuerely reuenge whatsoeuer iniurie or indignity is done vnto them , euen as done vnto himselfe . Hitherto we haue considered of the dignitie , eminencie and excellencie of Princes and Rulers in regard of their place and diuine constitution : Now a word or two withall of the latter branch , concerning their frailty , misery and mortality in regard of their naturall estate and humane condition . Princes therefore and Iudges , though they be Gods 1 by name , yet are they not so by nature . It is not a Iah or Iehouah a name of Essence , but b E●…h or Elohim a name of Office that is giuen them . It is not true of them that they say of the Pope , * The man changes when his name changeth : as if the change of the name bred a change of their nature . c It is is not their place that can alter their persons : nor their diuine constitution that can strip them of their natiue condition . Though they sit aboue others , yet * must they die as others . Though they may liue like Gods , yet must they die like men , euen as other ordinary men are wont to doe . We need go no further then experience for the proofe of this point . For d we see that wise men , and so great men , die as well as others . As e the sword taketh away weake and strong indifferently : so f death sweepeth away great and small , high and low alike . And no maruell if it be so . For g they haue all one and the same originall ; the like breeding and birth . They are all h bred not of incorruptible , but of corruptible seede : And therefore i haue their time as of birth , so k of decay and of death . They are made of one mould : euen great-men of the same metall that other men are . What is man , saith one of the Auncients , but l soule and soile ? the one m a puffe of winde , and n the other a pile of dust . What is he , but , as he said sometime of o swine , a litle p rotten flesh , that hath the soule giuen it as salt to preserue it from further putrefaction awhile , as the seare-cloth doth the corps deceased ? And no other matter are the greatest or mightiest men made of . They are flesh , as others . q Our flesh , say the poore oppressed ones , is as the flesh of our brethren . And r all flesh is grasse , and all the glory of it as the flower of the field : s that in the morning is greene and flourisheth , but ere euening is either cut downe by the mowers hand , or decaieth and withereth of it selfe . They are earth , as others . t Earthen vessels , the Psalmist compareth them to . u Earth they iudge , and x earth they are . y Iudicani terra●… iudices terrae : They are earthen Iudges , saith ▪ Augustine , that iudge here vpon earth . Nothing but z dust and ashes ; as Abraham saith of himselfe . Againe Great-men as they are made both for body and soule of the same matter that others are ; so are their soules and bodies tied together with a no firmer or stronger bands then other ordinary mens are . b They haue no more power ouer the Spirit in the day of death to detaine it , then other ordinarie men haue . c Some litle worme may doe as much by them , as they can doe to any man. d A flie or a gnat strangled that proud Pope our Countreyman , that made the Emperor stoope to hold him his stirop . And , I say not , a litle fish-bone , e an haire , or a crumb of bread onely going downe the wrong way , may endanger , yea may choake and make an end of the mightiest Monarch in the world . They are subiect to sicknesse as well as others ; yea more vsually then others , as being more crasie commonly then others are , more hardly bred then they . f It is not a golden ring that can keepe the finger from a felon , nor a vel●…et ●…lipper that can fray away the goute , nor a crowne or diadem , that can cure the headach , nor a purple roabe that can free one from feuers . g Sicknesse deaths Purseuant oft arresteth them , and death it 〈◊〉 〈◊〉 〈◊〉 on them in the very place of 〈◊〉 ▪ where they passe sentence of life or death vpon others , euen as they are sitting on the Bench. They are subiect to casualties as well as others . h We are of a glassie 〈◊〉 , saith one , and wee walke amiddes many casualties . And i the p●…t ▪ we say , goeth so oft to the well , that a●… length it commeth home broken . k He that misseth many of them , yet some one at length lighteth on , that maketh an end of him . And is it not so with Princes as well as others ? Yes vndoubtedly . They are subiect to casualties as much as others . Yea l they are subiect to casualties more then others their inferiours . They die not onely as others , but oft-times before others . m The massie metall sincketh , when n the corke and the reede swimmeth : the sturdy and stately o oke oft falleth or is felled , when the litle and low hawthorne bush by it standeth still . They were safe enough that sat in the same caroch with him ▪ when p that puissant Prince in the middest of his pompe and preparation for some extraordinarie enterprise , was by the hand of a base Villaine in butcherly manner with a knife stucke like a beast . They are liable lastly to Gods iudgement as well as others . Yea they are by him made examples oft vnto others . q He preuenteth the last iudgement sometimes by sitting here vpon such : and in the persons of some few before-hand sheweth what all others that take their courses , must one day likewise come to . They die , said I , as other ordinary men vsually doe ? Nay ; they die otherwise then other ordinary men are wont to doe . f If these men , saith Moses , die the common death of all other men , or if they bee visited in no other manner then all other men are ; then the Lord hath not sent mee . They die so that men know not what diseases they die of . And s few Kings or Tyrants , saith the Heathen man , die either in their beds , or a drie death : what for mans mischeife and malice : As they are more eminent , so t they are more eyed , more envied , more aimed at : and u any one is Lord of their life , that setteth light by his owne life : And what againe for the right dreadfull and iust x iudgement of God ; with whom the life of the mightiest Monarke i●… but as y a nip of his ●…aile : and he is terrible among these earthly Gods ; as he z that can when he will , doe as much , and doth oft , and * much more vnto them , then they can do vnto any of those that liue vnder them . They dye like men ? nay ( with reuerence be that spoken , which the spirit of God himselfe speaketh ) they dye many of them like beasts . As abusing their power they liue a like beasts ; and become in that regard b worse than beasts here : so through the iust iudgment of God , they dye many times more like beasts than like men , c like sheepe , saith the Psalmist , dying in a ditch : as it was said of Pope Boniface , that d he came in like a Fox , he ruled like a Lyon , and dyed like a Dog : so e Ioram rotting away by peece-meale , till his very entrailes fall out : f Iehoiakim dragged and cast out like carion , and g buried with the buriall of an Asse : and h Herode eaten vp with vermine , ( as k others of his rancke not a few ) when but a litle before he had bin applauded and admired as i a God. They so dye , that l they leaue their names for a curse behinde them after their death : m Make them and their Princes like n Oreb & Zeeb ; or like o Zeba and Zalmanah , or like p Iabin and Sisera : that perished at End●…r , and lay rotting there aboue ground vnburied , like dunge that lyeth spread abroad on the surface of the earth . Yea that which is of all other most fearefull ; q as such are worse than beasts in their life ; so shall they fare worse than beasts after death . For r God will neuer demand a reason of them , whom with reason he hath not indued . The brute beasts shall neuer be called to any account . t There is no iudgment for them that haue no iudgment themselues . But s it is appointed for all men , and among the rest then for great men , that once they must dye , and after that commeth iudgement , which they must also come vnto among others . u The Rich mans case in the Gospell , while he liued clad in purple , sheweth great men what after death must become of them , which way they must goe when they dye , if they abuse their power while they liue , if they be not x as well good as great . And as our Sauiour saith of Iudas ; y It had bin much better for him had he neuer bin borne : so may we well say of such , It had bin much better for them , if they had neuer at all bin ; or if they could vtterly cease to be . Better therefore by much shall it be with the beasts than with such . For z it must needs be far worse with those that so are as they shall be for euer , than with those that are not at all , that are now no more than if they had neuer bin . A point of great importance , and that might proue of good vse , had I longer time to insist on it , as well for others as for themselues . For themselues , for great ones . a Charge the rich men of this world , saith the Apostle to Timothie , that they be not high-minded . And the great men of this world haue as much neede of the like charge ( b as riches , so c honors are wont so to transport men , and to make them forget themselues : ) to looke to it , and beware that they be not puffed vp with pride in regard of their places ; that they looke not big on their brethren , though they sit aboue them ; d that they be not loftie minded , though they be seated aloft . e He shall not lift himselfe vp aboue his Brethren ; saith God by Moses of the King himselfe . Though you be the first-borne , f primogeniti , God hath giuen you g the birth-right , ius primogeniturae ; yet are they still your brethren . You are h the first-borne , as he saith of our Sauiour , but amongst many Brethren . * Both you and they are Adams sonnes all , yea and Eues too , i fratres germani , vterini , brethren on both sides , all by one and the same venter . k Contemne them not therefore ; but say as Iob saith , l Did not he he that made me in the wombe , make them too ? did he not fashion vs both m in one wombe ? as some read it : or , did not o one and the same person fashion vs both in the wombe ? as others rather . Though you be now aboue them , yet p there is no difference betweene you and them , either in birth or in death : you were both alike before death ; you shall be both againe alike after death : q It is but in the interim of this short life only , that you are somewhat in some things vnlike . It is with men as with Counters : howsoeuer while the account lasteth , one standeth for a penny , and an other for a pound , yet are they all r Counters alike before and after the account , when they are togither in the bag , aut in vtero , aut in vrna , s either in the wombe , or in the tombe . t Consider therefore as well what you haue bin , as what you are , or rather what you continue still ; euen mortall u men as well as others , and as much as euer ; though you be now here termed Gods for a time , and carry your selues accordingly . * We beare this precious treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in earthen vessels , saith the Apostle . As the x ministerie of the Gospell is a most glorious Iewell : so is the Magistracie an exceeding rich gemme . But it is no other than an earthen pot , though gilt and garnisht , that both the one and the other is committed vnto . Neither is it the gilt or the garnishing of it that maketh it the lesse brittle , or that hindreth but that soone it may , and once it must be broken as well as others . z So esteeme therefore of your selues in regard of others ; so demeane your selues towards others ; as being of the same mold and making that all other men are . Otherwise if you swell with pride in regard of your high places , contemne such as be beneath you , and forget your owne frailty ; heare your doome , yee Gods , from a the God of Gods , as by the Psalmist here , so by the Prophet els-where . b Thus saith the God Iehovah : ( he that is God by nature , as well as by name : ) Because thine heart is lift vp , and thou saist , I am a God , and I sit in the seat of God ; and * yet art thou but a man still , and not God , though thou takest it vpon thee as if thou wert God : Therfore I will bring terrible ones vpon thee , that shall draw their swords against thee , and shall spoile thy brauerie , and shall cast thee downe to the pit ; and thou shalt dye the death of the slaine , Wilt thou say then before him that slayeth thee , I am a God ? But thou shalt be a man , and no God , in the hand of him that slayeth thee . Though you may a while with vaine conceits sooth vp your selues , or suffer your selues to be deluded by others ; yet c you cannot beguile God , d you cannot deceiue death . But as Alexanders e bloud issuing from his wounded bodie , and the very f griefe of the wound , controlled too too plainely the grosse flatteries of his Pagane Priests and base Parasites , that vainely stiled him a God : So death at least shall at last euidently and vnanswerably , proue euen to Princes and enforce them to confesse , that though they be Gods by office and by diuine deputation , yet they remaine mortall men still ; and therefore cannot , nor g shall not liue for euer , but shall one day go the same way that all other men go , and that all their forefathers before them haue gone . Let this Text be vnto you , as h Ag●…thocles the Sicilian his earthen plate , to remember you of your beginning and your birth : as i Philip the Macedonian his euery mornings Monitor , his sonne Alexanderrs 1 sleepe , or 2 Antigonus his sicknesse , to minde you of your end , of your mortalitie , of your death : that though you be Sonnes of the immortall God , yet you remaine still but mortall men ; therefore mortall , because men ; Sonnes of Adam , yea and k of Adamah too , as well as others : And as l Adam is like Abel : so Abel is like Adam . m All the Sannes of Adam , euen n the greatest of them and the most glorious in their best estate are not all Abel onely , that is , nothing but vanitie , but euen o lesse then Abel , that is , lighter then vanitie it selfe . Let not the eminency , I say , of your high-places so transport you , as to blow your mortalitie out of your mindes : But remember that p you are but men ▪ that q as you rule men , so you are men your selues ; and therefore so liue you as those that one day must die , as not exempt from the common condition of all Adams of-spring , from whom you come as well as others , and whom as well as others once you must follow . For others : Are Kings and Princes but mortall men , subiect to death and dissolution ? Oh r then make not Gods of them : put not your trust in them ; depend not vpon them . It is no wise course , it is no safe course , neither for you , nor for them neither . s Trust not in Princes , saith the Psalmist , nor in any sonne of Adam : For there is no surety of safetie in or by any of them . t They are not able to saue themselues : and how then can they saue others ? Make not man therefore thy God. He is not able to lengthen thy life , that cannot prolong his owne life , a minute longer then God giueth him leaue . u God is a sure stay , saith the Psalmist , x to all that trust in him , and y that betake themselues to him . But z there are , saith Augustine , some infirme and vnsure staies , which when a man hath betaken himselfe vnto , he is neuer a whit the surer , but more vnsure oft then euer he was : they not onely faile a man then , when they should stand him in most steede , but are themselues many times the meanes of his miscarying . A man thinketh himselfe safe , if he can get into fauour with the Prince ; he shall be sure then to rise : or if he can compasse the countenance of such a Iudge or such a great personage , hee shall be able then to make his part good , and to go through with his suites against any aduersary whatsoeuer . But what faith the Psalmist ? a His breath departeth , and he returneth to his dust : and then all his thoughts perish . This great-man that they depend vpon is but a litle b aire and dust tempered together . And while they liue in hope of great matters by him , and he , it may be too , is purposing of great mat●…ers for them ▪ cometh God and c bloweth him away so dai●…ely with a blast of his breath ; and d then all his princely power perisheth together with him , and his proiects they come all to nought . Yea oftentimes e dependance vpon such great ones , when they fall , proueth the ruine and breake-necke of those that depend vpon them or belong to them ; who might haue beene safe enough otherwise , had they not sought to such succours : as the fall of a tall Cedar bruiseth the vnder-wood about it , that might haue done well enough , had it stood further of it . It is with many an one in this case , * as with the Sea-man at sea , that surprised with a tempest , casteth about for some harbour , and espying a bay with high hills on either side , putteth in there hoping to finde succour and reliefe , but striketh vnawares on some rocke or shelfe that lay out of sight , and so is cast away irrecouerably in the harbour , whereas in the tempest it may be he might haue done well enough ; or as with a Passenger in a storme , that for shelter against the weather steppeth out of the way , betaketh him to a faire oke , standeth vnder the boughes of it with his backe close to the body of it , and findeth good reliefe by it for some space of time , till at length commeth a sodaine gust of wind that driueth downe some maine arme of it , which falling vpon the poore Passenger , either maimeth or mischeifeth him that resorted to it for succour . So falleth it out with not a few : meeting in the world with many troubles and with manifold vexations , th●…y step aside out of their owne way , yea and sometime too out of Gods way , to get vnder the wing of some great one , and gaine it may be , some aide and shelter thereby for a season : but after a while , that great one himselfe comming downe head-long and falling from his former height of fauour or honour , they are also called in question , and so fall by that meanes together with him , that might otherwise haue stood long enough for their maine estate vntouched , if they had not betaken themselues to him . Let no man therefore trust to such vnsure staies : let no man make any man his principall stay . f Blessed is he that hath the true God for his stay : whose hope and happinesse is fixed and founded wholy on him . But g accursed is he that trusteth in man , and maketh flesh his arme ; and withdraweth his heart from God , by placing of man in the roome of God. Let vs take heed h how we set by man more then is meete . Let vs i reverence them in God , and God in them ; but * not equalize them with God , nor preferre them before him . Let vs beware how we offend God for the pleasing of them , or forbeare our duty to him for feare of displeasing them . k God is able to sheild vs against man : l Man is not able to shelter vs against God. For both the one and the other . Seeing that all this glory , all these honors and things of this life must once haue an end , m either we an end of them , or they an end of vs ; they can last no longer then this present life , which it selfe cannot last long : that therefore we n lay all of vs a good foundation here that we may lay hold of life eternall hereafter . How may that be done ? The Apostles Peter and Iames tell vs. By o being bred againe not of corruptible , but of incorruptible seede , by the word of God that liueth and abideth for euer . For p all flesh is grasse ; and all the glory of it but as the flower of the field : q The grasse withereth , and the flower fadeth away : But the word of God endureth for euer . By r receiuing with meekenesse the word ingraffed into you , which is able to saue your soules , and to make you partakers of the diuine nature indeed . This if you doe , then ● though you die , yet you shall not die , but you shall liue euen in death , and suruiue after death for euer : and as you rule by God in this world , so shall you reigne with Christ eternally in the next world . AN APPEALE TO THE PRINCE OF PRINCES . Vers. 8. Arise , o'God , iudge thou the earth : for thou inheritest all Nations . WE haue heard God hitherto parlying by the Psalmist with Princes , and partly a controlling them for their corrupt cariage ; partly b admonishing them of their mortall condition , by meanes whereof they must one day die as well as other men , and with other men then come to an account ; that which might alone serue to make them more wary , if nothing else would or could . Let vs now heare the Psalmist c appealing from them vnto God , and commending vnto him the causes of such , as were either oppressed and wronged , or not righted by them . The whole verse being the conclusion of the Psalme consisteth of two parts : There is first an Appeale commenced by way of suite vnto God ; and that expressed in two Branches : 1. Surge Deus ; arise , ô God : a metaphore taken from the common gesture of Iudges , whose vsuall manner is to d sit while they are hearing of causes , e to arise and stand vp when they come to giue sentence . 2. Iudica terram ; Iudge thou the earth , or the Land : f doe thou make thy selfe knowne and seene by executing iustice thy selfe : doe thou that that they will not doe . There is secondly a reason , why this is required at his hands ; because g all Nations , these poore oppressed ones among the rest , are part of his portion , which it behooueth him therefore to take notice of , and to right them in their wrongs . Now in this practise of the Psalmist the first point that we obserue is , that the highest Appeale is to God himselfe : As h the vtmost resolution of faith is into the word of God ; so i the vtmost revolution of iustice is to Gods Tribunall . Hence those formes of Appeale so frequent in Scripture . k Iudica me , Domine : Iudge me , or , l right me , O Lord. And , m Surge Deus , Arise O God , and iudge thine owne cause : and , n Arise vnto my iudgement : and o Surge Domine ; Arise , ô Lord , and lift vp thine hand , the poore committeth his cause to thee . And p The Lord be iudge betweene thee and me , and right mee on thee . Yea of our Sauiour himselfe , when he was here vpon earth , it is said , that q ●…ee committed his cause to him that iudgeth iustly . And the Apostle Paul that r appealed from F●…lix and Festus , to C●…sar Augustus ; yet from them and him too , and all men he maketh his appeale vnto God : s I passe not , saith he , t for mans day , that is , mans doome ; Qui me iudicat Dominus est ; It is the Lord alone that must be my iudge . The truth and equity hereof may more fully appeare , if we shall consider ; that First , u Appeale is euer made from the Inferiour to the Superiour : not x from the Superiour to the Inferiour : y that were preposterous ; the Inferiour being subordinate to the Superiour : z not from the equall to his equall ; that were vaine and frivolous ; since a one equall hath no power ouer an other his equall : but from the Inferiour to the Superiour , as b from Faelix to C●…sar , from Festus to Augustus . But c God is higher then the highest , and there is none higher then he . d That they may know that thou , whose name is Ieh●…vah , art , 〈◊〉 e altissimu●… , the only most high in the whole world . All Appeales end at him : they may be made to him , bu●… none can bee made from him ; they cannot go further or higher then him . Secondly , the party that Appeale is made vnto , must haue , that it may be effectuall and to good purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & potestatem & potentiā , both right and might , both place and power , both power of authority , and power of ability . Now in man these are oft seuered . Princes oft want power : they haue Potestatem sine potentia right oft without might , f they dare not doe oft what they know they should doe , and what they would if they could . g Ye are too hard for me , saith Dauid , ye sonnes of Zerviah . And , h The King , saith Zedekias to his Nobles , can deny you nothing : They had such an hand of him , that he durst not displease them . And i tyrānous Vsurpers haue power more then is meete : they haue potentiam sine potestate , might without right : as had Nimrod , k that mightie Hunter , not of Deere , but of men . And where they haue right , they doe not vse it aright oft-times , but abuse it . And therefore to appeale vnto such , from Herode to Caesar , were but as for the lambe to appeale from the Fox to the Wolfe , as l Christ tearmeth the one , or from the Wolfe to the Lyon , as m the Apostle stileth the other : or for the silly Hare to appeale from the Hound to n the Hunter . But with God these are not seuered . He hath & 〈◊〉 & potestatem , both might and right , both 〈◊〉 and abilitie . For o Iehovah Iudex noster , 〈◊〉 legislator noster , Iehovah Rex noster : Iehovah is our ●…dge ; Iehovah is our Lawgiuer , Iehovah is our King. Yea God is all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a kind of principality a soveraignty , a singularity ; so as none are but he al●…e . He is not only Iudex , legislator and Rex , Iudge , Lawgiuer , and King : but as he is said to be p solus sapiens , only wise ; so wise , that in comparison there is none wise but he ; so q solus Iudex , Legislator , & Rex , The onely Iudge ▪ the only Lawgiuer , the only King ; so Iudge , Lawgiuer , and King r as none are but he onely . First he is Iudge . s For God is iudge . And , t God himselfe is Iudge : And so Iudge , as there is none but he . For 1. He is Iudex generalis : The generall , the vniuersall Iudge : not Iudex totius Angliae , but Iudex totius orbis : The Iudge of all the world . Other Iudges haue their particular and seuerall Circuits , and hee that is Iudge in one is not in another : It is not so with him , he is Iudge euery where ; the whole world is his circuit . u Arise , thou Iudge of the whole world , saith the Psalmist . And , x Should not the Iudge of the whole world doe Iustice ? saith Abraham speaking both vnto him and of him . 2. He is Iudex caelestis ▪ He is as y the God of heauen , so the Iudge of heauen : an heauenly , a celestiall Iudge . For , z Our God is in heauen . And , a The wrath of God is reuealed from heauen . And , b Th●…u causedst thy iudgement to ●…e heard from heau●… . They are but c Iudges of earth that iudge the earth . Earth they iudge , and earth they are . d Ho●…o iudicans hominem , terra iudicans terram : saith Augustine . When Man iudgeth Man , Earth iudgeth Earth . But , Deus iudicans hominem , C●…lum iudicans coenum : When God iudgeth man , Heauen iudgeth earth . e I haue sinned against heauen , saith the Prodigall sonne ; that is , against f God in heauen . And , g Iohns Baptisme , saith our Sauiour , was it from heauen or of Men ? that is , of God or of man. And , h Homo Deo , lutum sigulo ; Man in Gods hand is but as clay in the Potters hand : Euen Princes and Iudges as well as others , i whom therefore if they be 〈◊〉 the wiser , he wil bruise with his iron mace , and breake them to shivers like an earthen vessell . 3. He is Iudex supremus : The supreame Iudge . Other Iudges iudicant , iudicantur ; They iudge , and they are iudged , at l●…t iudicabuntur , they shall bee iudged . But it is true of * God , that is vntruely and bl●…sphemously ascribed k to the Pope , Omnes iudicat , a nemine iudicatur : He iudgeth all , but is iudged of none . Iudicat iudicantes : Hee iudgeth those that iudge others . As l they iudge now by him ; so m they shall once be iudged of him . They are liable to his iudgement : but he is liable to no iudgement . For n none may call him to account ; or o say to him , Why doest thou so ? Secondly , he is Legislator , the Lawgiuer : yea hee is vnicas Legislator , the onely Lawgiuer : so Lawgiuer as none other is but he . p There is one Law-giuer , saith Iames , able to saue and to destroy . But Iudges ordinarily , they are not Lawmakers , or Lawmasters . They are but servientes ad legem , or iudicantes secundum legem : They are but Sergeants at Law ; at the most , but Expounders of the Law , q sitting to iudge according to the Law. They doe not make Law , but r Interpret the Law , and iudge according to it . Or though they haue ius condendarum legum , Power of enacting and making Lawes , as s in free Monarchies and absolute Estates Princes haue : t yet must all their Lawes be grounded vpon and agreeable to Gods Law , or u else they are no Lawes , or as good as none . And those when they are so made , x they binde and restraine the outward man onely . As y they can meddle onely with the outward man , they haue no power ouer the minde ; Non occides quem non vides ; What they cannot see , they cannot slay : So their Lawes of themselues , as they are but positiue Lawes and subiect to repeale , can take no hold of the inward man , though a man may by the breach of them make himselfe to stand inwardly guilty of sinne ; as z by not following the advice giuen him by the Physitian he may incurre the guilt both of sinne and selfe-murther . But a Gods Law reacheth directly eu●…n to the inward man also . For he is b The onely Law-giuer , that hath power by Law to binde the soule as well as the body ; as c he made both : and for the breach of it to inflict penalties as well on the soule as on the body ; d to destroy both soule and body together for euer in hell-fire . Againe they , euen the highest and the absolutest of them , Leges dant , & accipiunt , both giue Lawes and take Lawes . For , to omit , that e by their owne Lawes , while they are in force , and afoote , f they ti●… themselues g in some sort : Though h Principi nemo leges scripsit , yet Deus praescripsit ; though no man may praescribe Lawes to such Princes , yet i God hath prescribed Lawes as well to them as to others . They giue thē to others , they receiue them frō him . Whereas he Leges dat , non accipit , He giueth lawes , but taketh none . Dat leges leges dantibus , Legislatoribus ipsis : He giueth lawes to all , euen to those that giue lawes to others , to the Law-makers themselues : But he receiueth none from any : for k no Creature may prescribe Lawes or Rules to his Creator . Thirdly , he is l Rex , a King : and m Rex magnus , A great King. He is Rex , not Tyrannus . A King not a Tyrant : A rightfull and lawfull King , a King n of his owne , not an Vsurper : there is his right . And againe Rex magnus , not Regulus : not a petie Prince , but a great King : a mighty , puissant , o omnipotent Monarke : there is his might . Yea he is not onely Rex magnus , a great King ; but Rex solus , the onely King : a King so as there is none but he . For 1. hee is absolute and independent . p Other Kings and Princes are not absolute . q They hold all from him ; r they depend all vpon him ; s they doe service all to him . As t the sheilds of the world ; so u the Crownes , and x the kingdomes of the world are all his : and y he disposeth them at his pleasure . For z he dispenseth the kingdomes of the world , whose both the world is that is gouerned , and man that doth gouerne . But God is absolute and independent . Hee is a Rex regum , & Dominus dominantiū , King of kings , and Lord of lords ; and b Deus Deorum , God of Gods too : c God aboue all ; and none aboue him ; d regnans super omnia regna terrae , reigning ouer all the Kingdomes in the world , as he doth ouer all the kings of the earth . Domini sunt , & Dominum habent ; Lords they are , and a Lord they haue : to wit , him that is called f Princeps regum terrae , The Prince of the Kings of the earth . g Gods they are called , because giuen by this God ; Lords because they haue receiued power and place from this Lord. But , as the Heathen man sometime said , h Let him be my King , who himselfe hath no King : So , let him be my God , who himselfe hath no God. i He is the onely true Lord , that hath no Lord : he is the only true Prince , that hath no Prince aboue him : And therefore k though there be many that are called Gods and Princes and Lords : yet vnto ▪ vs there is but 〈◊〉 God , and one Prince and one Lord ; because one 〈◊〉 absolute and independent . 2. He is great in and of himselfe . Other Princes and great personages are not great of themselues . They are not to other men , as a Giant to a Dwarfe , or as Cedars to shrubs . A Cedar is a tall tree , though there stand ne're a shrub neere it , and though it grow below in a botome : and the shrub is but a shrub , though it stand aloaft by it selfe on an high hill , or on the top of a stone wall . l A Giant is a Giant , though he lye along on the ground : and a Dwarfe is but a Dwarfe still , though m he get him vp to the top of a turret . But it is with Princes , as with stones in a building , in a stone-wall : where some stand higher , some lye lower , of equall size otherwise the one with the other ; and the lower support and beare vp the higher . They are but men still in nature and stature , though n Gods by name and in state , rather higher in place , then greater in person then others are . Whereas God is great of himselfe and in himselfe ; he is not o relatiuely , or comparatiuely , but he is simply and absolutely and infinitely great . So great , that p The heauens , and the heauens of heauens are not able to h●…ld him : but q He filleth both heauen and earth . So great , that r He meateth the heauen with his span ; and taketh the whole sea vp in the palme of his hand : that s all the world is with him but as a litle dust that hangeth o●… the ballance and yet altreth not the weight , as a drop of water that falleth from the bucket , and yet minisheth not the measure : that t all the people in the world compared with him , are but as vanitie and a thing of nothing ; yea that u all the nations of the earth , if they be weighed against him , they are lighter then vanitie and * lesse then nothing . So great that there is no end of his greatnesse : x a streight line , saith one , of infinite length , returning into it selfe , and so making a circle : y a sphere , whose center is euery where , and the circumference of it no where , not to be found . So great , that his greatnes cannot be comprehended : z he were not God , if it could . a Great is the Lord , saith the Psalmist , and greatly to be extolled , and his greatnesse is incomprehensible . b There is great , and great , and great : saith Augustine : He would faine , if he could , haue told vs how great . But had he said , Great , and great , all day long , what great matter had he said ? He that saith , Great , all day long , must needes once make an end , because the day it selfe hath an end : where as Gods greatnesse is infinite , without either beginning or end . But saying , His greatnesse is incomprehensible , ●…e gaue over speaking , and left it to vs to conceiue what he could not vtter . As if he had said ; What I cannot vtter , doe thou imagine : and when thou hast imagined the greatest greatnesse that mans minde is able to reach vnto , then kn●…w that thou commest yet infinitely short of Gods greatnes , Which since no mans minde is able to comprehend , no maruell if no tongue of man be able to vtter . Againe Princes receiue power from their people . c The might of a Prince consisteth in the multitude of his people . And d the throne is supported by the Ploughmans paines . It is their subiects shoulders that beare them vp ; as the lower stones in the wall doe those that lye aloaft ouer them : take these supporters away , and they will lie as low as the lowest . The master hath as much neede of his seruant , as the seruant hath of his Master : and 1 the Master can no more be without his Seruant , then the Seruant can be without his Master : In like manner it is here : 2 The Prince hath as much neede of his people , as the people haue neede of their Prince : and the Prince can no more be without his people , then the people can be without their Prince . But God , he giueth to all , hee receiueth from none . f Dat omnia omnibus : He giueth all things to all : For g all things are of him : and h they cannot possibly haue any thing but what they haue from him . i He receiueth nothing from any . For k who hath giuen , or who can giue ought vnto him ? when l all the good , that we can doe , reacheth nothing neere him . We may haue neede of him , yea daily and hourely we stand in neede of him . It is he m that at first created vs , and n that continually supporteth vs. But o he hath no need of vs , nor of ought of ours . p He was as well and as happy , before the world was , as now he is or can be . q He is the onely true Lord , that hath no neede of seruants , and whose seruants haue need of him : r Hee is the onely true Lord , that receiueth nothing from his seruants , but from whom the seruants haue whatsoeuer they enioy . And so is he the onely true Soueraigne that hath no neede of his subiects , but they all need of him : s that receiueth nothing from them , and from whom they receiue whatsoeuer they haue . 3. His dominion it is infinite . Other Princes haue their dominions listed and limited ; yea listed and limited by him . For t he hath set them their bounds , as u he hath fet the sea hers , which they cannot passe . It seemed a great matter , when it was said ; x Imperium Oce●…no , fama●… qui terminet astris : y His dominion shall reach from Sea to Sea , and from the riuer to the lands end . But here is z Imperium sine fine ; sine limite ; a dominion without list or limit , other then the bounds of the vast vniverse . a For Ieh●…va is high and dreadfull : he is a great King ouer all the earth . And , b The Lord hath prepared his Throne in heauen , and his kingdome ruleth ouer all . And , c Riches and honour are of thee ; and thou reignest ouer all . He hath prepared his throne in heauen : there is his chaire of estate : But where is his foot-stoole , or his foote-pace then ? Himselfe telleth vs by the Prophet : d Heauen is my throne ; and the earth is my foote-stoole . The Kings of this world sit all at his feete : it is but his foot-stoole , that they share all among them ; the mightiest Monarkes Territories are but a small patch of Gods foot-pace . e He is the onely true King then , that reigneth euery where ; which because f God onely doth , and none but he , to him may appeales be made by men out of all places , because g euery where they are within and vnder his iurisdiction , and out of his gouernment they cannot go . 4. His dominion as it is boundlesse , so it is endlesse . Other dominions can haue h no further or longer extent ▪ then the lists of this present life . They are regna huius mundi , The kingdomes of this world : And as i Mundus transit , so gloria mundi : As the world passeth away ; so must they needes passe with it . As it hath an end ; so k must they needes end with it , if they end not before it , as oft they do . l Those foure mighty Monarchies had their times and their turnes ; and m their ruine and fall as well as their rise . And you know that as the wheele turneth , ( and it is n God onely that turneth it ) o some get vp and some go downe ; some stand aloaft that lay below before , and some lye along that stood aloaft before . But Gods gouernment is for euer . For , p His kingdome is an euerlasting kingdome : and his dominion endureth throughout all generations . And , q His kingdome shall breake and destroy all other kingdomes : but shall stand firme it selfe for euer . r The Lord shall sit ( as Iudge ) for euer on his throne , which he hath prepared for iudgement , And , s he will be king for euer and euer , euen when all Heathen Kings are perished from of the earth . t He is the onely true King that reigneth for euer . But u Iehovah onely reigneth for euer , and Sions God onely throughout all ages . He is therefore the onely true King. To conclude then : The highest Appeale is therefore to God , because he is the supreame Iudge , the supreame Law-giuer , the supreame King : yea the onely absolute Iudge , the onely absolute Law-giuer , the onely absolute King : therefore the supreame and onely absolute Iudge , because the supreame and onely absolute Lawgiuer ; and therefore the supreame and onely absolute Lawgiuer because the supreame & onely absolute King , the onely insinite , vniuersall , eternall King. Now thevse of this point doth partly concerne priuate persons , & partly such as be in place of autority . For the former : Priuate men must be admonished , what their course must be , when courses of iustice faile , and they cannot haue it at mans hand , at the hand of the Magistrate : To rise instantly in armes , and seeke to right themselues either by publike rebellion , or by priuate reuenge ? No : x Exurge Deus ; Arise , ô God ; and , y Exurgat Deus ; Let God arise . Not that vpon euery slight wrong , and euery trifling occasion , men should be making of their moane in that manner vnto God , and crauing iustice at his hand ; as z Sara with Abraham , when her maide Hagar hauing conceiued by him , caried her selfe malapertly towards her : a it is very poore patience that is so easily worne thred-bare . But b when their wrongs shall be great and greiuous , & they can haue no redresse of them with those that should doe them right , then to make this c sacrā anchorā , their sheate ancker , their vtmost refuge , to flie vnto God , to betake themselues vnto him , make their appeale to him , cōmence theirsuite beforehim , commit their right to him , and so leaue it with him . So did our Sauiour Christ , he committed his cause to the iudgement of God his Father . So the godly before Christ. Dauid to Saul , e The Lord be iudge betweene thee and mee , and do mee right on thee . And Ieremie ; f Hearken , ô , Lord , to mee ; and heare the voice of them that contend with mee : g And let mee see thy vengeance on them : for to thee doe I commit my cause . So the faithfull euer since Christ. h Far be it from vs , saith Tertullian , to Scapula , to attempt or plot any reuenge of our wrongs , which we expect from God alone . i Let vs send our praiers and teares , saith Cyprian to the persecuted Christians , as Messengers and Embassadors of our hearts vnto God. k It is the diuine vengeance that must right our wrongs . The Lord , saith Athanasius to Constantine , iudge between thee and me ; since thou giuest way to my false Accusers against mee . m We , saith Gregorie Nazianzen speaking of Iulians time , that had no other weapon , nor wall , nor bulwark , but our hope in God left vs , whom could we haue either to heare our praiers , or to protect our persons but him ? n We intreat ô Emperour , say the Souldiers in Ambrose his cause against the Arrians , We fight not : neither feare we , and yet we intreate onely . Nay , o Wee will stand to it , and fight it out , euen to death , if neede be , saith Bernard , for our Mother the Church ; but with such weapons as we may , not with sword and target , but with teares and praiers to God. This hath beene the practise of good Christians in all ages . And to doe otherwise is p to sit downe in Gods seate , to take the sword out of Gods hand , to make our selues Gods , q to peruert the order , to resist the ordinance of God ; and so to bring vpon our owne heads the iust vengeance of God , while wee seeke to right or reuenge our selues vpon others . Againe those that be in place of authoritie and iudicature must be admonished , that they be wary how they cary themselues in their places . Remember they must , that r as they are aboue others , so there is one aboue them : as they now iudge others , so there is an other that will one day iudge them , to whom they must once giue account of their iudgement , and vnto whom an appeale lieth from the highest and greatest of them , euen from Caesar himselfe . s It pleased Darius , saith the story , to set ouer his kingdome 120. Gouernours to rule the whole state : and ouer them againe three , that they should all giue vp an account vnto of their gouernment . And at Athens , howsoeuer t some of their Officers were not accountable to any ; yet the most of them were after their offices expired to giue a strict account to certaine u Auditors by the state thereunto assigned , each one that could charge them before those of any wrong done him while they were in Office , hauing free liberty so to doe . So it hath pleased God the Father x to make his Sonne Iesus Christ his Generall , his O●…cumenicall Auditor : and not some alone , but all Offices and Officers must be accountable vnto him . For y Wee must all appeare before Christs Tribunall : and , z E●…ery one 〈◊〉 there g●… account vnto God for himselfe . a Wee must all , saith the Apostle , be made to appeare there . But what ? And wee alone ? Meane men alone , or Ministers onely ? No : b I saw the dead , saith Iohn , great and small ; c Kings and Princes , and Captaines and cheife Commanders as well as others ; stand before him that sate on the white Throne : and d the bookes were opened , and e they were iudged all concerning the things that were written in those bookes according to their workes . As the Apostle therefore warneth Masters ; f Masters deale equally with your seruants ; considering that you haue also a Master in Heauen : g and there is no respect of persons with him . So be you admonished to cary your selues in your places equally and vprightly ; remembring that you haue h a iudge also in heauen , before whom you and those that you now iudge must together one day appeare ; i and there is no respect of persons with him . And as k that worthy Byshop willeth a witnesse when hee is deposed before a Iudge here , so to speake as remembring that he must answere hereafter for what hee now speaketh , before one that will be both witnes and Iudge , because l he shall need no information from any other , and in whose presence now hee speaketh : So you , when you sit vpon the bench , remember that Bench , before which you must once appeare to answere for what you doe there ; when you looke downe to the bar , be put in minde of that Bar , at which one day you must stand that now sit on the Bench amiddes those that stand before you now at the bar : and so iudge you now as in the presence of him , that now seeth you , and hereafter will iudge you , and * vnto whom you must all one day giue an account of your iudgement . Let the dread hereof preuaile with you , as it did sometime with Nehemie . m The Rulers , saith he , before me were ouer-burthensome to the people , and their seruants domineered ouer them . But so did not I for feare of God. As it did with Ioseph : When n his brethren iustly expected some hard measure at his hands after their Fathers decease , remembring o what hard measure they had before offered vnto him ; p Feare ye not ; saith he : For am not I vnder God ? As with Iob : q If I haue lift vp mine hand against the fatherlesse , when he sought mine helpe , and I saw that I might steed him in the gate : Let my shoulder fall from my shoulder-blade , and mine arme-bones bee broken . For destruction from God was a terrour to me : I knew I could not escape his highnesse . And when you shall be moued and solicited to doe ought against right , say as the same Iob saith , If I take this bribe , or doe this wrong ; r what shall I doe when God ariseth ? or what shall I answere him when he visiteth ? Let this dread , I say , of God that highest Iudge , that Iudge of Iudges , preuaile so with you to keepe you in awe and within compasse , as the dread of you doth the like with other inferiour ones for the present . Otherwise s if you shall wittingly and wilfully pervert iustice , and cary things away by might and maine after your owne pleasure , making your owne lust your onely law ; or t if you shall suffer your selues to be ouerswaied by feare , seduced and led aside by fauour , or corrupted with gifts : u Know ye for certaine , be ye assured of it , that , as Salomon saith , for all these things God will bring you to iudgement . And though you may cary matters here x so closely and so smoothly , that men cannot espie nor discouer your corrupt cariage , and so you go away with the name of good Iustices and iust Iudges , when indeed you are nothing lesse ; yet y Euery one of your actions will God one day bring to triall , and z euery secret worke be it good or bad . And so I passe to the next point . Where men that should iudge , either iudge not at all , or iudge otherwise then they ought , there will God himselfe at length arise and iudge . I say , If they iudge not , or if they iudge vniustly , if they doe not iustice , or if they doe iniustice , ( and it is a point of iniustice in them not to doe iustice , a there is passiue as well as actiue iniustice ) then will God arise and iudge : For otherwise when they doe their duty , there is no neede for God to enterpose himselfe and his power , vnlesse it be to protect them . It had beene needlesse and superfluous for Paul to appeale to Augustus , if Faelix or Festus had done him right . Againe , at length , I say ; because God doth it not euer instantly , but delaieth it oft ▪ times : He seemeth sometime to b sit still and say nothing , to looke on and keepe silence , c to be , as d Elias said of Baal , as one fast asleepe : as these kinde of speeches and the like imply ; e Arise ; and ▪ f Awake ; and , g Be not silent ; ô ▪ God : Which he doth , h to trie our faith , i to exercise mans patience , k to shew his own , l to let wicked ones fill vp the measure of their iniquity . But m though he beare long in this kind , yet will he not alwaies for beare ; but he will at length arise and iudge the earth : judge those that pervert iustice , yea iudge the whole State where iudgement is so perverted . When children pilled the people of God , and women ruled ouer them , and they beate the poore to pieces , and ground their faces to pouder : n The Lord , saith the Prophet , will stand vp to plead , and to giue sentence for his people : He will enter into iudgement with the Elders , and with the Princes of his people : And , o when iudgement was turned backward , and iustice made to stand aloofe off , and truth was falne in the streetes , and equity could not enter ; and true dealing failed ; and p he that refrained from euill made himselfe but a pray and a spoile : and there was no iudgement , not one that would or durst right the wronged : Then God , wondring that none would offer himselfe to plead for or to protect the oppressed , put on iustice as a corslet , and salvation as an helmet , and zeale as a cloake , and robes of vengeance for a gowne , to repay his enemies according to their deedes , and to render fury to the Wrongdoers and Oppressors of his people . The certainty hereof may be further confirmed , à natura rei , à natura Dei , Either from the nature of the thing it selfe , Or from the nature of God himselfe . For the former : It is the praier of the Spirit : for by it were both this and the like else-where endited . And as our Sauiour saith of himselfe ; q I thanke thee , Father ; thou hearest me alwaies : As the praier of Christ is alwaies heard : so the praier of the Spirit is alwaies heard . r For the Spirit maketh intercession , saith the Apostle , according to God for the Saints . And , s This assurance we haue , that whatsoeuer we aske of God according to his will , he heareth vs. And if we be sure that he heareth vs , t then are wee no lesse sure that we haue whatsoeuer wee aske : as sure are we to haue it as if we had it already . Yea to reason , as Augustine doth , u Is any Christian heard when he praieth ? and is not Christ himselfe much more ? So x is euery childe of God heard , when hee praieth though not immediately inspired ? and is not the Spirit of God it selfe much more heard , and the praier that y it immediately inspireth ? z How can he be but heard of the Father praying , that together with the Father is praied vnto and heareth praier ? As there is an eccho of obedience answering the word and commandement of God in the heart of euery faithfull one . a When thou saist , Seeke my face ; mine heart , saith the Psalmist , returneth answere againe , Thy face , ò Lord , will I seeke : So there is an eccho of audience and gratious acceptance with God euer answering the praiers and supplications of such . b Surge , Deus ; Arise , ô God ; and , c Exurgat Deus , Let God arise : saith the soule of the poore faithfull oppressed . And , d Surgam , I will arise , saith God , for the oppression of the needie , and the sighes of the poore : And , e Surges , Thou wilt arise , saith the Psalmist to God , and haue pity vpon Sion , when the time is once come : And , f Surget , He will arise , saith the Prophet of God , and st●… vp to giue sentence for his poore oppressed people . g The iust man crieth , saith the Psalmist , when hee is thus oppressed ; and God he●…th him . How can he doe otherwise ? Marke our Sauiours owne argument . h If importunate clamour preuaile with the vniust Iudge that neither regardeth man nor feareth God , shall not God much more auenge his owne elect ones that crie day and night to him , for the wrong that is done them , and the right that is denied them ? I tell you ; saith our Sauiour , and he is i truth it selfe that speaketh it ; though he forbeare long , yet at length he will doe it . Yea suppose they doe not crie themselues ; k they sit downe by it , and thrust their mouths in the dust , l swallow their griefe with silence , and m beare that burden with patience that God hath called them to vndergo and endure , n praying rather to God for those that persecute and oppresse them , then either expostulating with them , or exclaiming against them , or making solemne appeale and complaint to God of them . They need not . Resipsaclamat ; The thing it selfe doth it , whether they doe or no. o The very hire of the Labourers that is with-held from them , it selfe crieth , saith Iames : and the crie of it as well as of the persons themselues entreth into Gods eares . As , p the bloud of Abell from of the earth ; so q the very timber and stone from the building that is founded vpon falshood and built vp with bloud , crieth for vengeance to heauen . And not r from the sinnes of Sodome onely , that filthy stie , but s from the sinnes of Nineueh too , that t bloudy shambles where lies and robbery roust , and oppression and iniustice harbour , doth a loud crie ascend and appeare before God. And can God doe lesse then regard and take notice of this crie ? No : his owne nature will not endure , that he should doe otherwise . For first ; God is u a most iust God ; yea he is iustice it selfe : He is originally iust ; essentially iust : so iust , that x he can no more cease to be iust , then hee can cease to be God. Being so iust , he cannot but loue iustice . y Iustus Iehova quae iusta sunt , diligit : The iust Lord , saith the Psalmist , loueth that that is iust . Louing iustice he cannot but hate and abhorre all iniustice , and all vniust ones . Each thing naturally hateth that that is contrary to it own nature . z Thou louest righteousnesse , and hatest iniquitie . And , * Those that loue violence , he abhorreth from his heart . But as there is no impiety to a that impiety that is committed in Gods sanctuary : so there is no iniustice to that iniustice , whereby men b amiddes the lawes sinne against Law , and doe iniustly c in the very seate and sanctuary of iustice . d Then which , what can be more abominable in the eies of any iust man ; and much more then of him that is most iust and iustice it selfe . e Should not the Iudge of the whole world doe iustice ? saith Abraham . Or can he doe lesse in a case of such iniustice as this is ? Againe f God is a mercifull God ; no lesse mercifull then iust . And therefore cannot but heare the crie of the oppressed , and take vengeance on vnmercifull men . It is the argument that God himselfe vseth by Moses . g Vex not , nor oppresse the widow , the Orphan , nor the poore ; ( they are my Clients , that I haue taken into my protection ; ) If you doe , when they crie to mee , I will certainely heare them : for I am mercifull : and I will slay you with the sword , so that your wiues shall be widowes , and your children Orphans . h Awake , ô Lord , to visite , saith the Psalmist ; Et ne sis misericors , and be not mercifull to those that transgresse malitiously . A strange kinde of praier , that the Spirit of God should intreate him not to be mercifull , who cannot be but most mercifull , being mercy it selfe . But we must know , that euen i this also , it is a point of mercy , to be mercilesse to vnmercifull men . When an ouer-mild Ruler was sometime commended for a very good man ; k How can he be a good man , said one , that is alike milde to good and bad ? So here , how should God be a mercifull God , if he should shew mercy on those that are vnmercifull to others ? No : l Blessed are the mercifull , saith our Sauiour ; for they shall obtaine mercy . m Shew mercy , and haue mercie : shew it thou to others , and thou ●…halt haue it at Gods hands . But n whoso denieth it to others , debarreth himselfe of it . o For there shall be iudgement without mercy , to those that doe not shew mercy . In a word : God , if he be p naturally mercifull , as he is mercy it selfe ; then as he loueth mercy in man ; ( q mercy pleaseth him , saith the Prophet : ) so he hateth vnmercifulnesse toward man : and therefore cannot but doe iustice in the behalfe of those that are cruelly and vnmercifully dealt with . So that whether we regard the praier of Gods Spirit , which cannot but preuaile ; or the wrongs of the oppressed that crie aloud in Gods eares ; or the nature of God , who is iustice it selfe , and r can endure no iniquitie , is mercy it selfe , and must needes then s abhorre crueltie : it cannot be but that at length he must arise and redresse all such abuses , though for a while he may seeme to sit still and forbeare . The Vse whereof concerneth either the oppressed , or their Oppressors . The oppressed it teacheth patience . For is there a God , that will t doe them right that endure wrong . Then u be patient , my brethren , and waite the Lords comming : be patient , I say , and quiet your mindes : for the comming of the Lord draweth neere . x If thou seest in a Countrey the poore oppressed , and iudgement and iustice perverted ▪ y wonder not at it , saith Salomon . No ? why who would not wonder , might some say , to see iniquity set , where iustice ought to be seated ? yea but be not vtterly dismaide yet in that regard ; but remember , that There is one higher then the highest of them that regardeth it ; and there be z those that be higher then they . * He , when time shall be , will iudge both the iust and the wicked , by righting the one , by reuenging the other . a As a man therefore that is ouerswaied with might and strong hand against right in some one Court , yet is not out of hope nor out of heart , so long as he hath liberty to appeale to some higher Court , so be it he be sure of the equity and sincerity , of the vprightnesse and integritie of the partie whom he is to make his appeale vnto . So those that are here oppressed , are not therefore to be discouraged , if at mans hand they can haue no helpe here : they may make their appeale to God , and they are sure to preuaile with him according to the equitie of their cause : for he is one with whom b there is no respect of persons , c nor accepting of bribes , one who as he will not be corrupted , so d he cannot be deluded : And he ( that e the poore may not alwaies be forgotten , nor the hope of the oppressed perish for euer ; ) f hath set downe a certaine day , wherein hee will without faile and without further delay , if not before , heare euery mans cause , and right euery mans wrong , and doe iustice vpon euery wrong-doer . As in this world then , howsoeuer some rebellious persons are by martiall law sometime presently dispatched , and some notorious Malefactors are sometime g extraordinarily arraigned and out of hand executed in terrorem for the terror and example of others ; yet the greatest number , the maine multitude of Theeues , Robbers and Murtherers and the like Offenders are reserued to the ordinary Sessions , or the Gaole-deliuery at the generall Assise : So God , albeit he sit in Session sometime h by extraordinary iudgements on some notorious Blasphemers , or professed Atheists , or corrupt Iudges , or cruell Oppressors , or vsurping Tyrants , &c. i making them spectacles of his wrath , and their fearefull ends so many reall sermons of the diuine justice and vengeance to others ; yet the triall of most matters and the execution of most Malefactors hath he differed and put of to * that day , wherein hee hath determined to iudge the whole world k by his Lord Cheife l Iustice Generall , the Man Iesus , m whom he hath wholy cōmitted that authority vnto . And as one therefore that either hath beene robbed himselfe , or that hath had his friend murthered , if he haue the party apprehended and laid vp fast in prison , is not presently out of patience , because he seeth him not instantly executed , but is well content quietly to expect the time of Assise , though it be halfe a yeare after , as long as he is sure that then he shall haue iustice against him . So ought we not presently to grow impatient , if wee see not iustice done instantly , so soone as our ouer-hasty hearts shall require it , vpon those that we suppose haue wronged vs , but rest content to stay Gods leasure , and to expect his vniuersall day of Assise , when we shall be sure without faile to haue iustice done vs according to that which the equitie of our cause shall require : Remembring withall , that all wicked ones are the meane while n in this world as in Gods Iaile , o vnder the chaines of a guilty conscience , out of which there is no possible meanes of escape for them . But let vs haue patience till then , and assure our selues we may , that p whatsoeuer losse or damage we shall thereby sustaine , God will then vndoubtedly q with large ouerplus make good againe to vs. And for Oppressors and Wrong-doers , let them take heede how they deceiue themselues , in hoping to go hand ▪ smooth away with it for euer , because they can for the present cary matters so cunningly , delude or corrupt Iudge and Iury , and make all so sure , that no writ of error can be had , nor reversement of iudgement , none to call them or those they corrupt to account here . There is yet an other and an higher Tribunall , whereat they and those that they wrong must appeare one day together , r where they shall not be able to delude or to bribe Iudge or Iury , or to procure an vniust sentence . Yea where their former sentence and iudgement wretchedly purchased by them , and wrongfully passed for them , shall be ripped vp , and sifted , and reversed againe to their euerlasting confusion , if it be not before that time seriously and sincerely repented of . Neither let them fondly and vainely suppose , that because it is not done instantly , therefore it will neuer be . s Gods Mil , saith the Heathen man , may seeme to grinde soft and slow , but it grindeth sure and small . t It is not because God hath either lost his power or left his prouidence , but because he exerciseth his patience , while he expecteth thy repentance . Which vnlesse with the more speede it u preuent his sentence , his seeming slownesse and slacknes before he commeth , will x be recompenced with the surer and seuerer payment , when he doth come . y Seldome , saith the Heathen man , is it , but that the diuine vengeance ouertaketh wicked wretches , though it seeme but limpingly to pursue them . Seldome it is here , but that in some one kinde or other it catcheth them and meeteth with them there , where they looke not for it ; but elsewhere it is certaine neuer to misse of them , whether it meete with them here or no. Remember Ahabs doome and Iezabels . They thought they had made all sure , when false witnesses suborned , and the Iudges corrupted , a wrong iudgement was procured , and poore Naboth not condemned onely but executed . But what doth Elias from God tell Ahab ? z In that very place where the Dogs licked Naboths bloud , shall dogs likewise licke thy bloud . And , The Dogs shall eate Iezabell vnder the wals of Izreel : And Iezabels carcase shall lie like dung on the ground in the fields of Izreel ; so that none shall be able to say , This is Iesabell . And no lesse euill , if not the same , shall befall all those that take the courses that they did ; 1 When God shall stand vp , as he will one day , to iudge , and to right all those that are now wronged and oppressed . And it wanteth not his emphasis , that the Psalmist saith , Iudica terram , Iudge the earth : not , Iudica istos , Iudge these men ; but Iudica terram ipsam , Iudge the earth , or the Land it selfe : as he said before , a Terrae ipsius statumina dimoventur ; the very props and shores of the whole State are shaken . For when corruptions are crept into place of iudicature , they become the sinnes of the Land , of the State. When priuate men doe wrong , the sinne is their owne , it is their personall offence , and they must answer it with their heads . But when priuate mens abuses and enormities are borne with or bolstred out by authority , are not duly redressed and condignely punished by those that bee in authority , when either iustice is denied to those that bee wronged , or iniustice is done them by those that should doe them right , then the offence becometh publike , euen the sinne of the whole State : And maketh God enter into iudgement not b cum senioribus populi & principibus eius , With the Elders of his people and their Princes alone ; but cum terra vniuersa , with the whole Land , with the state in generall . c They execute no iudgement , neither for fatherlesse nor poore . And what followeth thereupon ? And should not I then visite my selfe ? saith the Lord : should not my very soule be a venged on such a nation ? not on them alone , but on the Nation it selfe . And , d Heare this , ye heads of the house of Iacob , and yee Princes of the house of Israel : ye that abhorre iudgement , and pervert iustice , and iudge for gifts , and giue sentence for bribes : Therefore , Vestri causa , for your sake shall Sion be made a ploughed field , and Ierusalem a wast heape , and the Temple a wild forest . Whence learne ye how to avert and prevent generall iudgements . e Si vosipsi iudicaretis , non iudicaremini : If you would iudge your selues , saith the Apostle , you should not be iudged : so here , Si iudicaretis , non iudicaremur : If you that be in place of iudicature would iudge , you might saue God a labour , neither you nor wee should be iudged . * The surest course that can be to strengthen a state , and to keep the iudgements of God out from a Countrey or Kingdome , is by the due and diligent administration and execution of iustice , and by keeping out corruptions in places of iudicature . f Go to the Kings house , saith God to Ieremie , and say ; Heare the word of the Lord , ô King , that sittest on Dauids throne , thou and thy seruants . Thus saith the Lord , Execute ye iudgement and iustice , and rescue the oppressed from the hand of the Oppressour : and vex not the stranger , nor the fatherlesse , nor the Widow : nor doe any violence ; nor shed any innocent bloud . For if you doe this , there shall a succession of Kings sitting vpon Dauids throne enter in at these gates , and ride in charets and on horses , both they and their Followers . But if you doe otherwise ; I sweare by my selfe . g He sweareth to you , by whom you sweare . And , h happie you for whose sake he vouchsafeth to sweare , if you regard what he sweareth , most vnhappie , if you neither feare , nor beleeue him , when he sweareth . But what is it that so solemnely he sweareth by himselfe ? That this house , ( the Kings palace ) shall be laid wast , and the whole City ( of Ierusalem ) made a wild wildernes . For I will bring in those vpon you , that shall vtterly destroy either . And surely , if by iustice and iudgement i Throne and k State be vpheld and established : no maruell if iniustice and wrong iudgement vtterly ouerturne either . Whence further againe obserue we , who they be that may proue the greatest and most dangerous enemies to the publike peace and tranquillitie of the present estate . Were such a question propounded to many seuerally , it is likely , as the common saying and the vsuall manner is , that many men would be of many mindes , that some would say one sort , and some other againe name another sort . Some it may be would point at the promiscuous multitude of idle Varlets that swarme about the skirts and suburbs of this City especially , m ready to make head and doe mischeife , if opportunitie were offered . Others such notorious and enormious Transgressors , as by walowing in such beastly and abominable filth , as either n caused the Land of Canaan to spew out her Inhabitants , or o drew downe fire and brimstone on Sodome and Gomorrha from heauen . And it is not vnlikely but that our Popish Priests and Iesuites would not vndeseruedly haue the most honest-minded mens voices , whom yet we suffer too freely to lie and lodge like aspes and Vipers in the bosome and bowels of our State. But I would say , and I shall make good what I say by Gods word , that there may be ( to let passe the former ) much more dangerous enemies to vs then these . p Corrupt Rulers , vniust Iudges , Oppressors of Gods Saints and Seruants , and Perverters of iudgement and iustice are more dangerous to Crowne and State , I say not then idle Vagrants , or then Whore-masters and Adulterers , or then Theeues and Murtherers ; ( and yet the more duly and diligently iustice is executed , the fewer there will be of all such sorts ; ) but euen then popish Traytors and Conspirators , euen the very worst of them , then the very Inventors and Contrivers of the Powder-plot it selfe . The one vse the might and malice but of man , or of the Deuill at most , against vs ; which God is able to courb and restraine , to rule and over-rule at his pleasure . Whereas q the other encense and bring in the wrath of God on vs , which no created power is able to avert or avoide . r Execute iustice and iudgement , saith God , and deliuer the Oppressed out of the hand of the Oppressor : least my wrath breake out like fire , and so burne that none can quench it for the wickednesse of your workes . The sinnes of priuate Offenders bring wrath vpon themselues : But the wincking at them or partaking with them in those whose place and calling is to punish them , maketh them the sinnes of the State ; and so draweth downe the wrath of God vpon the whole land : it is s Vestri causa , For them that Sion is ploughed , and Ierusalem sacked , and the whole Land dispeopled and destroied . It is their not doing of iustice or their doing of iniustice , that enforceth God to arise and iudge the whole State. But what is the reason , why God should so take to heart the poore peoples oppressions as to stand vp and iudge himselfe in this sort ? For all people , saith the Psalmist , are thine inheritance They are all t thy people , u thy possession , x thy portion , y thy poore ; and therefore their cause it is in some respect z thine . God hath a speciall right to them , a speciall interest in them , * in all nations , in all people , as well in poore as in rich , as well in low and obscure as in high and honourable , as well in people as in Prince , as well in Subiect as in Soueraigne . He hath interest in the one as well as the other ; 1. Iure creationis , By right of creation : Hee hath made the one as well as the other . a The poore and the rich 〈◊〉 together , saith Salomon ; God is the maker of them both . b He that made mee , saith Iob , made my seruant too . And , c He loueth , saith the same Iob ▪ the worke of his owne hands . d Neither doth he accept the person of Princes , or regard the rich rather the●… the poore ; saith Elihu : because they bee all alike the worke of his hands . 2. Iure redemptionis , by right of redemption . He hath redeemed the one as well as the other . e You are all alike the sonnes of God by faith in Christ ; as many of you as being baptised into Christ , haue solemnely put on Christ : And there is no difference of Iew or Greeke , bond or free , rich or poore , male or female , but ye all are one in Christ. Yea , f You see , brethren , your calling , ●…ow that there are not many wise ones after the flesh , nor many great ones in the world , nor many rich ones neither , among you , But g God hath chosen a many meane and despised ones in the world , to bee rich in grace , and heires of his kingdome . The very poorest soules ransome cost Christ as deare a price as the redeeming of the richest did : and the meanest true Christian hath as good , and as great a portion in Christ , as the mightiest Monarke in the world either hath or can haue . 3. Iure protectionis , By right of preseruation and protection . He preserueth the one as well as the other ; he prouideth for the one as well as for the other ; he protecteth the one as well as the other . He preserueth and vpholdeth the one as well as the other . For h as his hand hath made them all : so the soule , or the life , of euery liuing creature is in his hand ; and the brea●…h of all mankinde . And be wee high or low , rich or poore , i Wee all liue and mo●…e and haue our being in and by him . He prouideth for the one as well as the other . His prouidence extendeth it selfe vnto either . As k he made all men of one bloud to dwell on the face of the whole earth : so hath he bounded out to each one his place of abode : and l he giueth as life and breath and being , so all things else too , vnto all . As m he sometime answered the beggerly Philosopher asking him whence he had all his store : n The poore man hath his pitance from no other hand , then the rich man hath his world of wealth . It is the same God o that prouideth as well for the Pesant , as for the Prince . He protecteth the one as well as the other . Yea he hath vndertaken more specially to protect as p Princes , so q poore ones . As Princes though they protect all their Subiects in generall , yet are wont to vouch safe more speciall protection in some cases to some sorts : so God the Protectour of all in generall , hath yet more specially taken into his protection the poore , the Widow , the Fatherlesse , the friendlesse , the helples . r The poore , saith the Psalmist , committeth his cause vnto thee : for thou 〈◊〉 the Helper of the Fatherlesse . And , s The Lord is a refuge for the poore ; or , as our Meeter well hath it , the poore mans Protectour . And , t He is the Father of the fatherlesse , and the Widowes Iudge , euen God in his holy habitation . And therefore as he giueth Iudges his Deputies a speciall charge of such . u Defend the poore , and the fatherlesse ; see that the afflicted and needy haue iustice : deliuer the poore and the needy ; rescue them out of wicked mens hands . So to all others he giueth a caueate concerning them , to take heed how they wrong them : x Vex ye not any widow , or poore fatherlesse childe . And where ought is done contrary to this his inhibition , he taketh speciall notice of it , and threatneth in seuere manner to avenge it . y Thou seest it , saith the Psalmist , and viewest oppression and wrong , to take the matter into thine hands . And , z If you vex or oppresse any such , saith God , and they call or crie to mee , I will not faile to heare them : But I will draw neere vnto you to iudgement ; and I will be a swiftwitnesse ( there shall neede no further proofe nor pleading , I heare and see all my selfe , I see your wrong , and heare their cries ) against those that vex and oppresse such ; and feare not me : saith the Lord of hoastes . I might adde a fourth right , Ius glorificationis , Of glorification , He hath purposed and promised to glorifie as well the one as the other . For a he hath chosen the poore as to grace , so to glory , to be heires of his Kingdome . b Blessed be you , poore ones ( so be you be c poore in Spirit as well as poore in purse ) saith our Sauiour : for yours is the Kingdome of heauen . And as Augustine well reasoneth in an other case , d He that will giue them a Crowne , will he deny them a crum ? So , he that e will make them Kings and Iudges , will he not much more doe them iustice ? To conclude : as he reasoned sometime for the body and the resurrection of it ; f the body that God himselfe at first fashioned , that he quickned , that hee adorned and advanced , that he protecteth and preserueth , that he hath redeemed by his Sonne , that he hath sealed with his Sacraments , whose puritie he desireth , whose chastitie he delighteth in , whose discipline hee approueth , whose patience he prizeth ; how can he suffer it to perish vtterly , that is so many waies his ? So may we reason for the poore oppressed and Gods righting of their wrongs : Those that God hath created , and that in his owne image , hath redeemed with a price of inestimable worth , doth in fatherly manner daily preserue and prouide for , hath taken more specially into his protection , is purposed to make one day g coheires with his Christ ; how can he choose but doe them iustice , and right all their wrongs , that are in so speciall manner so many waies his ? That which may serue , briefly to admonish , as all others , so those especially that be in place of authority and iudicature , to take heed how they contemne or wrong their poore brethren in regard of their pouerty and penurie , and meane estate in the world ; or how in fauour of any great one , that oppresseth or opposeth them , they either deny or delay to doe them right . Since the poore are part of Gods portion as well as the richest , as the greatest , and may haue as good part in God as they . Say of the poore man therefore that appeareth before thee , as Iob sometime of his seruant : h I may not contemne him , be he neuer so meane : i The same God that made mee , made him too : yea , the same Christ that redeemed mee , redeemed him too : k He is made of the same mould that I my selfe am : he ●…eareth the same image of God that I my selfe doe . And , He that either l oppresseth or m reproacheth the poore , he wrongeth his Maker : he that oppresseth or reproacheth him , hee wrongeth his Redeemer . Yea he that oppresseth or reproacheth him wrongeth his Protectour : ( It is a wrong to the Prince for any man to meddle with those whom hee hath vndertaken to protect : ) who will not suffer such wrong therefore to go vnreuenged ; it were against his owne honour . n Remoue not the auncient bound , saith Salomon , nor encroach vpon the fields of the Fatherlesse : For their Redeemer is mightie ; ( though they be feeble themselues ) and he will maintaine their cause against thee . And againe , o Rob not the poore , because he is poore ; neither oppresse the afflicted in iudgement : For the Lord himselfe will plead their cause ; and he will spoile the soule of such as spoile them . If one hane busines before you , be he himselfe neuer so meane , that hath the Princes protection , or that belongeth to some Great-man , my Lord Duke , or my Lord Marquesse , how charily will you be sure to cary your selues in his cause , how wary of doing him the least iniustice that may be ? You make full account to heare of it againe , if you doe otherwise . But euery poore oppressed one that repaireth to you for reliefe and redresse of his wrongs , that resorteth to your seates , as to Gods Sanctuary , for succour , he is a Sanctuary man , hee is one that belongeth vnto God , God hath speciall interest in him , he hath vndertaken the protection of him . And how carefull , yea how fearefull should you be then of doing the least wrong or iniustice vnto any , that he owneth and that he hath promised to protect ? Assure your selues , if you doe , you shall heare of it with a witnesse , p When God shall arise to iudge the carth , and to right the wrongs of all his oppressed ones . At what time you shall finde our Sauiours words to be true , which I shall shut and seale vp all withall : q Better it were for you , that a ●…il-stone were hanged about your neckes , and that you were so drowned in the deepest Ocean , then that you should , in your places especially , doe the least wrong to the least of those little ones ; whose wrongs God neither will nor can suffer to passe vnreuenged , because they are part of his inheritance . ( *** ) FINIS . Notes, typically marginal, from the original text Notes for div A01533-e160 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E●…rip . Ph●…niss . Veritatis simplex oratio est . S●…n . Epist. 49. 〈◊〉 ●…ritati operam dat oratio incomposita debet esse & simplex . Ibid. 40. b C●…ncti qui ●…derunt mandatū sacrum , causam od●… in seipsis habent ▪ omne illis fastidium non in legis praecepti●… , sed in moribus sun . Salvian ▪ ad Eccles. cathol . l. 4. c M●…ca 2. 7. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod idem cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Psal. 119. 103. f Psal. 9. 11. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distillatione favorū . i. melle acoeto , siue maxi n●… landabili , quòd è favo vltrò stillat . I●… . ex Plin. hist. net . l. ●…1 . c. 15. h Pro●… . 24. 13. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Aphrodiss . problem . l. 2. 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrysost. orat . 57. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idē ibid. l Quam d●… blanditur sibi & dulcis est iniquitas , 〈◊〉 est veritas . Aug. de verb. D●… . 4. Notes for div A01533-e630 * Or , in all Nations . b Certis Psalmos Dauidis numeri●… constare . Aug. Epist . 131. Dauidē Hebraei 5. incisionibu●… & vno Psalmorum volumine cōprehendunt . Hieron . prolog . galeat . a 74 Psalmes are expresly so entitled : that some others that want titles expressing their Pen men were his also , see Act. 4. 25. c Contra quam Enthymius praefat . in Psalt . d Psal. 90. e Psal. 〈◊〉 . f Psal. 89. g Psal. 137. i Sicut & Psal. 50. & 73. & 74. & 75. & 76. & 77. & 78. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel Asaphi , vel Asapho . Vise Drus. obseru . lib. 5. cap. 3. sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 72. & 127. quod alij Solomonis , alij pro Solomone . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Tim. 3. 15. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioh. 10. 36. m Quis haec scripserit , supervacuè quaeritur , cum autor scripti Spiritus sanctus fideliter credatur . Greg. Rō . praefat . moral . c. 1. n Regis epistolis acceptis , quo calamo scriptae sint , ridiculum est quaerere . Ibid. o Vers. 1. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Vers. 2. s Vers. 3. 4. t Vers. 5. u Terra statumina dimoventur . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 58. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diotogen . Pythag. de regno apud Stob. tom . 2. c. 46. Sine dubio D●… terrenu●… est Imperator . Paulus . Diac. in Theodor. & Principes instar Deorū . Tacit. annal . l. 2. y Leyfield . z Exod. 22. 8 , 9 , 28. cum Act. 23. 5. Aug. quaest . E●…od . 86. Sed & Leuit. 24. 15. si Drusiū audimus miscel . l. 2. cap. 65. a Quod ●…ovi , hoc R●…gi licet . Lyc●… apud Sen. H●…rc . fur . act . 2. sc. 2. Quod & à Clyti cade A●…xarchus Alexandr●… adulat●… , vt Plut. ad prefect . indoct . Sic Persi●… R●…gibus licere quicquid liberet , à Magis responsum Cam●…isi relatum : Her●…t . lib. 3. M●…mento ●…ihi omnia & in omnes licere . Caius apud Sret . c. 29. Et Iulia incesta Bassian●… apud Spartian●… : Si licet licet . A●… nesci●… t●… Imperatore●… esse , & leges d●…re non accipere . Iezabel altera 1. Reg. 21. 7. b Culpas i●…hic redarguere pres●…mit mortalium 〈◊〉 . de Papa Bonifac. dist . 40. Papa ●…emo a●…deat dicere , Domine , c●…r 〈◊〉 fac●… ? Gloss. ad e●…tr . de concess . pr●…nd . neque 〈◊〉 legi Papa subi●…cet vlli . Ostiens . de offic . Lega●… c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Iun. parall . l. 1. c. 77. vers . 6. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers . 7. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de reg●…o . R●… 〈◊〉 in proprios greges : Reg●…s in ipsos 〈◊〉 Iovis est . H●…rat . 〈◊〉 . lib. 3. 〈◊〉 1. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam pro homine pleb●…io , vbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt●… Psal. 49. 2. & 62. 9. g Sicut vn●…s ( aliorum ) princip●… . ●…orum scil . de quibu●… Psal. 89. 9 , 10 , 11. h Post mortem iudiciū . Heb. 11. 26. i Vers. 9. k Vers. 5. l Drant on Eccles . 11. 1. m Vers. 4. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scuta terr●… . i. protectiones . ●…un . Psal. 47. 9. o Psal. 2. 8. p Psal. 10. 14. q Psal. 146. 7. r Aequè c●…nfusa est divisi●… & ni●…ia & nulla . Senec . epist. 89. Itaque in partes divid●… vtile est , non in 〈◊〉 concidi ( vel comminui 〈◊〉 ) ●…d . s Vers. 6 , 7. t Vers. 8. u Vers. 6. x Vers. 7. * Vise Iustin. 〈◊〉 . quaest . 14●… . y Psal. 8. 5. z Hebr. 2. 7. Et ●…ic Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Psal. 97. 7. b Heb. 1. 6. Et sic Sept. ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Exod. 22. 8. & 21. 6. d Exod. 22. 2●… . Act. 23. 5. e Vers. 1. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ho●…er . passim . Et Plin. Paucgy●… . Necdum Imperator , 〈◊〉 Dei fili●… 〈◊〉 . k Dan. 3. 25. l I●… sed pia s●…amma tunc pepercit . Prudent . stepi●…ā 6. Et quorum vestimenta non attigit , vincula cōsumpsit , vt vno codemque tempore & haberet flamma virtutem suam ad solatium , & non haberet ad tormentum . Oreg . mor. lib. 9. cap. 49. & dialog . lib. 3. cap. 18 ▪ m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut Apo●… . 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Like a sonne of man. W. May. n Alexander Sacerdoti Iovis filium ●…uncupāti : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. apophth . o Ioh. 10. 35. p Sic vetus vulg . Vatabl. Leo I●…d . Erasm. Beza &c. q Sicut Angl. vecu●… tum communis tum Ge●…r . r Sic Syr. Quia . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit . Syr. prout . & Ebr. Ioel. 1. 1. & Ion. 1. 1. t Deut 10. 4. u Dan. 3. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vti Ioan. 10. 35. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x Ester . 3. 12 , 15. y Ester . 3. 15. & 4. 3. z Vel cum edicto , vel Rege 〈◊〉 . Drus. a Vise Zanchium ad Hosh. 1. 1. b Hosh. 1. 1. c Ion. 1. 1. d Luk. 3. 2. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Frustra enim est Origen . qui ad Angelos detorquet , in Exod. ho●… 8. frustra etiam , quod ad totum genus humanum distendit idem in Rom. 3. de qu●… Aratus tamen v●…rè , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — ad sanctos saltem vniversos , Iusti●… , cum Tryph. Tertull. ad Hermogen ▪ : & Hieron , ad Gal. 1. de quibus 2. Petr. 1. 3 , 4. Et Sen. in Apocol . Pictate & institia principes Dij ●…iunt . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . Itaque quod H●…od . in Theogon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 - Ho●…er . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. quaest . orth . 142. O●… communitat●…m ipsi●… pot●…ntiam & potestatem Zanch de na●… . Dei. lib. 1. cap. 12. Non quod natura sint Dij , sed quod officium ●…orum sit ordinatio divina . Brent . in Ioam . 10 h Prou. 8. 15 , 16. i P. 18. 23 , 25. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Pet. 2. 18. ●… Iudg. 3. 8. & 4. 2. m Rom. 1●… . 1. n Ioan. 19. 11. o I●…de est Imperator , vnde & homo antequam Imperator : inde potest as illi , vnde & Spiritus Ter●…ull . apolog . Cuius 〈◊〉 homines 〈◊〉 , buius iussu & Reg●…s constituunt●…r . Ir●…n , lib. 5. cap. 24. p Potestas enim 〈◊〉 ( etiam nocentin●… . Aug. de nat . bo●…i cap. 32. ) à summa Dci potestate omnino datur . Idem cont . S●…cund . ●… . 10. Qui dat regnum caelorum solis pijs , regnum terrenum & pije & impijs , sicut ei placet , cui nihil injustè placet . Idem de ciuit . l. 5. c 21. A quo sunt omnes potestates , quamvis ab illo non sent omni●… voluntates . Ibid. c. 8. Legatur & Theoplryl . in Rom. 13. q 1 Chron. 29. 23. r Vers. 1. inca●… Dei. Iun. s 2 Chron. 19. 6. & Deut. 1. 17. t 1. Sam. 24. 7. u Esay . 45. 1 , 5. x 1 San. 12. 3. 2. Sam. 1. 14 , 16. y 1 Cor. 8. 5. Christus Cherub . Ezech. 38. 14. z Psal. 89. 20. 1 Sam. 10. 1. a Psal. 45. 6 , 7. Esai . 61. 1. & 1. Reg. 19. 15 , 16. vngere sic sumitur . b Ego e●… omnibus mortalibus placui electusque sum , qui in terris diuina vice fungerer . Sen. de ele●… . l. 1. c. 1. Sed & Eleutherlus Episc. Rom. Lucium nostratem Dei in regno suo Vicarium agn●…scit . c Aug. in Psal. 108. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diotog . de regno . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ecp●…ā . tes Pythag. de regn●… apud Stob. tom . 2. c. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ag●…petus Iustiniano . Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diotogenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philippus Mac. d●…cit ; quod Plin. in Panegyr . Aequata●… dijs potestatē . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 13. 4. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m V●…s quibus rector maris atque terrae Ius dedit magnum necis at ●… 〈◊〉 . Sen. Thyest. act . 3. sc. 3. Vit●… necisque gentibus arbiter datus . S●…noc . de clem . l. 1. c. 1. n Non fit re●… homicidi●… , qui hominem occiderit , obedions potestati ; 〈◊〉 , nis●… fecerit , imperij deserti . quo●… tamen si sua sponte atque authoritate fecisset , in crimen effusi human●… sanguinis incidisset . Aug. de ciuit . l. 1. c. 26. Non enim ipse occidit , qui 〈◊〉 debet i●…benti ; ●…icut admini●…ulum gladi●…e est vtenti . Ibid. c. 21. Visatur Th●… . p. 2●… 2●…●… . 74. ●… . 3. o Apud Grat. 〈◊〉 . ●… . dist . 81. c. 18. & Lucius c. 19. Et Bo●…fac . 8. in 6. d●…cret . l. 1. tit . 3. c. 15. q Quid aequius , quid iustius , quam vt vos honoran●…em honor●…tis ipsi ? r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist●…t . polit . l. 5. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Agapet . Iustin. s Cur qui in saeculo prim●… es , non in Christi familia pri . mus sis ? Hieron . Iuliano . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pietas optimus est Imperatoris cultus . Soz●…m . praefat . ad Theodos. t Quid iniquiu●… , quid indignius quā beneficio tanto mal●…cium rependere ? Ierem : 18. 20. u Ierem : 5. 5. x Psal : 2. 3. y Vt divitijs , s●…c vitijs primi ●…uere . Salvia●… . de prouid . l. 7. z Potentes potenter tormenta patientur . Sap. 6. 7. Leviusque ferit leuiora Deus . Sen. Hippol . act 4. * Ingentia bene●…cia , ingentia flagitia , ingentia supplicia . Cent. 5. praefat . a Interest hominis Deo cedere . Tertul. apolog . Dijs te minorem quod geris , imperas ; Hinc omne principium , huc refer exitum . Horat. carm . l. 3. ode 6. Sic enim omnibus maio●… est , dum solo vero Deo minor est . Tertull. ad Scapul . Ideò magnus est , quia coelo minor est . Idem apolog . Tudelubra non nisi adoraturus intras : tibi maximus honor excubare pro templis , postibusque pratexi . Sic fit vt Dei sum●…um inter homines fastigium serues , cū Deorū ipse non adeptus . Plin. Pane. adoptes Lips. b 1 Sam. 2. 30. c Psal. 75. 6. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pompeius Syllae , non Cinnae , vt Eras. chil . 3. c●…nt . 3. adag . 15. test . Plut. Et Macroni Tiberius ; Occidentem ab ●…o deseri , Orientem spectari . Tacit. annal . l. 6. Ezech. 8. 16. Eccles. 4. 15. e Eccles. 1. 6. f Dan. 2. 21. * Qui dedit hoc hodiè , cras , si volet , a●…feret : vt si Detulerit fasces , indigno detrahet idē . Horat. ep . 15. l. 1. g Quod contulit immerentibus , tollit malè meritis . Quod illo dante fit nostrum , nobis superbientibus fit alien●…m . Aug. homil . 14. h Deus alia exaltat ; alia submittit , nec molliter pouit , sed exfastigio su●…●…ullas habitura reliquias iactat . Sen nat . qu●…st . l. 3. Vt rebus laetis par sit mensura malorum . Iuvenal . sat . 10. i Iob. 12. 21. Psal. 107. 40. Sicut diffundi dicitur gratia Psal. 45. 2. profundi spiritus Ioel. 2. 28. & Act. 2. 17. cum 1. 5. k Mala. 2. 3. l Apoc. 16. 1. m 1 Sam. 16. 113. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aga●…t . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diotogen . deregn●… . p Ezra . 4. 14. q Deut. 17. 17 , 18 , 19 , 20. Psal. 2. 11. & 22. 29. Ezech. 46. 1 , 2 , 9 , 10. r Quomodò de Theod●…rico Sidone . epi. 1. lib. 1. sic Deum vener●…ri solitū , vt possi●… quivis animo ad vertere , quod 〈◊〉 istam pro consu●…tudine potius quàm pro religione rev●…rentiam . Legatur & Aug. de t●…mp . 251. s Esai . 1. 2 , 3. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 5. 20. u Exod. 20. 10. Deut. 5. 14. Nehem . 10. 31. & 13. 16 , 17 , 18. x Vita Principis censura est , eaque perpetua . ad hanc convertimur ; ad hanc dirigimur . Plin. P●…negyr . ad Tra●…an . Itaque rectè facere Prin●…eps cives suos faciendo docet . Velleius hist. l. 2. Et contra , vitia principes non solùm ipsa concipiunt , sed etiam in civitatem infundunt : plusque exemplo quàm peccato nocent . Cic. de leg . l. 3. - totus enim componitur orbis Regis ad exemplum ; nec sic inflectere sensus Humanes edicta valent , quàm vita regentis . Clau : de 4. Coss. Honor. Rex velit honesta , nemo non eadē volet . Sen. Thyest. act . 2. sc. 1. y Causas die D●…minico vel audire vel agere prohibent , apud Grat. Adrian . pp. c. 15. q. 4. Item Conc. Ephesin . Et Conc. Tarracon . can . 4. Item Conc. Matiscō . 2. c. 1. & Su●…ss . c. 5 , & 8. & Conc. ad Compend . c. 2. apud Burchard . decr . l. 2. c. 81 , 82 , 85 , 87. Sed & Con●… . Tribur , cap. 5. apud Cr●…spet . in Sum. Visatur & Aug. de temp . 251. z Deut. 1. 17. 2 Chron. 19. 6. * Exod. 31. 2 , 6 , 11 , 13 , 14 , 15. de quo rectè exponit Bound illud Exod. 35. 2 , 3. quo ignis per Sabbatum accendi prohibetur : quod tamen defornacibus calcarijs &c. 〈◊〉 intelligit ; Bradshaw ad tempus commorationis in cremo restringit . a Grandis ●…onos ; sed grave pond●… i●…tius est honor●… . Greg. Rom. in E●…ang . hom . 26. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr . ad Nicocl . c Quibus omnia principum honest●… atque inhonesta laudare mos est . Tacit. annal . l. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adulator Antig●…no in Plut. apoph●…h . Indigna digna 〈◊〉 suns qu●… rexfacit . Plaut . cap. 2. 1 d Vndè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod●… dicti , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eust●… ▪ ad I●…iad . ●… . In summa fortuna id aequi●… quod 〈◊〉 . Tiridates apud Tacit. a●…al . l. 15. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thrasymach●… apud Plat. de rep●…b . l. 1. Id esse i●… quod ●…i qui plus potest vtilc est . Aug. de ci●…it . l. 19. c. 21. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 apud Thu●…yd . l. 6. Nihil glori●…sum nisi tutum : & omnia retinend●… domination●… honesta esse . Lepidu●… apud Salust . Itaque omnia recta & honesta negligant , dum modò potentiam 〈◊〉 . Cic. offic . l. 3. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion Chrys. serm . 62. h saccti●… , pietas , fides priua●…a bona sunt : quâ l●…bet , reges ●…ant . Sen. Thyest. 2. 1. V●…icunque tantum honesta dominanti licent , Precario regnatur . Ibid. i Sceptror●…m vis tota perit , si pendere iusta Incipit . Lucan . l. 8. Id esse reg●…i maxim●… pign●… putant , Si quicquid alijs non licet , solis lice●… . Sen. Agam. 2. 2. Magnitudi●…ē fortuna sua peccand●… libidine 〈◊〉 , quicquid liberet pro licit●… vindicans . de Iulia Vellei●… . l. 2. Impunè quid libe●… facere , id esse Regem esse . Memmi●… apud S●…lust . Ing●…rth . k In maxima fortuna 〈◊〉 est li●… . C●…sar . apud Salust . Quanto plus liceat , tam libe●…t minus . Auson . 7. Sap. l Minimum debet libere , cui nimium licet . Sen. Troad . Magna 〈◊〉 est magna fortuna . Sen. ad Polyb. c. 26. ●… Luk 12. 48. m Salvia●… de provid . l. 4. n Math. 5. 14. Tu 〈◊〉 totius medio 〈◊〉 in ●…rbe V●…ere cognosc●… : c●…nctis tua gentibus esse facta p●…lam : n●…c posse darir●…galibus vnquam 〈◊〉 vitijs : 〈◊〉 〈◊〉 〈◊〉 f●…ti occ●…ltum nihil esse sini●… , 〈◊〉 per 〈◊〉 Intrat , & 〈◊〉 explorat fama recess●… ▪ Claud. de 4. Coss. Honor . Observ●…ntur a turba circumstante ●…culi 〈◊〉 ▪ liberiora omnia sunt his , quorum affect●… tegi possunt . 〈◊〉 nullum secre●…um iber●… est : in multa l●…ce fort●…na te posuit . Sen. ad Polyb. cap. 25. o 〈◊〉 omne regi●… vitium domus . Sen. Agam. 2. 1. Omn●… a●…imi vitium tanto conspecti●… 〈◊〉 s●… Crimen 〈◊〉 , 〈◊〉 maior qui 〈◊〉 〈◊〉 . 〈◊〉 sat . 8. p Qui d●…missi in obscuro vitam agunt , si quid deliquere , pauci sciunt ; fama atque fortuna eorum pares sunt . Qui magno imperio prediti , in excels●… atatem agunt , eorum facta cuncti mortales novere . Salust . ad Caesar. Ad 〈◊〉 ●…culos , auresque trahis : ●…ua facta ●…tamus : Nec vox missa potest Principis ●…re tegi . P●…do ●…d Liv. Nostros motus pauci sentiunt ; tib●… non magis quam soli latere contingit multa circa t●… lux est : omnii●… in ist●… convers●…●…culi sunt . facta dictaque vestrae rum●…r excipit : Et ide●… nullis magis c●…endū est , quale fam●… habeant , quā qui qualemcunque mer●…rint , magnā habituri sint . Sen. de cle●… . l. 1. c. 8. q Psal. 73. 15. Confrag●…sa in fastigi●… dig●… itatis vi●… est . n●…n in prer●…pto tantum illic s●…abis , s●…d in lubrico . S●…n . Ep. 84. Aul●… culmen lubricum . Se●… . Thyest. Lubric●… esse secundum apud reges l●…cum , Pius 2. apud Pla●…tinam . Sed & regum . In grad●…●…lto immi●…et & maior cade●…di facilitas , & l●…sionis in cadendo gra●… 〈◊〉 . Rob. Grosthed epist. 65. Qu●… excess●… videntur , 〈◊〉 sunt . Sen. de tranq c. 10. r qui nim●…o 〈◊〉 hon●…res , Et nimi●…s poscebat opes ; numerosa parabat excels●… turris 〈◊〉 , vndè altior esset Casu●… , & impulsae praecepsimm●… 〈◊〉 . Iuven. sa●… . 10. Quid Crass●…s , quid Pompeios everti●… ? - Summu●… nempe locus nulla non 〈◊〉 petit●… . Ibid. Scitè itaqu●… de Themist . Pallad . an●…hol . 4. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s Ipsa al●…itudo att●… summ●… . Macenas in Prometh . i. attonit●… habet . Sen. Epist. 19. t Nunqu●…m solido stetit superba faelici●…as . 〈◊〉 apud Sen. sv●…sor . 2. Elatio 〈◊〉 , d●… extollit . Greg. mo●… . l. 23. c. 16. Et allevati●… ipsa ruina est . Idem l 1. epist. 5. Cito ignominia ●…it superb . gloria . p. Syr. 9. u Quantum ad successum access●…rit , ad ●…tum ( ad c●…telam saltem ) accedat . Sen. Ep. 19. x H●…ili loco sed certa sedet sordid●… 〈◊〉 fortuna domu●… : Al●…è 〈◊〉 〈◊〉 ●…dit . Sen. Herc. fur . 1. 2. Quicquid in altum fortuna tulit , Ruitur●…levat . 〈◊〉 rebus 〈◊〉 〈◊〉 est . Nec insulsè Autor ocu●… mor. c. 12. Pr●…positioni qu●…t accidunt ? 〈◊〉 . Quid ? Casus tantùm . Qu●…t Casus ? Du●… . Qui ? Accusativ●… & Ablativ●… . H●…c onim pr●…latum 〈◊〉 timere ; seil . accusari à crimine , & ●…uferri à regimine , & sit 〈◊〉 〈◊〉 . y Quant●… 〈◊〉 altior , 〈◊〉 casus gravior . ●…cul . mor. c. 12. Qui cadit in plano ; vix hoc 〈◊〉 eve●…it vnquam ; Sic c●…dit vt 〈◊〉 surgere possit 〈◊〉 . At miser Elpenor tecto delaps●… ab alt●… , 〈◊〉 regi ●…bilis vmbras●… . Ovid. trist . l. 3. ●…l . 4. - c●…lsae 〈◊〉 graui●…re ●…asu Decid●…t turre●… . H●…rat . 〈◊〉 . l. 2. ●…d . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 missa r●…nt . Ouid. trist . z 〈◊〉 . 73. 〈◊〉 ▪ a lic 〈◊〉 , 〈◊〉 〈◊〉 & in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 ▪ ad Polyb. cap. 2●… . 〈◊〉 ●…cent , propter hoc ipsum multa no●… licent . Ibid. Quam multa tibi non licent , quae ●…obis beneficio tuo lice●…t ? Idem de clement . l. 1. c. 8. b 1 Sam. 10 9. c Gen. 14. 22 , 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amic●… c●…mitanti de 〈◊〉 〈◊〉 spolijs per terram sparsis . Plut. Themist . c Gen. 14. 22 , 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amic●… c●…mitanti de 〈◊〉 〈◊〉 spolijs per terram sparsis . Plut. Themist . d Nehem. 7 10 , 11 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●…ndar . ad Hieron . Pyth. ode . 1. Magna in oculo reputatur macula , quae in caeteris mētris modica , aut etiā nulla ●…ēseretur . Autor . ocul . mor. cap. 12. propr . 7. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. praecept . polit . g Monstrosa res est , gradus summus & animus inf●…mus , sedes prins●… & vita ima . Bern. d●… c●…nsid . l. 2. h Nehem. 6. 12. i 2 King 5. 16 , 26. k Non a cipio sturi●…m , nisi receperis preti●… . Galfrid . Carnot . Et Martinus Episcopo qui equum ei nec●…ssariū attulerat , Tolle eq●…um , decepistim●… ; nesciebam uegoti●… tibi imminere Bern de consider . lib. 4. Scelus est accipere a reo : quanto magis ab accusatore ? quam etiam sceleratius ab v●…reque ? Cic. Verr. 4. Ne donū munusve Proconsul accipiat . Sever . & Antonin . apud Vipian . D. l. 1. t. 16. l. 6. l ▪ Dūs proximus ille est ; Quē rati●… , ●…ē●…ra movet , ius●… ique tenorem Flectere non odium cog●…t , non gratia svadet . Claud. de Mallij Consul . m Ludu●… iocus saevi●…ia & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caio Calig . Sveto c. 29 , 32. n Summū ius summam crucem antiqui putarunt . Columel . l. 1. o Amos. 5. 11 , 12. p Nehem. 5. 15. q Osores averitiae . Exod. 18. 21. r Nec tibi quid liceat , sed quid fecisse decebit , Occurrat , mentemque d●…met respectus h●…nesti . Claud. d●… 4. Honor. Consul . Quid deceat vos , non quantum liceat vobis spectare debetis . Cicer. pro Rab●…r . Vbi est sapientia 〈◊〉 ? In hoc , vt non solum quid possit , sed etiā quid debeat ponderet , nec quantum 〈◊〉 , memi●…erit solum , sed & quatenus commissum sit . Ibid. Id facere 〈◊〉 est quod d●…cet , non quod licet . S●… . octav . 2. 2. s 1 Cor. 14. 25. Princeps Dijs 〈◊〉 , & 〈◊〉 〈◊〉 . Pli●… . panegyr . t Legatur Plinij Panegyr . Traian●… d●…ctus . u Salvian . de prouid . l. 4. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Author . orthod q●…aest . ap●…d Iustin. q. 142. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. z Quod de ignorantia Aug. de ciuit . l. 22. c. 6. a Aug. de temp . serm . 236. b Ad paenitend ●…m properat , ci●…o qui iudicat . P. Syrus . Consil●…orum c●…leritatem c●…rem paenitentiam , sed eam seram & i●…lē sequi . Aetolus apud Liuium . l. 31. c 2 Sam. 1●… . 2 , 3 , 4. & 19. 26 , 27 , 29. d 1 Sam. 24. 10. e Vt ruina ma●…orum sit cautela minorum . Greg. mor. l. 33. c. 15. Facilitas credulitatis callidissima v●…lpecula , c●…ius m●…gnorū nemi●…ē comperi sat●… cavisse versutias . Inde innocentium frequens addictio , inde praeiudicium in absentes . Bern. de consider . l. 4. Quid miramur si , ●…allimur , qui homines sumus , cum D●…id spiritum prophetiae haber●… soli●…us , contra innocentem sententiam pronunciavit , cum mentientis verba audivit . Greg. dialog . lib. 1. cap. 4. f Cautum debet reddere , non sequacem error 〈◊〉 . Cassiod . variar . l. 7. epist. 2. g Deut. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . h Deut. 13. 14 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cheraem . apud Stob. tom 2. c. 44. i Bern ▪ de consider . k Gen. 3. 9 — 14. l Gen. 4. 9 , 10. m Gen. 18. 20. 21. n Omnipot●…ns Dominus , omnia sciens , cur ante probatienem quasi dubitat , nisi vt grauita●…is nobis exempliū propond●… , ne mala hominum ante 〈◊〉 credere quam probare ? Greg. mor. l. 19. c. 23. & Eucher . in Gen. l. 2. c. 28. o Quam vis vera sint quaedam , non tamen iudici facilè 〈◊〉 ▪ nisi ▪ 〈◊〉 is 〈◊〉 demonstrentur . 〈◊〉 . homil . 50. Legatur Chrysost. in Gen. hom . 42. * Inauditi enim , it , haud aequus suit . Senec. Med. 2. 2. p Deut. 1. 16 , 17. q Psalm . 119. 75. r Psal. 92. 15. Deut. 32. 4. s 2 Chron. 19. 7. t Psal. 122. 5. u Eccles. 3. 16. cu●… inde manant iniuri●… , v●…de iur●… su●…rentur . Petr. Rl●…s . epist. 68. x Eccles. 10. 5. y Elementum in loco non 〈◊〉 . ex●…ra 〈◊〉 grave fit . z Psal. 41. 9. & 55. 12 , 13 , 14 , 20. a Mica . 7. 4. b Mica . 3. 1 , 2 , 3. c Quid est aliud omnium dignita●… sublimium quam proscripti●… civitatū ? aut quid aliud qu●…rundam prafectura quam praeda ? nulla siquidem maior est popul●…rum dep●…latio quam potestas . Salviam de provid . l. 4. d Esai . 1. 23. e Piu●… 2. teste Platina . f Ierem. 5. 26 , 27. g Litigatores aves forum aream , iudicem 〈◊〉 , patronos 〈◊〉 . h 〈◊〉 pr●…varicatur & decipit . Cyprian ad Donat. Publicae ●…ercis nihil tam v●…le q●…ā advocat●…m perfidi●… . Ta●…it . annal . lib. 11. i * 〈◊〉 & seve●…è P. Syru●… ; I●…dex damn●…r , c●…m noce●…s absolvitur . Quanto 〈◊〉 , 〈◊〉 cum ●…citur ? k E●…dem loc●… pone la●…ronem & p●…ratam , quo r●…gem animum latronis & pira●…ae 〈◊〉 . S●…n . de ben f. l. 2. c. 19. R●…mota enim iustitia quid sunt r●…gna nisi magna latrocinia ? Aug. de ciuit . l. 4 c. 4. Et de iniquo iudice , iudicijsque i●…iustis ●…dem dixeris ; esse illum latrone de●…eriorem , haec latroci●…ijs gemina , vel eisdem etiam d●…teriora . m Exod. 18. 21. l 1 King. 21. n Deut. 1. 17. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 13. 4 , 6. p Act. 14. 23. Tit. 1. 5. q Rom. 15. 8 , 16. r Colos. 4. 17. s 1 Cor. 4. 1. 2 Cor. 3. 6. & 6. 4. & 11. 13. t 2 Chron. 19. 6. u 2 Sam 13. 28. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Math. 28. 14. y 2 Chron. 19. 6. z Iosh. 1. 9 , 5. a Rom. 8. 31. b Act. 18. 9 , 10. c 〈◊〉 . 1. 18 , 19. * d Qui ti●…ent pru●… , irruet sup●…r e●…s nix . Iob. 6. 16. 〈◊〉 Drus prou●… . 1. cent . 2. prou . 2. e Pruiua i●…rius g●…atur ; ●…ix de su●… ruit . qui i●… terram 〈◊〉 contra v●…ritatem pavet , eiusdem veritatis iram 〈◊〉 su●…tinet . qui conculcanda in infimis metuunt , à summis metuenda patiuntur . & cum transire ●…nt , quod caleare poterant , iudiciū de supernis accersunt , quod tolerare nequaq●…ā possunt . Greg. m●…r . l. 8. c. 12. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Lucian . Necyom●…t . ●…umū fugientes in flammam incidunt . 1 Deut. ●…2 . 22. g Prou. 29. 25. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai . 24. 17 , 18. Ier. 48. 43. k Psal. 124. 7. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apostolius . Fugi●…ns pluviam incidit in lacunam . Drus. l. 1. cent . 1. prou . 36. m Neque enim debet dispensat●…r crudelis esse , vbi paterfamilias misericors est . August . alicubi . n 2 Sam. 21. 2. * Parvis peccatis ven●…am , magnis severitatem cōmodare , nec p●…na semp●…r , sed 〈◊〉 paenitenti●… contentus esse . Tacit. Agricol . o Dat veniam c●…rvis , vexat censura columbas . Iuven. sat . 1. p Amos. 5. 7. & 6. 12. q Etiam nocentes 〈◊〉 supra meritum manifesta iniquttas est . In quantum enim punitio excedit del●…ctum ; in tantū●…tia punit●… Rob. Gr●…thed ▪ 〈◊〉 . 4●… . r 1 S●…m . 15. 9. s Deut. 13. 8 , 9 , 10 , 15 , 16. t Prou. 17. 15. Aequ●… iniquitas est , non punire nocentes , & punire innocentes . Grosthed ibid. Non eris innocens , si aut punias eum cui parcendū esset , aut parc●… ei qui fuerat puni●…ndus . Bern. de consider . l. 2. u ●… adsit Regula peccatis qua 〈◊〉 irroget aequas : Ne 〈◊〉 dignū horribili sectere slagello , Aut ferula caedas meritū m●…iora sub●…re verbera . - Horat. serm . lib. 1. sat . 3. x Deut. 25. 2 , 3. z Rom. 13. 4. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 2. 14. a Vnde punitur , si fecerit iniussus inde punietur , nisi fecerit iussus . Quod si ita est iubente imperatore ; quanto magis iubente cr●…atore , cuiu●…●…on est f●… iussa contemnere ? Aug. de ciuit . ●… . 1. c. 26. b 1 King. 21. 19. c 1 King. 20. 42. d Naeista vobis mansuet●…do & misericordia in miseri●… vertet . Cato apud Salust . in Catilin . Misericordia in pernici●… c●…sura est Memmi●… apud 〈◊〉 Iugurth . videte vt profit illis ignosci ▪ quos ad panam Deus ipse d●…it . Quod ad me attin●…t , non sum crudeli●…●… sed v●…reor : ne quod 〈◊〉 , patiar . Petron. satyr . Itaque hîc tenet 〈◊〉 〈◊〉 apud S●…ob . 〈◊〉 . 2. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Ier. 48. 10. p Qui feri●…ndi petestatem habet , solus in culpa est , si culpa non feritur qua ferienda est , & ●…o imp●…tu quo ferienda vel potius fulminanda est . Bern. Epist ▪ 23●… . Si ●…st 〈◊〉 〈◊〉 steterit , verendum est ●…e status ip●… sit casus v●…ster , d●… quicquid mali adiecerit , non illi iam s●…d vobis merit●… i●…tabitur . Ibid. q Malorū omniū prima mater incuria ▪ impunitas incuria s●…les , insolenci●… mater , r●…dix impudentiae , n●…trix viti●…rum . Bern. de consider . l. 3. Impunit●… a●…sum parit , 〈◊〉 excess●… . Ibid. l. 4. r Sicut est misericordia s●…viens , sic & crudelit●… parcens , Aug. Ep 54. Pernicios●… misericors , vbi se●… esse debuer●… . Bern. de temp . 94. s N●… . 35. 33. t Qu●…rū tituli habent remedia , py●…ides venena . Lact. instit . l. 3. c. 15. u Rom. 13. 1. x Rom. 13. 5. y 1 Pet. 2. 13 , 14. a 2 Thes. 2. 3. b Lex Canonica simplicit●…r exemit Clericos 〈◊〉 in ciuilibus tum in criminalibus caus●…s , cui cedere debet lex Imperialis , cū possit Pontifex Imperatoribus iu●…ere in eis qu●… ad Ecclesiae autoritatem spectant . Bellarm. de Cleric . lib. 1. c. 28. propos . 3. rat . 2. c Sic Alexand. 3. Friderici i. Imper. pede collum compressit . Philip. Bergom suppleus . an . 1160. Petr. Iustin. rerum Venet. lib. 2. & 〈◊〉 . Masson . in Alex. 3. ●… Cae ▪ le●… Henrici 6 Imper. capiti coronam pedibus imposuit , eisdemque denu●… dimovit ▪ Roge●… . H●…den 〈◊〉 par . poster . in Rich. 1. & Ranulph . pol●…ebron . l. 1. c. 26. d 2 Thes. 2. 4. e V●…s nobis à Deo 〈◊〉 estis : inquit Constantinus Episcopos ●…llocutus . Ni●…ol . pp. apud Grat. dist . 96. ex Ruffin ▪ hist. lib. 1. c. 2. Episcopi ergò sunt Dij . Adrian apud Nauclorum l. 2. At Pontif●… Rom. est Episcop●… . Episcop●…rum : Ergò & Deus Deorum . Marsil . defens . pac●… pa●…●… . c. 2●… . f 〈◊〉 〈◊〉 , ●… hominem à Deo secundum , solo Deo minorem . Tortull ad Scapul . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Si omnis anima , etiam vefi●…a . quis vos excepit ab vniversitate ? Qui tentat excipere , conatur decipere . Bern. ad Henric. Sen●…nens . epist. 42. l Cum supra Imperatorem non sit nisi Deus qui fecit Imperatorē ; dum s●… Donatus super Imperatorem extollit , iam quasi hominum excesserat m●…tas , non verendo cum qui post Deum ab hominibus timebatur . Optatus advers . Parmen . l. 3. m Caelestinus facto superius relat●… designavit , quod Papa potestatem habet creandi Imperatorem &c. Polychrō . l. 7. c. 26. Inde Distich . Templi Lateran . vestibulo inscriptu●… ; Re●… homo ●…it Pap●… , s●…it quo dan●…e coronā . Et Stanis●… . Oric●…ou . in Canfess . Cathol . Qui Regem anteponit Sacerdoti , i●… anteponit creaturā Creat●…ri . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Bonis tanquam Deo ; malis propter Deum . o T●… bonis quam malis . & tanquam Deo & propter Deum . p Ier. 44. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●…rpuram colentes , non Deum . Themist●… apud Socratem hist. lib. 3. ●… . 25. q 1 Pet. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r 1 Sam. 26. 9. s Qui insurgit in Christum Domini , insurgit in Dominum Christi . Psal. 2. 1. t Rom. 13. 2. u 1 Sam. 24 6. x Eccles. 10. 20. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad prefect . indoct . D●… enim imaginem l●…a . b●…t Rex , sicut Christi Episcopus . Aug. vet . Test. quest . ●…5 . z Principes enim Dei vices gerunt . Strigel . ad 1. Paral . 29. 23. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Theocrit . idyll . 17. 1 Nuncupativè , nō essentialiter Greg. in Ezech. lib. 1. hom . 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 68. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm . 83. 18. ratio vtriusque Exod. 3. 14. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n●…men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestatis sive potentat●…s , sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia . * Mutatio nominis , mutatio hominis . Gloss. ad Proam . 61. Decretal . c 〈◊〉 adhuc quod eras : & non minus ho●… as , quam quod factus e●… post , f●…rte & magis . illud natus es . ●… mutatus hoc , non in hoc mutatus . non reiect●… illud , sed istud adiect●… . Bern. de consid . l. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Archel●… apud Stob. c. 45. d Psal. 49. 10. e 2 Sam. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . exaquat d●…os , Licet imp●…res si●…t , gladius . ▪ Sen. Thob . act . 4. f Certè aqua more est . Sen. Tr●…ad . act . 2. s●… . 3. Aequa leg●… necessitas sortitur in●… & 〈◊〉 . Horat. Carm. l. 3. ●…de . 1. Pallid●… mors aequo pulsat pede pauperum taber●… , Reg●… turres . Ibid. 1. 4. g Wisd. 7. 1 , 2. Licet diversa sit dignitas , eadem tamen nascendi moriendique conditi●… est . Anton. apud Athanas. h Contra quam de regenitis 1 Pet. 1. 23. i Eccles. 3. 2. k Qu●… nata sunt , ●…a omnia 〈◊〉 aiunt . Cassius Homina annal . l. 2. apud Nondum . Quisquis ad vitam editur , ad mortem destinatur . Sen. ad Polyb. c. 30. Et cui n●…sci c●…igit , morir●…stat . Idem epist. 99. Moritur enim omne quod nascitur . Diuinum autem id est , quod n●…c 〈◊〉 habet n●…c occasum . Minut. Octau . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. m Esai . 2. 22. n Gen. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sept. o Suillo pecori animam pro sale d●…tam , qua carn●…m serva●…t , ne putisceret . Varro dere rust . l. 2. c. 4. Cic. d●… nat . Deor. l. 2. & d●… 〈◊〉 . l. 5. & Pli●… . hist. 〈◊〉 . l. ●… . c. 51. p Car●… mor●…icina . Sen. epist. 52. putri●… . Idem ad Marciam . c. 11. q Nehem. 5. 5. r Esai 40. 6. 1 Pet. 1. 24. s Psal. 90 6. t Psal. 2. 9. u Psal. 2. 10. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 10. 18. y August . de temp . 94. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 18. 27. Salubris capula , vt cogitans te summum pontificem , attendas pariter & vi●…ssimum cinerem non fuisse sed esse . Bern. de 〈◊〉 ▪ l. 2. N●…n pulver●…ū tantum sed ipsum pulverem . Partus ad Gen. 2. 7. a Psal. 73. 4. b Eccles. 8. 8. Nulli i●…sso cessare licet ; Nulli scrip●…ū preferre di●…m . Sen. Here. fur . act . 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apud L●…rtium Diogenes Perdicc●…m ●…rtē minit●…nti . Tu qui ●…e Deum credis successu aliquo tumens , quantulo serpentis 〈◊〉 dente p●…rire potes ? Plin. 〈◊〉 . nat . l. 7. c. 7. d 〈◊〉 de Pont. R●…m . in Hadriam 4. e Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 Senator Rom. 〈◊〉 in 〈◊〉 h●…stu 〈◊〉 pilo strangulatu●… est . Plin. ibid. & Val. Max. l. 9. c. 14. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plus . de tranquill . g Act. 12 23. h Vitrei 〈◊〉 ; inter vari●…s cas●… 〈◊〉 . Aug. de verb. Do●… . i Eccles. 12. 6. k Quem saepe ●…sit cas●… , aliquando in●…vit . P. Syrm. l . m 〈◊〉 ipso pondere magna , Ceditque oneri fortuna 〈◊〉 . Sen. Agam. 1. 2. Su●… & ipsa Roma viribus ruit . Horat. ●…pod . 16. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar . pyth . 〈◊〉 . 2. 〈◊〉 . Adspicis vt summa cort●…x l●…uis innat●…t vnda ; Cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 . 3. 4. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid●…t ro●… frangi Sen. 〈◊〉 ▪ p H●… 4. Gall. ●… . r Num. 16. 29. q Dan. 7. 9 , 10 , 11. Futuri 〈◊〉 praeiudiciū . vt Tertull . apolog . s Ad generum Cere●…ū sine caede & vulnere pauci Desce●…dunt Reges & ficca morte tyranni ? Iuven. sat . Quota pars moritur tempore fati ? Rarum est f●…lix idemque senex . Sen. Herc. fur . 2. 2. t Summa petit liv●…r : per●…ant altissima vent●… Sili●…●…ell . pun . l. 11. Nubibus ipsis inserta caput Turris pluvio v●…pulat austro . S●…n . Agam. 1 , 2. Admota ●…therijs culmina sedibu●… E●…ros excipiunt , excipiunt Notos , Insan●… Bor●…ae min●… , Imbriferumque Corum . Idem Hip pol. 4. 2. Vt alta ventos semper excipiunt iuga ; Imperia sic excelsa fortun●…●…biacent . Idem nec . 1. 1. u ▪ x ▪ y . z . * Math. 10. 28. a Psal. 49. 12 20. b 〈◊〉 est comparari ●…mento quam nasci iumentum . Chrysost. in ascens Dom. tom . 3. c Psal. 49. 14. d Intrauit vt vulpes , regnauit vt leo , mortuu●… est vt 〈◊〉 . Platin. & Stella . vit . Pont. & Math. W●…stmonast . l. 2. e 2 Chrō . 21. 15 , 19 f Ier. 22. 19. g Asini sepultura s●…pelietur . vise Drus. in prouerb . l. 1. cent . 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 12. 23. Agrippam Ioseph●… app●…llat legend●… antiq . l. 19. c. 7. k . i Act. 12. 22. Vox non hominis sed D●…i . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ad 〈◊〉 ipse plaga affectus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ios. ibid. l 〈◊〉 . 6●… . ●…5 . I●…r . 29 ▪ 22. m Psal. 83. 9 , 11 , 10. n Iudg. 7 25. o Iudg. 8. 21. p Iudg. 4. 11 , 21 , 24. q Post greges ●…unt depravatione natur●… ; 〈◊〉 & extremit●…te 〈◊〉 . Bern. in Cant. 35. r Deus 〈◊〉 ration●…m non exiget , quibus rationē non d●…dit . Bern. ibid. t Homin●… ad tremendum illud iudicium stare habent , non autem & pecud●…s . Bern. ibid. s Heb. 9. 26. u Luk. 16. 22 , 23. x Prou. 19. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ag●…silaus . Plut. de laude sui . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. paedag . l. 2. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . ad odyss . Hoc tantum caeteris maior , quo melior . Plin. paneg . y Math. 26. 24. z Non est dubium deterius fore his qui sie ●…runt , qua●… illis qui omni●… non ●…runt . Ber●… . in Cant. 35. a 1 Tim. 6. 17. b Vermis divit iarum superbia est . grandis est animus qui inter divitias isto morbo non tentatur . magn●… est dives , qui non id●… magnum se put at quia dives , Aug. de temp . 205. & 212. & homil . 13. & de verb. Dom. 5. c Contemptor animas & sup rbia commun●… nobilitatis malum . Salust . ●…ug . Li●…et multos ●…ringat aduersi●…as , multo tamen pulr●…s extollit pr 〈◊〉 B●…rn ▪ de ●…mp 52. In al●…o situm non alta sapere difficile est . Idem , epist. Magnae falicitatis est à 〈◊〉 non v●…ci . Aug. de v rb . Dom 13. d Rom. 11. 21. & 12. 16. Al●…us sedens altum sapiens ne sis Bern. de consider . l. 2. Et Blesens . in Can ▪ Epis●… . e Deut. 17. 20. f Psal. 89. 27. g Gen. 4. 7. & 27. 29. & 49. 8. h Rom 8. ●…9 . * Act. 17. 26. Esa●… . 58. 7. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost : ad Rom. serm . 19. Omnes homines vnius naturae partus sunt , intra eius iuxta concepti viscera , & vno foti atque effusi vtero . Velut iure quodam germanitatis connex●… , ab vno patre conditi , & vna ●…atre , tanquam fratres vterini , editi , Ambr. de Abr. l. 2. c. 6. k Iob. 31. 13. l Iob. 31. 15. Legatur Greg. mor. l. 21. c. 11. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n David Kimchi , & Merc. & Leo Iudae . Et Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Vnus Hi●…r . idem : I●… : vnus atque idem . Pisc. p Quid Regi & misero commune ? Nasci & Mori . Epictetus Hadriano . q Inter vallis distinguimur ; exitu ●…quamur . S●… ▪ ep . 99. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quod alio sensu proverb●…aliter dicitur . Aequales calculi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phocylid . s Aequat enim omnes ●…nis . impares ( imò , par●…s ) ●…ascimur , pares morimur ▪ non distinguimur nisi dum sumu●… . Vbi ad finem mortalium ventum est , omniū siremps lex esto . Sen. epist. 91. Nescit natura discernere quando nascimur , nescit quando de●…icimus . omnes similes ereat , omnes simili gremio claudit sepulcr●… . nud●… fudit in lucem ●…●…dos recipit terra quos edidit . quis discernat species mortuorum ? redoperi terram , & divites , si potes , deprehende . Ambr. de Nabuth . c. 1. t E●… quis e●… ▪ sed noli obliuisci etiam quid fueris . opportunè cum eo quod es , etiam quod ante eras consideras . quid dico , eras ; & ●…unc es . quid desi●…as intueri , quod non desistit esse ? Vn●… consideratio quid fueris , & quid sis : nam quis sis factus , altera . non opertet vt illa extundat illam in scrutim●… tui . quid enim tibi horum videtur ad purum esse tui & ad te principal●…us pertinerae , quod factus , an quod natus . Bern. de consider . l. 2. u E●…ines , excellis , vt honor , vt potestas , qu●… super homines quidē , hominū sunt tamen . Pl●… panegyr . * 2 Cor. 4. 7. x 2 Cor. 3. 8 , 9. y Dan. 2. 37. 38. z H●…c ●…e consideratio teneat intrate , nec avolare sinat à te . Bern. de consid . l. 2. Erubescant ergò cordis elata supercilia ; & qui se considerat i●…ter ortū & e●…itū cōmuni 〈◊〉 cateris natu●…a lege constringi , desinat de sublimi●…ri gloriae singularit a●…e iactari . Pet●… . Dam●…ā ad Agnetē . a Psal. 50. 1. b Ezech. 28. 2 , 6 , 7 , 8 , 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ath●…nienses Pompeio . c Galat. 6. 7. d - decipe ner vos , st potes . P●…s . sat . ●… . Sic , Decipe mortē , si potes ; decipe D●…um . Dic morti , Mortalis non sum . Imò , Qui cateris Deu●… , sibi certè homo est , velit , nolit : n●…c enim conscientiam decipit suam , si fallit ali●…nam . Min●…t . Octau . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alexander saucius eis qui se Deum indigeta●…erant . Plut ▪ apophth . f Cum represso sanguine sicci vulneris dolor cresceret , Omnes , inquit , iurant me lovis esse filium , sed vul●… hoc homin●… esse 〈◊〉 clamat . Sen. ep . 59. Se quidē l●…vis filium dici , sed corporis agri 〈◊〉 sentire . Cu●… l. ●… . g Psal. 49. 19. h Fama est fictilib●…●…oenasse Agathoclea Regem , Atque abacum Samio saepe ●…nerasse lut●… . Quaerenti causam , respondit ; Rex ego qui sum Sicaniae , figulo sumgenitore satus . Auson . epigram . 8 Vise Piut. in apophth . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E pueris regijs quidam Philippo quot matutinis occinebat . Aelian . hist. var. l. 8. c. 15. Et Stob. cap. 19. Triūphantibus à tergo suggeritur , Respice post te , hominē . memento t●… . Tertull. apolog . 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Alexandro . 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antigonus in Plut. 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geo. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesych . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Agapet . ad Iustin. n. 3. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid est Adam ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam Abelo compar est . Psal. 144. 3 , 4. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad●… totus Abel . Psal. 39. 5. 11. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 62. 9. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. p Psal. 9. 20. q Non 〈◊〉 ho●…ines se esse , quē hominibus praeesse m●…minerint . Plin. Panegyr . r Es●… religiosus in Deū , qui vis illū propitiū Imperatori . dis●…ne aliu●… De●… credere , at q●… it a & hunc De●… dicere , cus Deo op●…s est . tanquam si hab●…s Imperatorē , alteri●… appelles , offen sam maxim●… & inex●…rabilē contrahi●… 〈◊〉 〈◊〉 〈◊〉 , etiam ipsi ti●…endam , q●…em appellafti . Tertull. apolog . s Psal. 146. 3. t Esai . 20. 6. Qui alijs dicit dare sa salutem , sibi det . Aug. in Psal. 145. u Psal. 46. 1. x Psal. 18. 30. & 33. 22. y Psal. 9. 10. Pro : 18. 10. z Sunt infirma qu●…am refugia , quae cum quisque fugerit , magi●… infirmitur , qua●… confirmatur . Aug. in Psal. 45. Sun●… montes naufr●…gosi , quo navem quisque cu●… impulerit solvitur . Iaē in Ioan. tract . 1. a Psal. 146. 4. b Gen. 2. 7. c Esai . 40. ●… . d Na i●…le misirabilis , cuius in homine mertali spe●… omnis innititur . t●…tū enim eius auxilium cum extincto homine finitur . Minut . Octau . e Confugis ad aliquem in seculo magnum , vt facias tibi potentem amicum , refugium videtur . Tam incerta tamē hui●… seculi sunt , ruinae potentum tā crebr●… , vt postquam ad tale refugium confugeris , plus ibi timere incipias . Antea enim caus●… tu●… tantum timebas : cum verò ad talem refugeris , & de illo tibi timebis . Multi enim cadentibus illis ad quos confugerunt , & ipsi quas●…ti sunt , quos nemo qu●…reret , si●…on ad talia confugissent . Aug. in Psal. 45. * In Pelago periclitantim●…ns apparet : sed latent saxa sub monte . dum ad montem conatur , in saxa incidit , & invenit ibi non portū , sed planctu●… Idem in Ioan. 1. f Psal. 1●…6 . 5. Ier. 17. 7. g Iorem. 17. 6. h Esai : 2. 22. i Prou : 24. 21. 1 Pet. 2. 17. * Non tam propter Dominum , qu●… pro Domino venerari . Greg. mor. l. 24 c. 29. k Ierem. 1. 18. l Deut. 32. 39. m Finem aut tuū sunt habitura 〈◊〉 su●…m . Sen. quaest . nat . l. 3. Aut enim possidentēd serunt , aut à possidente deseruntur . Albin . in Eccles. n 1 Tim. 6. 19. o 1 Pet. 1. 23 , 24 , 25. p Esai . 40. 6. q Iam 1. 10 , 11. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Pet. 1. 4. 1 Ioh. 8. 51. & 11. 25 , 26. Moriuntur viuentes , & vivunt mori●…ntes . I C ● : Mali dum vivunt mortui sunt , iusti , 〈◊〉 moriuntur , etiam cum m●…rtui sunt , vivunt . Chrys st . ad pop . Ant. hom . 69. r Iam. 1. 21. Notes for div A01533-e13770 a Vers. 2 , 3 , 4 , 5. b Vers. 6 , 7. c Vers. ●… . d Exod. 1●… 13 , 14. e Esai . 2. 19. & 3. 13 , 14. Si●… sta●…tem videt Stephanus Act. 7. 55. quem sedentē Marcus 16. 19. Greg. hom 29. non quasi causam dicentem , vt Aug. quaest . mixt . 88. sed quasi pro Stephano statim sententiam laturū , vt Psal. 76. 9. f Psal. 9. 16. g Psal. 2. 8. h Ad Dei verbum fit vl●…ima resolutio fidei . Camerac . ad 1. Sent. q. 1. a. 3. corol . 1. lit . H. i Ad Dei tribunal sit vltima reuolutio iustitiae . k Psal. 7. 8. & 26. 1. & 43. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Easil . 〈◊〉 . Sept. Iudic●…m meum age . Iun. l Vindica me ▪ vt Psal. 10. 18. & 35. 24. Drus. miscel . l. 1. c. 59. m Psal. 74. 22. n Psal. 35. 23. o Psal. 10. 12 , 14. p 1 Sam. 24. 13 , 16. q ●… Pet. ●… . 23. r Act. ●…5 . 10. s 1 Cor. 4. 3 , 4. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex Cilicum idiotis●… . Hieron . ad Algas . q. 10. Diem tamen dicere ali●…ni , pro , in indici●… v●…care L●…tinis tri●… satis . u Appellati●… fit semper à minore ad maiorem . Gloss ad Gra●… . c. 2. q. 1. x A maiore ad minor ●… appellare ●…ō licet . Digest . l. ●…9 . t. 1. l. 1. & Gloss. ad Grat. c. 2. q. 6. y Inferior patiorē non ligat Nicol pp. dist . 21. c. 5. Et , Lex 〈◊〉 per inferi●…rem 〈◊〉 non p●…st . Clement . l. ●… . tit . 3. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luci●… T●… . & Apolog ▪ 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z Ad 〈◊〉 〈◊〉 appellat●…r 〈◊〉 〈◊〉 apud Grat. 〈◊〉 6. c. 27. a Par i●… 〈◊〉 hab●…t 〈◊〉 ▪ Dig●… . l. 4. 〈◊〉 ●… . 3. 4. & Inn●…t . 3 decretal . 〈◊〉 . tit . 6. c. 20. b 〈◊〉 2●… . 10. c d Psal. ●…3 . 18. e No●…en soli●… veri Dei. ●…ellarm . d●… Chri●… ▪ 〈◊〉 . ●… . cap. 7. f C●…actus Princeps quos nolebat occidere : ereptumque Principi illud in principa●…●…mum , quod nihil cogitur . Plin. Panegyr . g ●… Sim. 3. 39. h Ier. 38. 5. Minime is est Rex qui possi●… contra v●…s quicquam . Iun. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ita ●…mendo 〈◊〉 Stob. tom . 2 ▪ ●… ▪ 44. quod v●…lgò , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad praef . indoct . k Gen. 10. 9. Arripuit insuetā pri●… in populum tyrannidem . Hierō . qu●…st . in Gen. Nō tamen primus , credo , primarius potius . l Luk. ●…3 . 〈◊〉 . m . n 〈◊〉 . 10. 9. o Esai . 33. 22. p Soli sapienti Deo. 1 Tim. 1. 〈◊〉 ▪ 25. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 6. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I●…d . 4. 〈◊〉 〈◊〉 ▪ 〈◊〉 Desp●… . r Praet●…r m●… null●… est . Esai . 45. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 75. 8. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 50. 6. u Psal. 94. 2. x Gen. 18. 25. y Dan. 2. 44. I●…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●… 〈◊〉 〈◊〉 Theologia ap●…d E●…scb pr●…par . euang . l. 1. z Psal. 1●…5 . ●… . a 〈◊〉 ▪ ●… . 18. b Psal. 76. 8. c Iudica●…t ▪ terram Iudices terr●… . Aug. de t●…mp . 94. d Aug. Ibid. e Luk. 15. 18. f C●…lum pro D●… . Vise Dr●…s . qu●…st . l. 2. c. 61. & obser●… . l. 9. c. 2. & Pro●… . l. 1. cent . 5. Pro●… . 46. g Math. 21. 25. h Esai . 64. 8. Ier. 18. 6. i Psal. 2 9 , 10 , 12. * Omnes iudicat , à nullo iudicatur ▪ Cyrill thesaur . l. 9. c. 1 k Vise Grat. dist . 40. Et caus . 9. quaest . 3. l Prov. 8. 15 , 16. m Esai . 3. 14. n Rom. 9. 20 , 21. Esai . 45. 9. o Dan. 4. 32. Iob. 34. 17 , 1●… , 19. p Iam. 4. 1●… ▪ q Sedes secundum legem iudicaturu●… . Act. 23. 3. Hinc Diotogen . de regno . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apud Stob. cap. ●…6 . r Expon●…t ●…ibi legem , & faci●… iuxta legem . Deut. 17. 9 , 11. s D●…n . 3. 29. & 6. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad praef . indoct . Quod principi placuit , legis habet vigorem . Vlpia●… . Digest . lib. 1. ●… . 4. l. 1. t In lege temporali nihil es●… iustum & legitimum , quod ●…ō ex hac aterna sibi homi●… 〈◊〉 . Aug. de lib. 〈◊〉 b. l. 1. c. 6. Ci●…ro ips●… 〈◊〉 . l. 〈◊〉 & legem non populorū iussi●… , nec princ●…pū decretis ▪ nec sentent●…s i●…dicū , sed natura n●…ma 〈◊〉 . Et l. 2. Ex sapientissimorū 〈◊〉 , Princ●… 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…tis 〈◊〉 vetantis Dei : 〈◊〉 q●… loge●…illa 〈◊〉 〈◊〉 dan●… h●…ano . u Non videtur ess●… le●… , iniusta si su●…rit . Aug. de lib. arb . l. 1. c. 5. N●…c ●…ura dicenda sunt vel putanda i●…qua hominum constituta . Idem de ciuit . l. 19. c. 21. Vbi de●…st ratio , quae legis est anima . Idem de lib. arb . l. 1. c. 6. x See D. Field of the Church . l. 4. c. 32 , 33 , 34. y Vsque ad car●…ē saeuis ; animam no●… attingis ▪ terra terrā per●…utis ▪ p●…res f●…rire habitaculum ; 〈◊〉 quid & habitatorem ? terres visibilis visibilem ●… 〈◊〉 occides , quem non vides . Aug. de sanct . 13. Luk. 12. 4. z Gerson . d●… vi●… spirit . lect . 4. ●…rol . 5. a Psal. 19. 7 , 8. Roman . 7. 7 , 12. b Iam. 4. 12. c Gen. 2. 7. Qui vtrunque cre●…it , vtrunque 〈◊〉 : qui homi●… 〈◊〉 . vtroque constru●…it , vtrumq●…e vbi voluerit , destr●…ere poterit . Aug. desanct . 13. d Math. 10. 28. Luk. 12. 5 e Paret●… legi quisquis legem sanxoris . Pittac . Auson . Sapient . Iustum est enim Princip●… legibus obtemperare suis. Tunc enim iura sua ab omnibus 〈◊〉 ●…xistimet ▪ 〈◊〉 & ipse ill●… reverentia●… praeb●…t . Principes legi●… teneri 〈◊〉 , nec in se 〈◊〉 frustrare i●…a , qua in subiect●… constit●…nt . Iusta est enim vocis ●…orum autori●… , si quod pop●…lis prohib●…nt , sibi 〈◊〉 non patia●… ▪ tur . Isidor . de sum . bo●… . l. 3. c. 52. f Digna vou est maiestate regnantis legibus alligatum se principem profiteri . Ade●… de antoritate iuris nostra pendet autoritas : & reverâ mai●… imperio est submittere legibus principatum . Theod. & Valent. Cod. l. 1. t. 17. l. 4. Idem es qui ante fuisti . & tantum tibi per te licet , quantum per leges anteà licebat . De Theodos. P●…catus panegyr . g Princeps enim legibus solutus est . Vlpia●… . Dig. l. 1. ●… . 3. l. 30. Voluntate tamen sua seipsum sub●…jcit . v●… Gloss. ad Dig. melius quam Gloss. altera ad Cod. Alij 〈◊〉 , quod hîc permitt●…tur mētiri . h Plin. panegyr . Ipse t●… legibus sub●…ecisti . legibus Caesar , quas 〈◊〉 Principi scripsit . Sed t●… amplius nihil tibi vis licere quā nobis . Sic fit , vt ●…os tibi plus velimus . Quod ego ●…unc primū audi●… , nun●… primū●…isco , Non est princeps supra leges , sed leges supra principe●… . Idem Caesari Coss quod cateris non licet . Iurat in legem , non ignarus nominireligiosius quod iur●…verit custodiendum , quam cuius maximè interest , non peierari . i Vers. 3 , 4. k Iob. 36. 23. l Psal. 93. 1. & 97. 1. m Psal. 47. 2. Mala. 1. 14. Math. 5. 35. qui titulus olim Assyri●… datus Esai . 36. 4. sed & Persa . Di●… Chrysost. ●…rat . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et ibid. 4. Alexander Diogeni , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visatur Drus. obser●… . l. 12. c. 4. n Regnū enim Dominiest . Psal. 22. 28. 1. Chron. 29 11. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apoc. 4. 8. p Omne sub regno grauiore regnum est . Sen. Thyest. 3. 3. q Prou. 8. 15 , 16. r Psal. 75. 8. s Psal. 22. 27 , 2●… . 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Agapet . Magnus qui tantū pr●…mium cepit ; sed maior , qui capienti dedit . Plin. Panegyr . t Psal. 47. 9. u Apoc. 19. 12. x Apoc. 1●… . 15. y Dan. 4. 22. z Ille regna dispensat , cui●… est & orbis qui regnatur , & hom●… ipse qui regnat . Tertull. apolog . a 1 Tim. 6. 15. Apoc. 19. 15. b Psal. 50. 1. & 96. 4. c Rom. 9. 5. 1 Chron. 29. 11. Qui nuncupativ●… dicitur , inter omnia Deui , qui verè & essentialiter , super omnia Deus est . Greg. in Ezech. l. 1. ●…m 3. d 2 Cron. 20. 6. f Apoc. 1. 5. g Dij dicti , quosi à Dee dati ; Domini quia à Domin●… potesta●… fortiti . Origen . in Exod. him . 8. h Qui Rex est , regem , Maxime , non habeat . Martial . epigram . 18. l. 2. Sit liber , Dominus qui volet esse meus . Ibid. ep . 32. i Solus verus Dominus es , qui Dominum non babes . Aug. confess . lib. 10. c. 36. k 1 Cor. ●… . 5 , 6. e Idem h●…bent iuris adversus imperia , quam adversus imperantes habet ▪ Sen. epist. 91. l Non est magnus pumili●… , licet in monte constiterit . Coloss●… magnitudinem suam servabit , etiam si st●…terit in put●… . Sen. epist. 76. m Pygmaei in turribus . Diverbium e●… Vulg. versione tractum Ezech. 27. 11. Vise Iun. not . n Gratia , non natura Dij dicti . Origen . in Exod. 8. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. c●…teg . in quant . p 1 King. ●… . 27. q Ierem. 23. 25. r Esai . 40. 12. s Esai . 40. 15. t Esai . 40. 17. u Psal. 62. 9. * Esai . 4●… . 1●… . x Infinit●… longit●… di●…is linea recta ▪ circulum faciens , & in se rediens . Cusan●… presb . apud Trithem . ad C●…sar . quaest . 1. y Sphara , cui●… centrū vbique , circumferentia nusquam . Empedocle●… ibid. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioan. Dam●…se . de ●…ide lib. ●… . cap. 13. a Psal. 14●… . 3. b Magnus , magnus , magnus nimis . Volebat dicere quantum magnus . Et si t●…ta die , Magnus , magnus , diceret , quid magnum diceret ? tota di●… dicens , Mag●… , finiret aliquando , quia fi●…iretur di●… . magnitud●… illi●… ante dies , vltra dies ▪ si●…e die . dicendo , Magnus nimis , ●…misit ( malè vulg●… , emisit ) vocem , & reliquit cogitationi quod sapiat . q. d. Qu●…d 〈◊〉 nequ●… , tu cogita : & cum cogitaveris , parum erit . quod cogitatio nullius explicat , lingua alicui●… qu●… exprimat . Aug. in Psal. 144. c Prou ▪ 14. 28. d Eccles. 5. 8. Non est min●… ne●…essarius domino famulus , q●…m famulo dominu●… . Servus dat Domin●… . Sen. de be●…●… lib. 7. cap. 4. 1 Quanquam Diogenes apud Sen. de tranquil . c. 8. Turpe est Manem sine Diogene p●…sse vi●…ere , Diogenem sine Mane non p●…sse . Atqui rectè Chrys●…st . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tom 7. eclog . 30. ex ●… Cor. homil . 34. 2 Nec magis s●…ne to nos esse selices , quam tu sine nob●…s esse potes P in ▪ panegyr . f Act. 17 25. g Rom. 11. 36. 1 Chron. 29. 14. h Iam 1. 17. Omne enim bonum nostrū vel ipse , vel ab ipso est ▪ Aug ▪ 〈◊〉 〈◊〉 . 〈◊〉 . ●… . 1. 6. 32. i N●… ill●… 〈◊〉 〈◊〉 , n●…●…i q●…iquam conferre possumus . S●… . d●…●…nef . l. 4. ●… . 9. Deo banaficium p●…stare 〈◊〉 pass m●… . Aug. de 〈◊〉 . Dom. 38. k Rom. 11. 35. l Psal. 16. 2. m Psal. 100. 3. n Psal. 66. 9. C ▪ 〈◊〉 ▪ 1. ●…6 , 17. Heb. 1. 2 , 3. o Act : 17. ●…5 . Ipsa 〈◊〉 〈◊〉 , nihil 〈◊〉 nostri ▪ L●…cret . l. ●… . B●…orum meorum non eg●…s . quid est enim , bo●… , à quo om●…e bonum datu●… ? Aug. in n●…l ▪ 〈◊〉 . p Psal ▪ 90. 2. Sur●… 〈◊〉 illud ▪ 〈◊〉 in●… b●…num , nec profic●…t , quia perfectum est , nec d●…ficit , quia ●…ternum est . Aug in 1. Ican . 4. q Ipse Ipse Deu●… est tuus , qui tuis non eget bonis , non timet à malis . Idem in Psal 80. r Ipse 〈◊〉 est Dominus , qui à servis nihil sumit ; & à quo servu●… ▪ hab●…t quicqui●… habet . s Quomod ò beneficu●… diceris , si non tam benefi●…us esse , quam beneficis praeesse desidera●… ? Ber●… . de 〈◊〉 . l. 3. t Act : 17 27. u Psal : 104. 9. x Virgil●… Aen. l. 1. Sic Dan. 4. 19. y Psal : 72. 8. z Virgil : ibid. a Psal : 47. 2. b Psal : 103. 19. c 1 Chron : ●…9 . 12. d Esai : 66. 1. e Solus verus Rex est , qui regnat vbique . f Dei solius est esse super 〈◊〉 . Novatian . de Tri●…it . Vnus est regnatur omnium Deus . Tacit : histor . l. 5. Dan : 4. 32. g Psal. Psal. 139. 7 , 8 , 9 , 10. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Easil . Sel. in Dauid orat . 1. i 1 Cor : 7. 31. 1 Ioh : 2. 17. k Dan : 2. 4●… , 45. l Dan : 2. & 7. m O●…ta omnia intereunt . Salust . ad Caesar. Certis eunt ●…uncta temporibus . ●…sci debent , crescere , extingui . Sen. ●…pist . Regna e●… in●…mo coorta supra imperantes iacuerunt , veter●… imperia in ipso flore ce●…idere . inir●…●…ō potest numerus , quā mult●… ab alijs fracta sunt . Idē nat . quaest . l. 3. praefat . Quod regnum est , cui non par●…ta ●…it ruina ? Idē de trāq . ●… . 11. Legantur quae V●…piscus praefatur in Caro. n Psal : 75. 7. o Regnabo ; regn●… ; regn●…ui ; Rex fine regno . p Dan : 3. 33. & 4. 31. Psal : 145. 13. q Dan : 2. 44. r Psal : 9. 7. s Psal : 10. 16. t Sol●… ver●… Rex est , qui semper reg●… est . u Psal : 146. 10. x Psal. 9. 19. y Psal. 68. 1. z Gen. 16. 5. a Prou : 19. 11. & 24. 11. Magni animi est iniurias d●…spicere . Sen. de ira . l. 2. c. 32. Nō est mag●…s animus quē ( vlla ) incurvat ini●…ia . Ibid. l. 3. c. 5 Exilu est , qu●…m incurv●…t minim●… quaeque . Absit itaqu●… à serv●… Christi tale inquinamentū , vt patienti●…●…bus tentalionibus praeparat●… , in frivolis excidat . Tertull . de bon . pat . b Psal. 142. 3 , 4 , 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . Dr●…pet . d 1 Pet. 2 ▪ 23. e 1 Sam. 24. 13. 16. f Ier. 18. 19. g Ier. 20. 12. & 11. 20. h Ab●…it vt v●…tionē no●… aliquam michinem●…r , quam à Deo expectamus . Tertull. ad S●…ap . i M●…amus preces & lachrymas cord●… ad Deum legatos . Cypr. lib. 4. ep . 4. k 〈◊〉 vltio dirin●… defendit ; I●…em ad Demetr . l Athanas. apud Epiphan . hares . 6●… . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Iulian. orat . 2. n Rogamus , Auguste , non pugnamus : non timemus , sed rogamus . Amb. l. 5. epist. 33. o Stabimus , & pugnabimus vsque ad mortem , si ita oportu●…rit pro matre nostra , non scutis & gladijs , sed 〈◊〉 〈◊〉 ad Deum . Bern. epist. 221. p Deut. 32. 35. Rom. 12. 19. q Rom. 13. 2. Math. 26. 52. r Quicquid à vobis minor extimescit , Maior hoc vobis Dominus minatur : Omne sub regno grauiore regnū est Sen. Thyest. 3 3. s Dan. 6. 1 , 2. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vise●…di Poll●… & Harp●…cr . Et de Co●… . Romanis Polyb. hist. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hinc Plin. panegyr . Ad●… Imperator cum imperio calculum ponere : sic exeat , sic redeat , tanquam rationem redditurus . x Ioh. 5 22 , 27. y Rom. 14. 10. z Rom. 14. 12. a 2 Cor. 5. 10. b Apoc. 20. 12. c Apoc. 6. 15. d Dan. 7. 10. e Apoc. 20. 13. f Coloss. 4. 1. g Coloss. 3. 25. h Iudic●… omniū Deum . Heb. 12. 23. i Rom. 2. 11. Iob. 34. 19. k R●…lat quod ipse qui n●…nc testis est sub homine iudice , ●…abit aliquand●… indicandus sub Deo iudice , qui simul iudicis & testis 〈◊〉 officio . &c Rob. Grosthed Lincoln . Ep. in decalog . mand . 8. l Io●… . 2. 25. * Iudex quisque iudicij sui supern●… i●…dicem sustin●…bit . Chrysolog . serm . 26. m N●…m . 5. 15. n Gen●…s . 50. 15. o Gen 42. 21. p Gen. 50. 19. q Iob. 31. 21 , 22 , 23. r Iob. 31. 14. s O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad praefect . indoct . Libidine atque licen●…ia sua pro legibus vt●…ntur . Salust . ad C●…sar . t Quid enim re●…ert qua occasione viam 〈◊〉 ●…eritatis , seducantur ig●…ari , s●…quantur spontanei , attrahantur 〈◊〉 , compellantur i●…viti Bern. de bonis d●…r . u Eccles. 11. 9. x Fsai. 29. 15 , 16. y Eccles. 12. 14. z Luk. 8. 17. 1 Cor 4 5. a Non 〈◊〉 nocens , s●…d patt●…o fuit . de Claudio A sonius . Et Ausonium imitatus G. Godwin in ●…pic●…dio Iac. Mauritii , Nes faciendo nocens , 〈◊〉 patiendo fui . b Hab. 1. 13. c Psal 44. 24. & 78. 65. d 1 King. 18. 27. e Psal. 3. 7. & 7 6. & 10. 12. & 74. 22. f Psal. 35. 23. & 59. 5. Esai . 51. 9. g Psal. 28. 1. & 39. 12. & 83. 1. h 1 Pet. 1. 7. i Apoc. 14. 12. k Rom. 9. 22. l Gen. 15. 16. Math. 23. 32. 1 Thess. 2. 16. m Esai . 44. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ▪ Solon apud Stob. tom . ●… . c. 9. n Esai 3. 12. 16. o Esai 59. 14. 19. p In ●…oc scelus res devoluta ●…st , vt nō possit esse salvus qui nolit esse malus ; nec à latrocinijs tut●…s , nisi qui latronibus ipsis par fuerit . Salvian . de prouid . l. 5. q Ioh. 11. 42. r Rom. 8. 27. s 1 Ioh. 5. 14. 15. t Certi sumus quod habenius . u Orat Christianus , & exauditur ? ●…rat Christus , & non exauditur ? Aug. in Psal. x Ioh. 14. 13 , 14. y 2 Tim. 3. 15. z Qu●…dò n●…n exauditur à patre , qui exaudit cum patre ? Aug. ibid. a Psal. 27. 8. b Psal. 9. 19. c Psal. 68. 1. d Psal. 12. 5. e Psal. 102. 13. f Esai . 3. 13. g Psal. 34. 17. h Luk. 18. 4 , 5 , 7. i Ioh. 14. 6. k Lam. 3. 27 , 2●… , 29. l Psal. 39. 9. m 〈◊〉 . 7. 9. n Ps●…l . 109. 4. Luk 23. 34 ▪ Act. 7. 60. 1 Cor. 4. 12 13. o Iam. 5. 4. p Gen. 4. 10. q Habb . 2. 11. 12. r Gen. 1●… . 20. & 19. 13. s Iona. 1. 2. t Nahum . 3. 1. u Psal. 92. 15. x Qui vult esse iniustum , non vult esse Deum . Bern. de temp . 58. y Psal. 11. 7. z Psal. 45. 7. * Psal. 11. 5. a Ierem. 7. 11. 2 Chron. 36. 14. b Inter leges ipsas contra leges deli●…quitur ●… inter iura contra iura peccatur . nec innocentis illic , vbi defenditur res●…rvatur Cyprian . ad Donat. l. 2. ep . 2. Sic Act. 23. 3. c In loco iustitia sacr●… . Cartwr . in Eccles. 3. 16. d Quo quid esse 〈◊〉 , vel iniqui●… potest ? Saluian . de prouid . l. 5. Prou. 24. 24. e Genes . 18. 25. f Exod. 34. 6. g Exod. 22. 22 , 23 , 24 , 27. h Psal. 59. 5. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleon apud Thucyd . l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Agaue . Mis●…ricordibus miserendum est . Signin●… in Conc. R●…m . c. 18. At dissimiles insequi pium ●…st . Plin. panegyr . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Plut. d●… adulat . & de vtilit . ex inim . Vel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vti i●… lib. de i●…id . & odio . Vnde emēdand●… idem in Lycurg . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; dele●…a particula negativa . Neque enim sa●…is amarit bo●…s , qui malos sa●… 〈◊〉 〈◊〉 ●…rit . P●…in . panegyr . l Math. 5. 7. m ●…ac & fie●… : fa●… alteri , & ●…et tibi . Aug. de sanct . 14. n Misericordia●… qui non praestat al●… 〈◊〉 s●…bi . Chryso●… ▪ ser●… . 42. Grati●… illic spera●… , qui 〈◊〉 non prastat . ibid. 8. o Iam. 2. 13. p Pater 〈◊〉 ▪ 2 Cor. 1. 3. 〈◊〉 de suo , 〈◊〉 de nostro . Tertull. con●…r . Mar●… . q Mica . 7. 1●… . r Habb : 1. 12. s Psal. 5. 6. 〈◊〉 ●… . 16 ▪ 19. t Psal. 146. 7. u Iam. 5. 7 , 8. x Eccles. 5. 7. y Sicut . 1 P●…t . 4. 12. z Mysteriū Triad●…s Iun. ad Angelos refer●… Cart●…r . * Eccles. 3. 17. a Cartwr . in Eccles . b Iob. 34. 19. c 2 Chron. 19. 7. d Galat. 6. 7. e Psal. 9. 18 , 19. f Act. 17. 31. g Hinc , Re●…s extraordinarius . C●…lius Cicer. famil . epist. 8. lib. 8. Et , Qu●…ionē extraordinariam 〈◊〉 . Sen. epist. 97. Et , ius ex●…ra ordinē dicere . Ibid. 1●…6 . h Dan. 4. 28 , 29 , 30. & 5. 26 , 27 , 28. & 7. 25 ▪ 29. Act. 1●… . 23. I●… tanto crimi●… 〈◊〉 invenieus , quasi patientiam pretermisit , & diē extremi 〈◊〉 expectare ad vindictam ●…oluit , sed igne iudicij diem iudicij pr●…enis . Greg. m●…r . 19. 23. i Iud. 6 , 7. 2 Pet. 2. 6. * Act. 17. 31. k Rom. 2. 16. l Act. 10. 42. m Ioh. 5. 22 , 27. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de vindict . divin . Et mundus carcer est , & corpus carcer est . Aug. in Psal : 141. o Noli illum putare sine carcere esse . carcer eius , cer eius est . Aug. homil . 40. p Idoneus patienti●… sequester est Deus , quicquid apud eum deposueris : si iniuriam , v'tor est ; si damnum , restitutor est ; si dolorem , medicus est ; si mortem , resuscitator est . quātum patientia licet , vt Deum habeat debitorē ? Tertull. de bono patient . q Morae dispendiū●…neris duplo pensatur . Hieron . in Ierem. r Rom. 2. 2 , 6 , 11. Ierem. 17. 9 , 10. Quotidiè ille scit , quis hîc sibi quaerat malum : Qui hîc litem adipisci postulant periu●…io ; Mali res falsas qui impetrant apud iudicem : Iterum ille eam rem iudica●…ā iudicat ; Matore multa multat , quā litē auferunt . Plaut rudent . prolog . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vise Plut. de sera numinis vindicta . t Non ille omisit proridentiam , aut amisit potentiam , sed patientiam exercet suam , dum panitentiam expectat tuam . Aug. de verb. Ap. 35. u Currat paenitentia , ne praecurrat sententia . Chrysolog . serm . 167. 2 Pet. 3. 9 , 10. x Morae tarditatē paenae grauitate cōpensat . Qui quo tardius venit , seuerius percutit . Greg. mor. lib. 25. cap. 6 Tanto enim sequit●… dictrictior sententi●… , quant●… 〈◊〉 peccanti 〈◊〉 est patientia . dum diuina se●…eritas e●… iniq●… acri●… punit , quo di●…tius per●…ulit . Grog ibidem c. 2. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E●…ripid . apud Plut. de vindict . diuin . Rarò 〈◊〉 sc●…lestum Deser●…it pede pana 〈◊〉 . 〈◊〉 . car●… . l. 2. 3. ▪ Etsi quis primò periuria celat , Sera tame●… tacitis p●…na venit pedibus . Tibu●… . l. 1. eleg . 10. Et quod ille Odiss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z 1 King. 21. 9 , 23. 2 King. 9. 36 , 37. 1 Psal : 76. 9. a Vers. 5. b Esai : 3. 13. c Ierem : 5. 28 , 29. d Mica ▪ 3. 9 , 10 , 11 , 12. e 1 Cor : 11. 31. * Amos : 5. 15. f Ierem. 22. 1. 6. g Iurat vobis , per quem iuratis . Cassiod . variar . l. 8. ep . 3. b O beates nos quorum causa Deus iurat ! ô miserrimos si nec suranti credimus ! Tertull. de paenitent . i Prou : 25. 5. & 29. 14. k Prou : 29. 4. Ius & aequitas vnicul●… ciuitatum . Cic. parad . Et Cartwr . in Prou. ex Psal. 75. 3. Pietas & iustitia du●… fulcra reipub ▪ columnae regni . l ▪ Vbi non est pudor , nec curaiuris , sanctitas , pietas , fides , Instabile regnum est . ▪ Sen. Thyest 2. 1. I●…iqua nunquam regna perpetuò manent . Sen. Med●… . m Vulgus cuiusque motus novi cupidū . Tacit hist. l. 1. Seditiosum , atque discordiosum , cupidū novarum verum . Salust . Iugurth . n Leuit. 18. 27 , 21. o Genes . 19. 24 , 25. Iud. 7. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Malum iudicium causa est c●…iusvis mali . Iamblychus apud Sto●… ▪ tom . 2. ●… . 44. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . oper . r Ierem. 21. 12. s Mica . 3. 12. t Psal. 28. 9. u Psal. 2. 8. x Psal. 74. 2. y Psal. 74. 9. z Psal. 74 , 21 , 22. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prou. 22. 2. b Iob. 31. 15. c Iob. 14. 15. d Iob. 34. 19. e Galat. 3. 26 , 27 , 28. f 1 Cor. 1. 25 , 26. g Iam. 2. 5. h Iob. 12. 9 , 10. i Act. 17. 28. k Act. 17. 26. l Act. 17. 25. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristip. apud Laert. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Is●…hns . ode 5. o Psal. 65. 9. & 68. 10. p Psal. 18. 50. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . apud Stob. to●… . 2. cap. 93. Pauperes 〈◊〉 . Psal. 74. 19. r Psal. 10. 14. s Psal. 9 9. t Psal 68. 5. u Vers. 3. 4. x Exod. 22. 22. Z ch . 7. 10. * Malac. 3. 5. y Psal. 10. 14. z Exod. 22. 22 , 23. a Luk. 12. 32. Iam. 2. 5. b Luk. 6. 20. c Math. 5. 3. d Quidat regnū , non ●…abit ●…iaticū . Aug. de verb. Dom. e Apoc. 1. 6. & 3. 21. 1 Cor 6. 2 , 3. f Quam De●… manibus suis ad imaginem sui struxit , quam de suo afflatu ad viv●…citatis suae similitudinem animauit , quam incolatui , fructui , dominatui totius suae operationis praepesuit , quam sacramentis suis discipl●…nisque vestivit , cuius munditias amat , castigationes probat , passiones sibi adpreciat ; haeccine non resurget , toti●…ns Dei ? Absit vt Deus manuum suarum operam , ingenij sui curā , adflatus sui vaginā , moli●…ionis suae reginā , liberalitatis suae haeredem , religionis suae sacerdotē , testimonij sui militem , Christi sui sororē in ater●… destituat interitū . Tertul. deresurr . carn . g Rom. 8. 17. Apoc. 21. 7. h Iob. 31. 13. i Iob. 31. 15. k 〈◊〉 〈◊〉 , quē serrum tuū vocas , ●…x 〈◊〉 or●…um 〈◊〉 , e●…dē 〈◊〉 cae●…o , aequè spir●…re , aequè vivere , aequè mori . Sen. ep . 47. l Prou. 14. 31. m Prou. 17. 5. n Prou 23. 10 , 11. o Prou. 2●… . 22 , 33. p Psal. 76. 9. q Math. 18. 6. 
A13569	----	The ballance of the sanctuarie shewing hovv vve must behaue our selues when wee see and behold the people of God in miserie and oppression vnder the tyranny of their enemies. Written by William Teelinck, minister of the Word of God at Midlebrough in Zealand. Teellinck, Willem, 1579-1629. 1621 Approx. 167 KB of XML-encoded text transcribed from 64 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A13569 STC 23860 ESTC S118307 99853514 99853514 18898 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13569) Transcribed from: (Early English Books Online ; image set 18898) Images scanned from microfilm: (Early English books, 1475-1640 ; 1157:21) The ballance of the sanctuarie shewing hovv vve must behaue our selues when wee see and behold the people of God in miserie and oppression vnder the tyranny of their enemies. Written by William Teelinck, minister of the Word of God at Midlebrough in Zealand. Teellinck, Willem, 1579-1629. Gataker, Thomas, 1574-1654. Harmar, Christopher, attributed name. [8], 99, [1] p. Printed by I[ohn] D[awson] for William Sheffard, and are to be sold [in the shops of Nathaniel Newbery] at the signe of the Starre vnder St Peters. Church in Corne-hill, and in Popes-head Alley, London : 1621. Editor's preface signed: Tho: Gataker. Dutch original not traced. Possibly translated by Christopher Harmar. Printer's and bookseller's names from STC and addendum. Running title reads: The ballance of the sanctuary. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Lacks O2. Pages 80-99 from the Folger Shakespeare Library copy filmed at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Providence and government of God -- Early works to 1800. 2005-10 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-08 Ali Jakobson Sampled and proofread 2006-08 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE BALLANCE OF THE SANCTVARIE , SHEWING HOVV VVE MVST BEHAVE OVR SELVES When wee see and behold the people of God in miserie and oppression vnder the tyranny of their ENEMIES . WRITTEN By WILLIAM TEELINCK , Minister of the Word of GOD at MIDLEBROVGH in ZEALAND . IEREMY 9. 12. Who is the wise man that may vnderstand this , and who is he to whom the mouth of the Lord hath spoken , that hee may declare for what the Land perisheth , and is brent vp like a Wildernesse , that no man passeth through . LONDON Printed by I. D. for WILLIAM SHEFFARD , and are to be sold at the signe of the Starre vnder S t Peters ▪ Church in Corne-hill , and in Popes-head Alley . 1621. ❧ To the Christian Reader . GOod Reader , as well the worth of this Worke , as the respect that I deseruedly beare to the Author thereof , both for his singular pietie , and other good parts , hath encouraged mee to commend it to thy careful view , as that whereby thou maist reape no small spirituall profit , if the fault be not thine owne . The Doctrine contained in it is both sound and seasonable , being ( as any judicious eye will easily discerne ) exceedingly wel fitted to the present times . And a a word , saith Salomon , spoken in due time , is as apples of gold , with pictures of siluer ; both precious and pleasant ▪ True it is , that some truth indeede is neuer out of season ; though more seasonable at some times then at other . But yet as true it is , that b some truth also is at some times altogither unseasonable ▪ To propound Gods mercy to an obstinate sinner , or to aggravate his wrath to a poore dejected penitent , were with those false Prophets , ( who deliuered yet nothing , it may be , but truth mis-applied and mis-placed ) c to make sad the heart of the humbled , whom God would haue cheared , and to strengthen the hand of the wicked , who ought rather to haue beene humbled ; to slay the soules of such as should not die , and to giue life to such as should not liue . d Matter of mirth and delight , though e good and honest otherwise , yet is as fish or flesh out of season , neither wholesome nor wel-relished , when God calleth for mourning by judgements either incumbent or imminent . As also on the other side , f mourning is no lesse unsauoury , because unseasonable , when it pleaseth God to giue just occasion of mirth . g The Children of the bride-chamber , saith our Sauiour , ca●●●t fast so long as the bride-groome is with them : But the time shall come when the bride-groome shall be taken away from them , and then in those dayes shall they fast . h Each thing therefore is mostpoo pleasant and most profitable , when it commeth in his due season and good things doe then most good , when they are seasonably administred Now if wee shall but slightly cast our eyes on the ruefull and lamentable face of Gods Church in most parts at this present , wee may soone see how seasonably this Discourse commeth abroad . Wherein the Author thereof very learnedly and religiously enstructeth us , how to judge aright of Gods Iudgements either on our selues or others , how to be affected with them , and what use to make of them ▪ ministring comfort unto , and confirming the hearts of the afflicted and distressed ; urging to compassion with them , and commiseration of them , those that be yet free ; and endeuouring by a due consideration of i Gods handy-Worke in all those events that befall both , eyther for good or euil , to bring benefit unto both , as k being prouoked to a greater measure of sincere thankfulnesse by the one , and pressed to a more serious renewing of their repentance , and reformation of life and courses by the other . But I feare to doe thee wrong , by detaining thee too long , from that which thou shalt here finde far more fully and ●ffectually discussed and discoursed o● , then I can easily relate unto thee . Much race , onely I doubt , the Treatise may haue lost by change of its owne natiue weede . Few translations haue the happinesse to match their Originals . And each Language hath its peculiar formes and phrases , which in other Tongues can hardly be so fitly or so pregnantly expressed . But what may this way be wanting , the matter ( as I hope it is ) faithfully expressed may sufficiently countervaile . Which respecting , I shall entreate thee to pardon and passe by the defects that may be in the Translation ( wherein what Work-mans hand was used I know not ) and so to reade this religious Worke intended for thy good , that thou maist not misse of the benefit by the Author therein intended . Which the Lord grant both to thee and to all others that shall meete with it for his mercies sake , Amen . Thine in Christ Iesus , THO : GATAKER . The Contents of the seuerall Chapters handled in this Treatise . Chapter 1. AN Introduction to the Discourse of the ` Doctrine handled in the Treatise . Page 1. Chapter 2. That the outward and externall events of this life happen and fall out almost , and in a manner alike both vnto the godly and vngodly . Page 4. Chapter 3. That Gods proceedings with and towards the Children of men , cannot by man be comprehended . Page 6. Chapter 4. Why God so ordereth his workes , as we thinke , here in this world , that in a manner they follow of necessitie , and ruleth in such sort , that it is commonly & ordinarily found , that man by his owne wisdome or power , can neither adde thereunto , nor diminish any thing from them . Page 11. Chapter 5. That notwithstanding , that Gods workes done and wrought among the Children of men are so wonderfull , and vncomprehensible , yet we may learne and finde out many speciall things , and reape much benefit , by his said workes so wrought and done among them . Page 15. Chapter 6. Shewing diuers seuerall things , which the Lord hath opened vnto vs in his word , touching his good pleasure and dealings with the Children of men here on earth , necessary to put out of our mindes all doubts concerning the workes of God , and to strengthen them in the contrary effects . Page 19. Chapter 7. That there is no cause at all , why men should make any doubt or question , when they see many vngodly men here prosper in the world , and diuers godly men liue in pouertie and aduersitie . Page 23. Chapter 8. That there is no cause why men should be so much abashed , when they shall consider how the enemies of Gods people , when they incounter in battaile with the people of God , and haue the vpper hand , and ouerthrow them . Page 27. Chapter 9. Further iustification of the aforesaid Doctrine , which the Lord sheweth vs out of his word , touching his proceedings with the Children of men , against the people of God in our Age. Page 36. Chapter 10. That without contradiction it appeareth by the aforesayd order of the workes of God , done among the Children of men , that there shall be an after-reckoning made , with all the Children of men in the world to come . Page 43. Chapter 11. That not all outward prosperitie is asigne , that the Lord loueth that man to whom he sendeth the same . Page 47. Chapter 12. That all worldly crosses and tribulations are not a shew or signe that God will refuse that man to whom hee sendeth them . Page 50. Chapter 13. That we cannot measure the state of men , in regard of God , by wealth or pouertie , by prosperitie or aduersitie , that befalleth them in this world . Page 54. Chapter 14. That by all that hath beene said and shewed before , wee must learne to liue in the true feare of God , and sincere holinesse , and more and more practise the same . Page 65. Chapter 15. How we may profit by all the workes of God which he doth vnto vs , and other men in this world . Page 69. Chapter 16. Of the distinct knowledge of these things which God in his word ( touching the gouernment of this world ) hath manifested vnto vs , being very fit and necessary for the drawing of spirituall profit from the workes of God wrought here among men . Page 72. Chapter 17. Of the diligent obseruation of all Gods workes , among the Children of men , needfull for the drawing of spirituall profit out of Gods workes among vs. Page 76. Chapter 18. How we must compare that which God doth in this world , with that which he hath set downe in his Word , that we may draw some good fruit from the workes of God for our comfort . Page 79. Chapter 19. Of the seuer all fruites that spring from the searching into and finding out of Gods truth , and certaintie declared vnto vs , in his word , and in his workes . Page 83. Chapter 20. The conclusion of all , wherein is shewed , that wee must onely refer our selues vnto God , and not forsake a good cause , because it seemeth not to goe forward as wee wish it should . Page 92. THE BALLANCE OF THE SANCTVARY , SHEWING HOW WEE MVST BEHAVE OVR SELVES When we see and behold the people of GOD in miserie and oppression vnder the tyranny of their ENEMIES . CHAP. 1. An Introduction to the Discourse of the Doctrine handled in the Treatise . MAny men beholding the prosperity of the vngodly , and the enemies of the Gospell , and perceiuing with what violence and crueltie , they oppresse those that fight for and striue to defend the truth , are thereby more hardned , and become crueller , euen in the highest degree . And some of them thereupon take occasion , with the foole , to say in their hearts , There is no God , Psal . 14. 1. Making account that those who most trust and relie vpon God , are least regarded of God : others take occasion to murmur against God , because he ruleth not , neither directeth things here on earth , according to their wills and desires , and with the Israelites , say in their hearts ; The way of the Lord is not equall , Ezech. 18. 25. And others there are who begin thereupon to suspect and call in question , the truth of Gods word , yea , to forsake it , to reiect it , and to cleaue vnto lies ; saying with Gedeon , though in another sence , If the Lord be with vs , why then is all this befallen vs , Iudg. 6. 13. Therein doing , and yet they will be esteemed Christians , like certaine blind Indians whereof we read , who when at any time they are ouerthrowne and destroyed by their enemies , are wont to pray vnto and call vpon the Sunne for pardon and forgiuenesse , and to acknowledge the cause of their proceedings to be vniust . And all this hapneth vnto these blind men by the iust iudgement of God , because they refuse to take paynes , and to spend some time to read and looke into Gods booke , which he himselfe hath made , touching the proceedings and course that he hath determined to vse & hold with the Children of men here on earth . For if they had done so , they should soone see and know , That there is not any thing done here in the world , nor that happneth vnto the people of God , which God himselfe hath not foreshewed should come to passe , and which with his owne hand long before he set downe in the seuerall Register of those things that are to fall out in the world , that when they come to passe , wee might know and vnderstand that he had foretold it vnto vs , Deut. 31. 19. Iere. 16. 4. Therefore in all such accidents and occasions we must with the Psalmist goe into the Sanctuary of God , Psal . 73. 17. that in the true Ballance of the Sanctuary , which is Gods word , diligently pondering and examining all the tribulations , troubles , and miseries that happen to Gods people , wee may truely iudge and aright conceiue therof , and so we may continue sincere and without offence till the day of Christ , Phillip . 1. 10. For it is written , Great peace haue they which loue thy Law , and nothing shall offend them , Psal . 119. 165. And this in the Treatise following , wee will endeuour so to declare , that whosoeuer he bee that readeth and marketh the same with a true and vpright heart , he may surely & effectually find that to be true which the Prophet witnesseth , where he sayth , that the wayes of the Lord are right , and the iust shall walke in them , but the transgressors shall fall therein , Hos . 14. 9. CHAP. II. That the outward and externall euents of this life happen and fall out almost , and in a manner alike both vnto the godly and vngodly . SALOMON sayth , all things come alike to all , there is one euent to the righteous and to the wicked , to the good and to the cleane , and to the vncleane , to him that sacrificeth , and to him that sacrificeth not , as is the good so is the sinner , and he that sweareth , as he that feareth an oath , Eccl. 9. 2. And to the same end where the Scripture in one place sayth , many sorrowes shall be to the wicked , Psal . 32. 10. in another place it sayth , many are the afflictions of the righteous , Psal . 34. 19. This Iob alledged to his friends , who therewith concluded vpon and by the miseries and troubles that had hapned vnto him , that he was hated of God ; Arguing that wee cannot truely iudge of the good will and fauour of God towards men here on earth , nor yet of their state in regard of God , by that which hapneth vnto them in this transitorie world , because that the Lord as Elihu acknowledgeth , giueth no account of any of his matters , Iob 33. 13. and dealeth most wonderfully with the children of men , sometime in one manner , sometime in another , obseruing no certaine methode : and yet doth all thinges righteously ; yet as it is testified vnto vs that it fareth with the righteous euen as with the wicked , and with the sinner as the godly man : so it is not to bee vnderstood , as if euery godly , and euery vngodly man should haue alwaies one and the same portion and state of weale and woe heere in this world ; for that many godly men heere on earth are subiect to great afflictions , and many godlesse men liue in abundance of pleasures ; and so on the contrarie : But the meaning thereof is this , that weale and woe shall not onely bee incident to the wicked crew , or vnto the little number of the godly , but that prosperitie and aduersitie , may both of them be fonnd to happen , and to be giuen , both vnto the vngodly wheresoeuer they bee , and the like againe to the righteous , wheresoeuer they remaine : which both the word of God , and experience teacheth vs to bee true : for in the word of God , doe wee not finde a righteous Abraham , and an vngodly Nabal , and both of them were rich ; A righteous Lazarus , and an vngodly sort of men , Iob 30. 1. 2. 3. 4. that were poore , yea beggars . Againe , are wee not taught this by experience ? goe into the tents of Sem , looke into the houses of the righteous ; there you shall finde some in prosperitie , and some in aduersitie : one house rich , another miserable . Goe into the tents of Kedar , looke into the houses of the vngodly , and you shall finde them in the like manner . All these things the Lord doth according to his free will and mightie power , and dealeth with the children of men , according to the absolute , vnlimitted , and soueraigne pleasure of his will. CHAP. III. That Gods proceedings with and towards the children of men , cannot by man be comprehended . THus then it appeareth , that the wayes of God are vnsearchable . For who can iudge of and imagine the reason , or cause why God sendeth trouble , aduersitie , pouertie , and miserie vnto one righteous man , that feareth God , shunneth euill , and liueth as vprightly as any other of his estate and degree can or may doe ; and on the contrary exalteth and raiseth another righteous man to great wealth that is not altogether such a one in all degrees as the former ? On the other side , who can enter into Gods counsell , to know why God sendeth great trouble and misery to one vngodly man that is not wickeder then his neighbour : and on the contrary , giueth another vngodly person , that in no sort is any thing better then the other ; great wealth , happy state on earth , and all prosperitie ? Nor are we to wonder , when we shall behold that which oftentimes wee see to happen here vpon earth : That on the one side , a righteous man that is zealous of Gods honour , fighteth for the defence of Gods cause , and seeketh to aduance and further the same , is many times so much crost and ouerth warted in his proceedings , that it seemeth that both heauen and earth are bent against him , and is in such perplexitie , that he knowes not which way to winde or turne himselfe , as Dauid was when the towne of Ziglag was spoyled , and his owne people conspired against him , 1. Sam. 30. 6. On the other side , that an vngodly man , that indureth no manner of aduersitie , is an vtter enemy vnto God , and seeketh by all the meanes that the can , vtterly to extirpate and roote out the memorie of his most holy name out of the earth , and yet is oftentimes so much holpen and seconded in his wickednes , that heauen and earth and all things therein seeme to hold with him , and hee bringeth his affaires vnto so happie and prosperous an end , that he is a terrour and feare to the miserable and small troopes of the righteous . Who can tell or finde out the true ground of these wayes of God ? See we not that God many times calleth a righteous man out of this world in the flower of his youth , concerning whom in all mens iudgements it had better , and it might haue beene wished , that hee might still haue continued , and liued longer here on earth , being one that did so much good in his owne house , in the place wherein he dwelt , and in his calling wherein hee liued : and on the contrary , suffereth an vngodly man to liue long and many yeares here in the world , being an vnprofitable member , that fareth like a roaring Lion and a rauening Beare among his housh●●d , spending and consuming all that hee hath or can come by , wronging his wife and children , defiling the place where hee liueth with scandalous and wicked actions , and which is more , leading many others with him into destruction , and by his long life withholding and keeping others out of some necessarie places of seruice , who , were they imployed in the same would doe much good : Who can declare or truly imagine the ground of this proceeding ? Doth it not oftentimes fall out , that an vngodly man is stricken with an apoplexie while hee is busie about his wicked actions in some one kind or other ? and also that a righteous person is stricken by the hand of God , while hee laboureth about the furtherance and aduancement of Gods glory and is onely carefull thereof ? That the Lord striketh an vngodly Arrius , causing his bowels to burst , and his guts to fall out of his belly , as hee sitteth vpon the stoole to ease himselfe , and so dieth ; and that the same God bringeth a righteous man his aduersary to the like death : who would not be abasht thereat , to consider of such incomprehensible wayes and workes of God ? And when men shall obserue and weigh with themselues , in what manner of opposite condition , they see and behold both the godly and vngodly , they must needes , and cannot chuse , but acknowledge and confesse that the Lord worketh most wonderfully and vnsearchably therein . There are two godly men of one state and qualitie , that both liue in great prosperitie and wealth , and two other godly men , that both liue in great trouble , penurie , and miserie : also there are two vngodly men of one calling and condition , that both liue in great wealth and worldly happinesse ; and two other vnrighteous men , that are vnhappy and indure great misery . And there are two godly men of one calling , whereof the one prospereth in all his affayres , the other is crost and troubled . There are two vngodly men of one condition , whereof the one is crost in his affayres , the other prospereth . There is a godly and an vngodly man , who although they be both of one calling in worldly affayres ; but yet differ much in their liues and conuersations touching Gods seruice , that both liue in great prosperitie : And there is a godly and an vngodly man , of one condition for worldly matters , that both are crost and indure much trouble and aduersitie . There is a godly & an vngodly man , of one state and condition , whereof the godly man hath prosperitie , and the vngodly man aduersitie : And againe , there is an other godly man and an vngodly man of one calling in the world , whereof the godly man hath much aduersitie and many crosses , and the vngodly man great prosperitie . What profoundnesse of Gods workes are these ? what wonderfull wayes of God are these ? Many men passe these things sleightly ouer ; but those that haue vnderstanding , and know the word of God , marking and beholding these things daily to come to passe in the world , thereby note how wonderfully the Lord worketh in things that happen vnto the children of men . Who can enter into the depth of these waies of the Lord ? who can tell the reason thereof ? In all respects then , the workes of God are wonderfull to the children of men , and wholly vnsearchable . He hath his wayes in the Seas , Psalm . 77. 19. And his footsteps are not knowne , and his waies past finding out : There is no wisedome nor vnderstanding , nor counsell against the Lord , Prou. 21. 30. Our goodnesse extendeth not to him , Psalm . 16. 2. Neither can our wickednesse hurt him , Iob. 35. 6. 7. 8. Therefore it fareth so with the workes of God , that whatsoeuer God doth , it shall bee for euer , nothing can be put to it , nor any thing taken from it , Eccles . 3. 14 ; in such manner as experience teacheth , that although those that are most diligent and carefull in their affayres , goe forward therewith , yet many times , euen the most diligent and carefull men faile and are crost in their proceedings : so that we may well say with Salomon ; I returned and saw vnder the Sunne , that the race is not to the swift , nor the battaile to the strong , neither yet bread to the wise , nor yet riches to men of vnderstanding , nor yet fauour to men of skill ; but time and chance happeneth to them all , Eccles . 9. 11. And therefore consider wee the time and the chance , which God the Lord hath onely reserued to himselfe , Acts 1. 7. so that it dependeth wholly on him . ⸪ CHAP. IIII. Why God so ordereth his workes , as wee thinke , here in this world that in a manner they follow of necessitie , and ruleth in such sort , that it is commonly and ordinarily found , that man by his owne wisedome or power , can deither adde thereunto , nor diminish any thing from them . SALOMON expresly setteth downe vnto vs , that God so ordereth his workes and heauenly prouidence , to the end that men should feare him . Whatsoeuer God doth , it shall be for euer , nothing can be put to it , nor any thing taken from it , and God doth it that men should feare him , Eccles . 3. 14. That is , that men should not forsake him nor dispise his workes , neither yet cleaue vnto , nor depend vpon any man , but onely vpon God ; That the wise man may not glory in his wisedome , nor the mightie man in his strength , nor the rich man in his riches ; but that hee that glorieth , glorie in this , that hee vnderstandeth and knoweth that God is the Lord , which exerciseth louing kindnesse , iudgement , and righteousnesse on earth , Ieremie 9. 23. 24. By that which before hath been said , touching the admirable and strange workes of GOD , wrought and brought to passe among the children of men : We are taught , first , not to trust vpon ▪ or vnto our owne wisedome , diligence , beautie , strength , friends ; riches , nor any other terrestriall thing whatsoeuer it may bee , which yet are many times esteemed to bee fit and necessarie for the bringing of worldly matters to passe , and to further our proiects : but onely to feare the Lord our God , and to remember that hee holdeth a greater hand ouer vs , then all those things doe , Eccles . 5. 8. Secondly , before and aboue all things to attend to his good will and pleasure , touching the euent thereof , as much as in vs lieth , and as much as possibly we may , in all the meanes and wayes which God setteth before vs , and which he will haue the children of men to vse , and whereby also he commonly vseth to prosper their actions , and to blesse them . And herein wee must the rather be specially carefull , for that the peruerse children of men , who by nature are wickedly bent , vse to draw another conclusion from this point of doctrine , that all things do in such manner depend on God , for they conclude not from therice , that therefore aboue all things they must onely depend vpon the Lord their God ; but on the contrary , that they need not therefore refraine from euill doing , but that they may still follow after their owne lusts , and take their pleasures as long as they can : They take likewise further occasion thereby , to walke most carelesly and dissolutely here on earth , with more greedinesse to commit sinne and wickednesse , and desperately to enter into all kind of mischiefe ; reasoning thus with themselues , and saying , How can I helpe it , seeing all dependeth vpon God ? my resolution is therefore to lay hold on the time , and to take my pleasure while I may . Whereas on the contrary , they ought rather to learne much more to feare the Lord , and call to mind and say , that , seeing all dependeth on God , hew much ought I to feare that God who onely can do good or euill vnto me . Yea , so would they both thinke and doe , if they beleeued , that this wonderfull God , is also a good God. But doing other-wayes they shew thereby , that they sollow the nature and steps of the Deuill that expecteth no good from the hands of God. This conceite of the vngodly must bee cleane banished from vs ; and we must remember that all things depend vpon God , and therefore so vse the meanes , that before & aboue all things wee seeke and labor to haue God on our side in euery thing that we doe . We must also feare him in such manner , that we must hold and esteeme all that God doth to be good , right , and well done , although we cannot see nor perceiue the cause or the reason of his actions . A Childe seeth his Father doe many things in the house whereof hee cannot conceiue the reason , and yet neuerthelesse he reapeth benefit , and fareth the better thereby ; So must we also 〈◊〉 and often times thinke with our selues , tha● Gods thoughts are not our thoughts , nor our wayes hi● w●●es ; for as the heauens are higher then the earth ▪ so his wayes are higher then ours , and his thoughts then our thoughts , Esa . 55. 8. 9. And consequently , that although Gods wayes vnto fleshly men seeme not to be right ; yet we must not with the Israelites say , the way of the Lord is not equall , Ezech. 18. 25. Nay , although God suffer the vngodly to liue in great wealth , prosperitie , and pleasure , here in this world , and on the contrary maketh the godly to turne his backe vpon the enemie , letting them that hate them spoyle them , giuing them like sheepe appoynted for meate , and scattereth them among the Heathen , selleth them for nothing , and doth not increase his wealth by their price , maketh them a reproch to their neighbours , a scorne & a derision to them that are about them , maketh them a by-word among the Heathen , a shaking of the head among the people , so that their confusion is continually before them , and the shame of their faces doth couer them , for the voices of those that reproch and blaspheme them , by reason of the enemie and reuenger , Psal . 44. 10. &c. Yet we must thinke well of the wayes of God , & must not murmur against him , nor say , that hee hath wrought iniquitie , Iob 36. 23. Neither must we by any meanes thinke or conceiue , That God should doe wickednesse , or that he should commit iniquitie , Iob 34. 10. or that the Iudge of all the earth should not iudge right , Gen. 18. 25. or that the wise God that giueth the labourer wisedome to plow his Land , thereby to reape a good haruest thereof , should himselfe vse no wisedome in the framing of his Children , to make them fruitfull , Esa . 28. 23. 24. But on the contrary , although wee cannot conceiue the depth of the wonderfull wayes of God towards the sonnes of men , yet we must hold this for a generall rule , that all the workes of God are done in truth and righteousnesse , Psal . 1●1 . 8. and that our God is the rocke , his worke is perfect ; that all his wayes are Iudgement ; a God of truth , and without iniquitie , iust and right he is ; and that they haue corrupted themselues , and it is a blot to them that they are not his Children , but are a peruerse and crooked generation , that turne away from him for any cause whatsoeuer , a foolish and vnwise , Deut. 32. 4. 5. and therefore when any such difficulties enter into our mindes , if we will conceiue aright thereof , we must not forget the Lord , nor deale falsely in his couenant , we must not turne our harts from him , nor our stepps from his wayes , Psal . 44. 17. 18. And in all these actions and proceedings how strange and wonderfull soeuer they seeme vnto vs , we must be dumb and not open our mouth , because it is God that doth it , Psal . 39. 10. CHAP. V. That notwithstanding , that Gods workes done and wrought among the Children of men are so wonderfull , and vncomprehensible , yet we may learne and find out many speciall things , & reape much benefit , by his said works so wrought and done among them . AS it is a most godly and holy thing , and very commendable , for men in all accidents that happen here on earth among the Children of men , to note the finger of God to bee therein , and to ascribe the same to Gods powerfull prouidence ; so we must not slightly refuse or neglect , to consider what God the Lord in his wonderfull wisedome hath secretly purposed and intended by this or that course , crosse , or calamitie , that hee bringeth in sundrie wise vpon his chosen people , seeing experience teacheth vs , that the seuerall things that happen vnto vs during our liues many times produce strange , and far other effects , then men expect from them . It seemed that our case once would haue gone but hardly , and would haue beene but sorily supported or countenanced , when as long since , hee on whom wee then much relied , and vnder whose protection wee hoped to rest quietly , by a wicked blow was taken from vs ; And yet neuerthelesse , since that time it hath gone with vs better and better . We were likewise once perswaded , that when such or such of our friends should grow stronger , that our affaires would then haue better successe , and goe more prosperously forward , and yet secretly it fell out otherwise . This might moue some men to conceiue and say , that seeing it is so with the workes of God that are wrought among the Children of men , that his wayes and his proceedings are so strange and vnsearchable , how can we then out of Gods workes learne any certaine or speciall thing , touching and concerning our owne states , and our duties towardes God in his workes , whereunto notwithstanding , we are so earnestly , and oftentimes exhorted , and incited in the holy Scriptures , Psal . 92. 6. 7. Esa . 28. 23. 24. Hos . 14. Psal . 107. Especially , seeing it falleth alike with the godly and vngodly man , in all their worldly proceedings , wherein oftentimes so vnexpected things happen and fall out , how can we take occasion thereby to prayse and glorifie the Lord , or to humble our selues before him , in regard of his extraordinary works , as if he had done some speciall thing for vs , when as we fare no better then other men commonly do , and it is yet vncertaine what will further proceed thereof ? I answere , although instantly by Gods ordinary or extraordinary workes wee cannot conceiue Gods fauour and affection towardes men , nor mans state in regard of God , thereby to take occasion , specially , for the same to prayse the Lord our God , and to seeke after him ; notwithstanding when we once well know & perceiue mans state in regard of God , and our owne or any other mens speciall state in that kind , wee may by the ordinary workes of God here done amongst men , learne and conceiue many good things ; as for example , when we know a man to be one that truely feareth God , and yet see that notwithstanding many crosses and troubles befall him , and happen to him in this life , we may thereby learne , That God the righteous Iudge of all the world , findeth cause & matter enough , when it pleaseth him , To try the best men that liue here on earth , by laying great tribulations vpon them , and by many miseries to proue their patience , Iob 4 Whereby also we are further admonished , That although we are commanded to liue holily , and as much as in vs lyeth to seeke to doe the same , yet that we must not perswade our selues , that all things therefore here on earth shall fall out well & prosperously with vs according to our desires ; but rather must make our account that neuerthelesse many tribulations and crosses may fall vpon vs here in this world , and thereupon prepare and arme our selues patiently to endure them . But that we may the better perceiue and vnderstand how to reape much profit by Gods workes done among the Children of men , we must know that although they are things that are vnsearchable by men , to conceiue why God dealeth so diuersly with one vngodly man , in respect of another vngodly man , that is like vnto him , that the one fareth cleane contrary to the other , as for example , giuing the one vngodly man much wealth and prosperitie , and laying much aduersitie , and many plagues vpon the other , as also why God imposeth as much , and the very same on a righteous man , that he doth on an vngodly man , and maketh no difference in outward shew betweene them therein , giuing both the one and the other , eyther wealth or pouertie at his good will and pleasure , yet we may by the word of God find out and know , why God doth so vnto them , or to any other man that is godly or vngodly ; For the Lord our God , that is a wise God , hath opened many things vnto vs in his Word , concerning his will & dealings with the Children of men , which if we marke and well consider the same , wee shall learne many things touching the ordinary workings of God among men ; whereof in the next Chapter I will make a further declaration out of the same Word . CHAP. VI. Shewing diuers seuerall things , which the Lord hath opened vnto vs in his Word , touching his good pleasure and dealings with the Children of men here on earth , necessary to put out of our mindes all doubts concerning the workes of God , and to strengthen them in the contrary effects . FIrst , and before all other things , God in his word openeth vnto vs , That he loueth men freely as they are men , Titus 3. 4. Which he witnesseth , that he doth by being the Sauiour of all men , 1 Tym. 4. 10. Therefore also the Psalmist witnesseth , that God preserueth both man and beast , Psal . 36. 6. And Iesus Christ himselfe sayth , that God maketh his Sunne to rise on the euill , and on the good , and sendeth rayne on the iust and on the vniust , Math. 5. 45. When wee see therefore that the wrath of God is reuealed from heauen , against all vngodlinesse and vnrighteousnesse of men , Rom. 1. 18. we may thereupon certainely conclude , That there is something wanting in men , and that for many causes man deserueth punishment for sin , which God disliketh , Rom. 3. 23. and thereby we may further learne , that sinne is the mother of all miseries , and that there is nothing in the world which we should with more care & caution , hate , shun , and abhor , then sinne , as the onely thing that moueth our Creator to dislike of vs , and maketh all vs that are his creatures abhominable in his sight . Secondly , God in his word sheweth vs , that he hath a care of those that feare him , and of such as are godly ; and seeketh to do them good , but how any of vs are made godly and righteous , all of vs by nature being wicked and lost sheepe , Rom. 4. 3. Ephes . 2. 5. Is not at this time to be spoken of ; and on the contrarie , that he hateth the vngodly , and powreth out his wrath and indignation vpon them . The eyes of the Lord are vpon the righteous , and his eares are open to their cry ; The face of the Lord is against them that doe euill , to cut off the remembrance of them from the earth , Psal . 34. 15. 16. which he sayth he will do when he thinketh good , when the dayes of visitation , and of recompence are come , Hos . 9. 7. Exod. 32. 34. Then he will wretchedly destroy those wicked men , Mat. 21. 41. And on the contrary , when the righteous call , the Lord heareth and deliuereth them out of all their trouble , Psal . 18. 27. Thereby vnderstanding , that hee deliuereth them , by taking them like a wise workeman , out of the furnace of aduersitie , when they are sufficiently purified and clensed ; That is , in the time of need , Heb. 4. 16. From whence it followeth without contradiction , in regard that God is so diuersely affected towards the godly and vngodly man , that in that respect , when he sendeth one and the like prosperitie and aduersitie , both on the godly and vngodly , hee doth it not for one selfe same intent , nor to one end . That which God himselfe witnesseth vnto vs , on the one side , that whatsoeuer tribulation or misery hee sendeth to the godly man , it is for his good and great benefit , yea euen the crosses themselues are so ; for God inlighteneth their darkenesse , Psalm . 18. 28 ▪ and so it falleth out , That all things worke for the best to them that loue God , Rom. 8. 28. So that the troubles of the godly , are vnto them as an entrie into life euerlasting , an earnest penny , and as it were the first fruites of heauenly ioyes , Psal . 23. 6. As also the crosses of the godly , are vnto them as a precious medicine to heale their soules , and a true meanes to prepare the way for them to enter into the kingdome of heauen , Acts 14. 22. And in this manner all things are a blessing to the godly ; For godlinesse is profitable vnto all things , hauing the promises of this life that now is , and of that which is to come , 1. Tim. 4. 8. On the other side , whatsoeuer the vngodly indure , it is altogether a curse vnto them , for God carseth their blessings , Matt. 2. 2. So that whether it bee prosperitie or aduersitie , it happeneth vnto them , it falleth out amisse with them : for all things are vncleane vnto them ; because their mindes and consciences are vncleane , Tit. 1. 14 Deut. 8. 15. The aduersity then of the vngodly is a feeling of , & a preparatiue to euerlasting condemnation , an earnest penny , and the first fruits of the paines of hell , Iud. 5. 7. and their prosperitie is like a poysoned drinke vnto them , for by their wickednes , the more they abuse their prosperitie , the more they spoyle their owne soules , and so it become a powerfull meanes to carrie them vnto hell , and to the kingdome of darkenesse , Apcc. 18. 7. This God openeth vnto vs plainly in his word , whereby wee may openly learne and vnderstand that the state of the vngodly , whether it bee aduersitie or prosperitie , is altogether miserable ; and on the contrarie , that the aduersitie or prosperitie of the godly , is a happines vnto them . For it is most certain , that if the vngodly man doth not in time repent and amend his life , at the last hee shall bee sure of after condemnation , and the godly man of euerlasting ioy and felicitie , as wee haue a manifest example thereof in the state of the rich man , and of poore Lazarus , Luk. 16. 19. And who seeth not , that the rich man for all his wealth and worldly prosperitie , was an accursed wretch , and that poore Lazarus in his greatest miserie was happie and blessed ? what man is hee , that would not rather choose , looking into the end of them both , to liue in this world in the state of poore Lazarus , then in that of the rich glutton ? So you see , that from these different affections of God , both vnto the godly and the vngodly , which hee hath shewed vnto vs in his word , and by their last ends which thereupon ensue , the grounds of the hope and comfort that the godly haue and receiue in the midst of their aduersitie and troubles : And the grounds of the feares and miseries , which the vngodly are like to fall vnto , whiles they possesse worldly prosperity and pleasure . But hearken yet further , what the Lord himselfe saith vnto his seruants and messengers touching them both : Say vnto the righteous that it shall bee well with him , for they shall eate the fruite of their doings : Woe vnto the wicked it shall bee ill with him , for the reward of his handes shall be giuen him , Esa . 3. 10. 11. Now if wee consider this well , and take good heed , and earnestly marke the end , both of the godly and of the vngodly , we shall be throughly perswaded , from the doubtfull conceite that wee haue in our mindes , touching the workes of God done here vpon earth among men , when we oftentimes behold and see the vngodly to prosper so much in this world , and the godly liue in pouertie and aduersitie , which for that it is a matter of great importance , in the next Chapter I will more at large open the same vnto you . CHAP. VII . That there is no cause at all , why men should make any doubt or question , when they see many vngodly men here prosper in the world , and diuers godly men liue in pouertie and aduersitie . THere are two special reasons , that moue men to become carelesse and licentious here in the world , when they see and behold how it fareth , both with the godly and vngodly in this world . The first is , that many times they see , that those that feare God are in great miserie and calamitie , and the vngodly prosper and abound in wealth . This many men cannot brooke , while they are perswaded , that it standeth not with the great Maiestie of the God-head , and the Iustice of God to deale in such manner ; and the reason is , because they looke vpon nothing but the outward shew , and consider not the end for which God doth it ; for if in the lest degree they did but thinke and remember , that God meaneth well to the godly , and that their oppressions are wholesome medicines for their soules , the better to prepare them for the life to come : And on the contrarie , that the prosperitie of the vngodly is like the Quale● to the children of Israel , that died while they were in their mouthes , then they would presently see and perceiue that they haue no cause to doubt of , or to misconster and stumble at the workes of God. For to speake the truth , who is he that will longer stumble at , or thinke it strange to see , that God loseth and slacketh the bridle to the children of the world , but tu●●reth , holdeth in , restraineth instantly , and suffereth not his children to haue their wills , when hee remembreth that the Lord doth it to his children , to the end that they may become the more spirituall and better prepared for the kingdome of heauen : doe wee not the like in matters of lesse importance , continually in our houses to our children , wee suffer our dogs that we● breed in our houses , to runne at libertie loose and vntied , and haue no regard what they doe , nor how it fareth with them , but is it not our manner to looke narrowly to our children , to keepe them short , to teach and instruct them ; and why doe we so , but onely to bring them vp to all vertuous actions , and for their better preferment . So that it is to a speciall end , that wee haue so great a care of our children , which in no wise wee doe intend to our dogges , but let them runne where they list . The word of God therefore aduiseth vs , to cast off all doubts and feares touching the workes of God , and to rid vs thereof , willeth vs not to looke onely vpon the outward end of the children of men , and to consider of nothing else , but the course of this present world , euen as the state of the rich glutton , and of poore Lazarus , is set downe and declared vnto vs by Iesus Christ himselfe , Luk. 16. So the Apostle Saint Paul warneth vs , saying ; Remember those that haue the rule ouer you , who haue spoken vnto you the word of God , whose faith follow , considering the end of their conuersation , Heb. 13. 7. And to the same end Saint Iames sayth , Behold wee count them happy which indure ; you haue heard of the patience of Iob , and haue seene the end of the Lord ; for the Lord is very pittifull , and of tender mercy , Iames 5. 11. Touching the prosperity of the vngodly , who would be grieued thereat , when wee marke and thinke vpon their endes ; they stand vpon slipperie ground and soone fall downe : and then comes in the hard and heauie reckonings which they must make at the latter day , see the 49. Psalme ; What is hee that grudgeth at the good that men doe to those that are condemned to die , or at the friendship that is shewed vnto them by some , when they are led to execution to be broken on wheeles ? or who would not chuse to passe thorough a troublesome and durtie way , to inioy a great inheritance , then thorough a faire and pleasant way to goe to execution ? doe not many honest housholders , dislike of swaggering companions , that dayly and hourely haunt the best Innes and Tauernes in the Citie , and consume their wealth in banket after banket , as long as their credits last ? and doe they not thinke them men of little wisedome or consideration ? and is it not found to bee so when they make vp their reckonings at home in their houses ? So it stands with the prosperitie of the vngodly many times here in this world , they haue great wealth and abundance : but they spend vpon their owne stockes , and a hard reckoning followeth after it : whereas on the contrary godly men , that in this world are kept short and spend vpon their fathers purse , whether it be superfluously or otherwise , as their father thinkes it good , haue no feare of an after reckoning , all is freely forgiuen them : Thus their ends differ much one from another . This when the Psalmist considered , although before touching this point of the workes of God , how the vngodly prosper , and the godly liue poore and miserably , hee was somewhat troubled , and muttred thereat , yet at last hee was perswaded , as hee himselfe witnesseth , saying ; When I thought to know this it was too painefull for mee , vntill I went into the Sanctuary of God , then vnderstood I their end , Psalm . 73. 16. 17. CHAP. VIII . That there is no cause why men should bee so much abashed , when they shall consider how the enemies of Gods people , when they incounter in battaile with the people of GOD , and haue the vpper hand and ouerthrow them . YET this is not all , that which causeth greatest dislike in the hearts of many men , touching the workes of God done among the sonnes of men ; the chiefest reason consisteth herein , that men oftentimes see and behold , that not onely many vngodly men liue in great prosperitie , and many righteous men in great miserie , but that men see and obserue that the vngodly oftentimes oppresse the godly , and that when Gods people and their enemies , encounter in battaile and fight together , many times their enemies haue the victorie and ouercome them . This is the point that produceth greatest difficultie , and many men cannot be resolued , how it should come to passe that the seruantes of the most high God , that haue his cause in hand , that are iealous of his glory , and fight for his truth , should be ouercome by those that are Gods enemies , that Gods cause should turne the backe , and falshood and deceit haue the vpper hand ; this by many men cannot be conceiued nor considered as it should bee , for that as things are brought to passe , they see nothing but contrary effects . The vngodly are hardened in their vngodlinesse , and the godly weepe and mourne , all thinges are worse and worse , and the name of the Lord by this meanes slandred , and euill spoken of , and his truth blamed . I answer , we must needes confesse and acknowledge , that these are most profound wayes of God , but the Lord also in his holy word hath giuen vs to vnderstand , what the meaning is of these his most wonderfull workes , and telleth vs that he hath reason so to doe , both in respect of the godly , and the vngodly , and of his people , and their enemies ; and first giueth vs to vnderstand , that in these occurrents hee is patient , and long suffering , Luk. 18. 7. That he is not so hastie as wee are , Psal . 116. 11. Hee can indure that his cause , and his peoples cause should sometime bee hindred , and that the vngodly should domineire , as if Baal or As●aroth , and not the God of Israel ruled and gouerned the world , and teacheth vs further that he suffereth it so to bee , thereby the more to aduance his honour , when hee once begins so to rise vp , that his enemies are driuen backe , and that he lifteth vp againe the heads of his people , which before were deiected and cast downe . Thus he witnesseth , that for the same cause he suffereth his people of Israell to be humbled , that afterward he might aduance them , and that so all the world might see that it was neither their policie , wisedome , nor power , but his blessings that had releiued , and raysed them vp , Deut , 8. 9. Here what the Lord to this end sayth by the Prophet ; The earth mourneth and languisheth , Lebanon is ashamed and hewen downe , Sharon is like a wildernesse , and Basan and Carmell shake off their fruits ; now will I rise sayth the Lord , seeing my people are so much confounded , and euery man thinketh , that they are wholy ouerthrowne , now will I be exalted , now will I lift vp my selfe , Esa . 33. 9. 10. I haue a long time houlden my peace , sayth he , I haue beene still and refrayned my selfe , now will I cry like a trauelling woman , I will destroy and deuoure at once , Esa . 42. 14. the enemies of my people . This is Gods purpose when he suffereth his people for a time to be ouer-run and mastred by their enemies : which if we consider well , we will no longer bee abashed thereat , nor stumble at Gods workes , though things goe neuer so crosse for a time with Gods owne people , and that the enemies of the Gospell thereby seeme to growe strong . When we reade of the prosperitie of Hammon the cruell and sworne enemy of Gods people , and vnderstand that he proceeded so farre , that all the people of Israell were iudged to die , and that hee being their greatest and bitterest enemie , had the execution thereof committed to him , would not men therby conclude , looking vpon the outward vntoward proceedings , that the Lord had abandoned and forsaken his people of Israell ; yet we know in the end , that the higher that Hammon the enemie of Gods people did clime , the neerer the destruction of the Children of Israell seemed to be , and the more the enemies of Gods people being disappointed of their purposes were confounded , the more honor the Lord did then reap vnto himselfe , by the deliuerance of his people . So wonderfull is God the Lord in his workes : wherby it appeareth , that euen then when he suffereth the cause of his people in a manner to fall vnto the ground , he still houldeth the rudder in his hand , and hath an eye on them , and a care that they shall not altogether be ouerthrowne . And so all the mis-vnderstanding , wrong iudging , mis-construing & stumblings at Gods workes consists herein , that we onely looke vpon exterior things , and neuer remember to goe into the Sanctuary of God , to looke into the end of his wayes , and what his secret meaning is therein . Marke what I say . Queene Ester that was a great friend to the people of God , and sought what meanes she could to deliuer the people of Israell from that danger , and to bring Hammon to confusion , what course did shee take . Shee inuited the King and Hammon with him to be her guests , shee receiued and intertained him friendly , and Hammon could perceiue no other but that he was very welcome to the Queene , and boasted thereof to his friends ; And yet that was not enough , Hester bad him to be her guest the second time , and shewed him a fayre countenance from time to time . Now what might the Iewes that knew not Queene Hesters meaning , haue conceiued and iudged hereof ? might not they haue thought , that Hester also consented with Hammon to helpe to root out and confound the Iewes ? But the meaning was cleane contrary : shee sought to bring Hammon to confusion , and to deliuer the Iewes from death ; the issue thereof sheweth it plainely , Hest . 5. 7. Thus the Lord our God many times worketh with the enemies of his people , hee seemeth for a while to draw them on , and to leaue his owne people , to make them the more confounded and ashamed , when vnexpectedly hee ouerthroweth them , and deliuereth his people from them . Touching these wayes of God therefore wee must attend Gods pleasure , and in the meane time patiently expect his leisure . And this God declareth vnto vs in his Word touching his strange workings aforesayd , which to men seeme so offensiue , yea , which is more , our good God sheweth vs yet more speciall and waightier causes , wherefore at sometimes he suffereth his owne people to be oppressed by their enemies , and letteth them fall into great miseries and troubles , whereof some conceiue , the enemies of Gods people , others Gods people themselues . Touching his owne people , somtimes he suffereth them to fall into the hands of their enemies , and by that meanes ladeth them with a heauie yoake ; because they did not endeuour themselues wisely , and as it became them , to beare his Fatherly yoake on their necks . Heare what the Lord to that end sayth to his people : Because that thou seruest not the Lord thy God with ioyfulnesse , and with gladnesse of heart , for the aboundance of all things ; therefore shalt thou serue thine enemies , which the Lord shall send against thee , in hunger , and in thirst , and in nakednesse , and in want of all things , and he shall put a yoake of iron vpon thy necke , and all this the Lord doth , as hee himselfe also witnesseth , that his people might know what difference there is betweene seruing of him , and seruing the Kingdomes of his enemies , 2 Chro. 12. 8. Therefore for that his people by the subtiltie of Sathan , the temptations of the world , imbecilitie and carelesnesse sometimes esteeme not of the sweete yoake of Christ , and calme running water of Shilo as they should doe , the Lord layeth a heauie yoake vpon them , and bringeth them into deepe , and many waters of oppression ; wherein what strange thing doth the Lord ? What doth he I say , that should moue men in any manner to dislike ? When we vse to do the same ( and thinke and perswade our selues that we doe wisely ) with our owne Children ; that sometimes wee put to hard Schoole-maisters , and cruell teachers for a tyme , that they might learne and know how easie a yoake they beare on their shoulders in their Fathers houses , which yet when we doe , it is out of meere loue , and for the good and profit of our Children . On the other side , touching the enemies of Gods people , although then they seeme specially to bee happie and blessed , when in that manner they get the vpper hand of Gods people , and deuoure them like bread ; yet the truth is , that no greater plague can happen vnto them , then when they are permitted to oppresse and wrong the people of God , and to wash their hands in their bloud ; which the Lord in his great wrath sometimes permitteth to be done , when hee determineth to suffer them to fill vp the measure of their wickednesse , and to hasten their Iudgement , and vtter destruction . Euen then when they ouercome and spoyle the people of God , and lead them Captiues away with them as a prey , They doe nothing els but in a manner heap vp a great deale of wood , stubble , and straw , with coles of fire vnder them , which at the last burnes them all vp . For so the Lord himselfe witnesseth , saying ; In that day will I make the wildernesse of Iudah like a harth of fire among the wood , and like a torch of fire in a bundle of straw , Zach. 12. 6. And againe , And in that day will I make Ierusalem a burthensom stone for all people ; all that burthen themselues with it shall bee cut in peeces , though all the people of the earth bee gathered together against it , Zach. 12. 3. Hearken what the Lord in this respect againe and againe commaundeth , and oftentimes willeth his Prophets to shew to the world : Thou Son of man sayth he , Prophesie to the mountaines of Israell , and say ; Ye Mountaines of Israell , heare the word of the Lord ; Thus sayth the Lord ; Because the enemie had sayd against you , Aha , euen the auncient high places are ours in possession , Therefore prophesie and say ; Thus sayth the Lord God ; Because they haue made you desolate , and swallowed you vp on euery side , that you might be a possession vnto the residue of the Heathen , and yee are taken vp in the lips of talkers , and are an infamie of the people , Therefore yee Mountaines of Israell , heare the word of the Lord God ; Thus sayth the Lord God to the mountaines , and to the hills , to the riuers , and to the valleyes , to the desolate wasts , and to the Citties that are forsaken , which are become a prey and derision to the residue of the Heathen , that are round about . Therefore thus sayth the Lord , surely in the zeale of my ielousie I haue spoken against the residue of the heathen , and against all Idumea , which haue appoynted my Land into their possessions , with the ioy of all their heart , with dispitefull minds , to cast it out for a prey , Prophesie therefore concerning the Land of Israell , and say vnto the mountaines , and to the hils , and to the riuers , and to the valleyes ; Thus sayth the Lord God , Behold I haue spoken in my ielousie , and in my fury , because you haue borne the shame of the heathen , therefore thus sayth the Lord God , I haue lifted vp mine hand , surely the heathen that are about you they shall beare their shame . But yee O Mountaines of Israell , you shall shoot forth your branches , and yeeld your fruit to my people of Israell , for they are at hand to come , Ezech. 36. 1. 2. 3. 4. 5. 6. 7. 8. And for that the Lord intendeth to deale in this manner with his owne people , and with their enemies when they ouercome and oppresse them ; he pronounceth a woe vnto Assyria , by the Prophet Esay ; & that for this cause , because they were to ouer-run and oppresse the people of Israell for a tyme , like durt in the streete ; saying , O Assyrians the rod of mine anger , and the staffe in their hand is mine indignation . I will send him against an hypocriticall Nation , and against the people of my wrath , ( where hee vnderstandeth his owne people , that because of their sinnes had a long tyme sore offended him ) I will giue him a charge to take the spoyle , and to take the prey , and to tread them downe like the mire in the streets , Esa : 10. 5. 6. To this end also the Lord witnesseth , that hee delayed to take reuenge for the bloud of his Children , vntill more of them were slaine for his truth sake , that at one time he might visite the enemies of his truth in their owne houses & make a iust reckoning with them , Apo. 6. 9 10. 11. Wherby it is manifestly to be seene , That the Lord suffereth the enemies of the truth somtimes to haue the vpper hand , because that alreadie by reason of their great sinnes and offences committed against him , they haue in such manner offended him , that in his wrath he thinketh it fit to slacke the bridle vnto them , and to suffer them to proceed from bad actions to worse , for their heauier iudgement and condemnation . This also must be vnderstood and conceiued in matters of lesse moment , wherein the Children of the world without reason and lawfull ground , get the vpper hand ouer the Children of God , as when they meete together in battaile in the field , or in any towne , or in prayer , or at a marriage , or such like , and there are slaine , murthered or spoyled , & in all other such like occurrents . And thus the Lord findeth occasion both in regard of his owne people , and of their enemies , now and then to make his people the foote and not the head , that he suffreth them to lie vnder feete , and the enemies of the truth to tread vpon them ; which whosoeuer well waigheth and considereth with an vnderstanding heart , hee shall soone perceiue & see , that there is no cause of doubt to be made , or scandall to be found in these workes of the Lord. CHAP. IX . Further Iustification of the aforesaid Doctrine , which the Lord sheweth vs out of his word , touching his proceedings with the Children of men , against the people of God in our age . THat wee may further Iustifie this poynt touching Gods proceeding with his people , and their enemies , and discusse the difficulties and troubles which in these times are in diuers places brought vpon Gods people by their enemies , we must after the like manner , with due respect speak generally , both of the proceedings of the people of God , and of their enemies . That the light of the Gospell hath long tyme shone most clearly in this age , as those that know any thing as they ought to doe , can tell ; and that the same hath beene sleightly regarded , both by friendes and foes , all those plainely see it , that haue receiued any light at all from the Lord our God. Many both great and small , both mightie Potentates and meane men , long since and oftentimes , with all their mights , haue strouen against the same , and sought vtterly to dam and smother it vp , by all the meanes they could ; esteeming that to be a false light , which is only able to lead and guide them to the way of saluation . Others , that in some sort had a liking thereunto , haue made no great account nor estimation thereof , but haue suffered it in such sort to shine , and so serued their turnes therewith , that they were content to liue where it was , and sometimes to come where it shoane , without making any reckoning to accept , or , to make profession thereof . And amongst those that proceeded so farre , that they haue accepted thereof as a rule of their faith , and an order of liuing well ; there are many found that haue no care orderly , and as they ought to doe , to walke in the light thereof : so that on this side also many lamentable offences haue beene ministred , and doubts beene raised to cause controuersies and errours . This the Lord God , the Father of lights hath seene and beheld from the highest heauens , the place of his holy habitation ; and it grieued him much to see and perceiue , such great vnthankfulnesse and ingratitude for so excellent a gift , then the which ( next vnto saluation it selfe ) no better hath beene giuen by God vnto the children of men : For which cause hee hath suffered the vnthankefull world , and that would not accept the loue of the truth , to fall into strong delusions and great doubts , whereby they tooke occasion , to cleaue vnto and beleeue lies . So that in this our age , wee haue seene in the reformed countries of the world , many great and very dangerous disputations to arise , and controuersies to grow touching religion : whereby many men , that looke no further then vpon the outward shew and face thereof , were so much amazed and abashed thereat , that they began more and more to dislike it , and to leaue it : These are deepe wayes of God , which therefore ought to haue mooued all Christian hearts to search into the intent and meaning of God ; and withall to take occasion to shake off the aforesaid vnsauoury ingratitude , and to bend their mindes vnto a more wholesome course of obedience . But this hath beene practised by very few , and at this day is yet too much neglected . For which cause the wrath of God hath beene more and more kindled , and his out stretched arme hath not holden backe ; but in his anger he is gone foorth , and hath suffered the vngodly world that hardeneth it selfe , to fall into more hardnesse and delusion ; as euery man knoweth how much the blind world now hardneth and imboldneth it selfe , each one in his errours , vpon occasion of the present troubles that daily happen to the people of God in these dayes : for the enemies of the Gospel , thereby take occasion to thinke and perswade themselues , that they haue done great and good seruices vnto God and yet doe , when they persecute and seeke to roote out the protectours and professours of the truth , and those that haue halted betweene both , thinke themselues happie that they ( as many others ) haue not throwen their lot into the lap of those whose chance they thought might alter and change . Thus the Lord as he hath threatned , letteth it raigne snares , fire , and brimstone , and a horrible tempest vpon the vngodly , Psal . 11. 6. wherein they shal be taken & spoyle themselues . For in all these things , those wretched men doe not once remember , that when to fulfill their owne pleasures they doe so , they iudge vniustly of Gods truth , and thereby offend against the generation of his Children , Psalm . 73. 15. How oftentimes was Israel troubled and vexed with contentions and warres amongst themselues , yea and ouer-runne also by the Philistines and other enemies ? whereas notwithstanding , the Israelites were the onely people of God , and onely had the light of saluation among them : What inuasions and incursions haue the cruell Heathen diuers times made vpon the Christians ? and yet wee know that the Christians , and not the Heathens haue the truth on their side . But these things the Lord sometimes suffereth , to fall vpon and come against his owne people , to cleanse them , to try their faiths , & to the end that those that remaine obstinate might haue that which they haue deserued . 1. Corinth . 11. 19. Matth. 18. 7. And thus it falleth out that such miserable men , that glorie and take most delight , to behold the troubles & persecutions of Gods people , that boast off and perseuer in their enmitie and peruerse proceedings , are those certainely that are most plagued thereby ; for that by such meanes they are hardened in their errors and delusions , which lead them into perdition . Can greater plagues then these bee any wayes bee thought on ? and all this also is iust and righteous with God , that those that receiued not the loue of the truth , that they might be saued , might fall into strong delusions and beleeue lies , 2. Thes . 2. 10. 11. And that those that are the causes of reuolting and doubts raised , and sometimes strongly mainetaine them , should haue the same measure mett vnto them , and thereby fall into perdition . Thus it fares with them ( by the wonderfull prouidence of God ) as the Psalmist saith ; As they loued cursing ( for they delighted in errour ) so let it come vnto them , Psalm . 109. 17. Besides all the curses that yet hang ouer their heads , for the oppression , shame , disgrace , and wrongs by them done vnto the children of God in their troubles and aduersities : for it is most true and certaine , that although the Lord God suffer his people for a while to bee oppressed by their enemies , when he hath once finished all his workes vpon Mount Sion , and sufficiently punished his people , he will goe to visite their enemies in their owne houses , and cast the rodde of his anger into the fire , Esa . 10. 12. Behold how excellently the Psalmist setteth this forth , saying , When God heard this ( that is , that his children many times rebelled against him , ) hee was wrath and greatly abhorred Israel ; so that he forsooke the Tabernacle of Shiloh , the tent that he had placed among men , and deliuered his strength into captiuitie , and his glory into the enemies hand , he gaue his people ouer also vnto the sword , and was wrath with his inheritance . The fire consumed their young men , and their maidens was not giuen to marriage , their Priests fell by the sword , and their widdowes made no lamentation . Thus farre it went on Gods enemies side , as we read , 1. Sam. 4. but marke what followeth : Then the Lord awaked as one out of sleepe , and like a mightie man that shooteth by reason of wine : and he smote the enemies in the hinder parts , hee put them to a perpetuall reproch , Psalme 75. 59. 60. 61. 62. 63. 64. 65. 66. which also wee read in the first of Samuel the fifth , This is the heritage of the seruants of the Lord , and their righteousnesse is of mee , sayth the Lord , Esa . 54. 17. That the Lord God in his time shall recompence tribulation to those that trouble them , and giue rest to those that are troubled , 2. Thess . 1. 67. euen in the time of need , Heb. 4 ▪ 16. And thus it appeareth alwayes , that although the Lord seemeth to haue forsaken his people for a while , and to hold with their enemies , yet in truth , and certaintie this standes firmely , That God will not cast away righteous man , neither will hee helpe the euill doers , Iob 8. 20. how much soeuer he seemeth to stand against his owne people , and to strengthen the hand of the vngodly . These are the wonderfull wayes of our God and this is the certaintie of his workes done among the children of men , which mooued the Psalmist , that had a spirituall eie in some measure , to looke into the waies of God , and to set downe the truth thereof , to breake out into this speech and say ; O Lord how great are thy workes , and thy thoughts are verie deepe , a brutish man knoweth not , neither doth a foole vnderstand this , Psalm . 92. 5. 6. Thus wee may see , that although the workes of God , done among the children of men , for the most part are hidden from vs , and incomprehensible , yet that which our good God hath openly made knowne vnto vs in his word , instructeth and inableth vs with speciall profit , fruit , and comfort , to marke and looke into the workes of God. It remaineth then , that wee set downe and further speake of certaine notable fruits that grow out of that which wee haue before set downe ; which wee will doe in the Chapter following . ( ⸪ ) CHAP. X. That without contradiction it appeareth by the aforesaia order of the workes of God , done among the children of men , that there shall bee an after reckoning made , with all the children of men in the world to come . SEEING , that it is euidently knowne , that God the Lord is a righteous Iudge ; For the workes of man shall bee rendred vnto him , and he will cause euery man to finde according to his wayes , Iob 34. 11. and that it is alwayes found , that the Lord in this world maketh no euen reckoning with the children of men , when hee suffereth a godly man all his life time to liue in great trouble and aduersitie , and to dye therein ; and sendeth great riches and ioy to an vngodly man all his life long ; and they haue no crosses , but their strength is firme , Psal . 17. 14. and Psal ▪ 73. 4. And also by experience in the common course of the world , it is found that many of the deare children of God , are persecuted and euilly dealt withall , onely because they take Gods cause in hand , are iealous of God honour , seeke the spreading abroad of the Gospel , and the prosperitie of his people , and that it oftentimes fareth so with them , that they are oppressed and lose their liues : therefore , as it happeneth also to many other Martyrs of God , and faithfull witnesses of his truth , Apoc. 2. 13. wee must of necessitie therefore hence conclude , That God for certaine will make an after reckoning in the world to come , for it can by no meanes stand with the righteousnesse and goodnesse of our God , that hee should indure or suffer his owne children , and his faithfull seruants , who for the fulfilling of his will , did not refuse to yeeld their liues into the enemies handes and to dye , and that for his cause were shamefully handled , cursed , abased , and slaine , should not be reuenged , Luke 18. 7. 8. Apocal. 6. 9. 10. 11. Could a iust and an vpright Prince endure that his trustie seruants and officers , should be assayled , persecuted , and slaine by his subiects , because they seeke to mainetaine and vphold his lawfull commandements , and to see them executed , without taking their causes in hand , reuenging their blood , and punishing the offendours as they had deserued ? Much lesse , will the Lord suffer the hard dealing with , and handling of his children that are slaine and murthered in this world , to goe vnreuenged . Therefore , if there were no other reasons then that onely , for which God should make a common reckoning with the children of men at the latter day , yet were this cause enough for it . So the Apostle setteth downe the necessitie of the last day of iudgement , to consist vpon this ; That the godly are here oftentimes so cruelly oppressed by the vngodly , and saith to the Thessalonians , that it is a manifest token of the righteous Iudgement of God , that yee may be counted worthie of the kingdome of God , for which yee also suffer , seeing it is a righteous thing with God , to recompence tribulation to them that trouble you , and to you who are troubled , rest with vs , when the Lord Iesus shall bee reuealed from heauen with his mightie Angells , 2 Thess . 1. 5. 6. 7. Then also it shall be made manifest , though it bee neuer so much forgotten here in the world , and how little regard or knowledg soeuer seemes to be taken of the godly , and those that are righteous , That God harkened , and heard it , and a booke of remembrance was layd before him , for them that feared the Lord , and thought vpon his name , and accordingly it shall then also be knowne , what difference there is betweene the righteous and the wicked , betweene him that serueth the Lord , and him that serueth him not , Mala. 3. 16. 17. 18. Herewith the godly also must comfort themselues , as the Prophet also witnesseth ; and take heede , that they partake not with the vngodly , of whom Salomon sayth , Because sentence against an euill worke is not executed speedily , therefore the heart of the sonnes of men is fully set in them to doe euill , Eccl : 8. 11. But they must rather , seeing God here in this world permitteth things to passe in such manner , bee thereby more certainely assured , that hereafter there shall come a great day of judgement , wherein all things shall be made right , and set straight , and euery one shall be rewarded according as hee hath done , whether it be good or euill , Act. 3. 21. and 2 Cor. 5. 10. And accordingly the more crossely and confusedly we see things done and executed here in this world , the more must wee learne to make reckoning of the great day of Iudgement , make full account thereof , and prepare our selues for it , holding for certaine , as Salomon also in the aforesaid place witnesseth , That though a sinner doe euill an hundred tymes , and his dayes be prolonged , yet surely I know , it shall be well ( not with the vngodly , but ) with them that feare God , which feare before him , Eccl. 8. 12. This therefore should moue all the godly to long for the last day , & the comming of the Lord , when we shall not onely be reuenged for all their hard speeches which vngodly sinners haue spoken against him , Iude 15 : And all instruments that are formed against vs shall not prosper , Esa . 54. 17. But besides that all the partes and pieces of that great worke of the prouidence of God ouer the things of this world , that here are so confusedly cast together vpon a heape , shall be seene to be laid very orderly , by the wise and powerfull hand of our God , and from them wee shall see a most notable peece of worke to bee framed and brought forth , wherein the vngodly with their wicked workes , shall serue as shadowes , Eccl : 8. 13. to set more beautie and luster vpon the great glory of the Children of God , who shall then glister like the Sunne . Mat. 13. 34. As also the godly are to expect the same for this cause , that howsoeuer they cannot here conceiue why this or that thing comes so to passe , yet they may assure themselues , when the Lord shall come to Iudgement , to make all straight , and to bee glorified in his Saints , 2 Thess . 1. 10. Hee will then bring forth so glorious a peice of worke , and shew it vnto vs , that wee shall alwayes reioyce therein , and prayse and glorifie our God for the same world without end . CHAP. XI . That not all outward prosperitie is a signe , that the Lord loueth that man to whom he sendeth the same . SIth by all that which is said before it manifestly appeareth , that God many times sendeth great wealth and prosperitie to the vngodly , it is euident and not to be contradicted , that not all wealth & prosperitie is a signe or token that God fauoureth that man to whom he giueth it , for the Lord our wonderfull God giueth in his wrath and anger to some men that which they wish and desire ; as he gaue Quailes to the Children of Israell at their desire , but they dyed while they were eating of them , Numb . 11. Many a man hath earnestly desired , and also obtained that which in the end was his ouerthrow . So that it is most certaine , that the wealth and prosperitie of the vngodly is nothing else , but as it were a pasturing of Beastes for the day of slaughter . This God taught Ieremie , when touching the prosperitie of the vngodly hee looked into and searched the wayes of God ; Righteous art thou O Lord , when I plead with thee , yet let me talke with thee of thy Iudgements . Wherefore doth the way of the wicked prosper ? Wherefore are all they happie that deale very trecherously ? Thou hast planted them , yea , they haue taken roote , they grow , yea , they bring forth fruit , thou art neere in their mouth , and farre from their reines . But thou O Lord knowest me , thou hast seene me and tryed mine heart towardes thee . Put them out like sheepe for the slaughter , and prepare them for the day of slaughter , Iere. 12. 1. 2. 3. This is the cause why those that prosper in this world reioyce , though they are vngodly , they glory in themselues because all things goe well with them , and are perswaded , that it shall alwaies be so with them , yea , and that God fauoureth and liketh them , which notwithstanding is not so . The Lord often times in this life giueth great wealth and prosperitie , and whatsoeuer they wish or desire , vnto those , to whom after this life he will giue hell and vtter damnation for their reward : Gods wayes in these thinges are not like the wayes of men : to those that men hate and cannot abide , they wish no good , no not so much as may continue the twinckling of an eye . But it is not so with our God , hee endureth the vessels of wrath with great patience , & beares long with the vngodly , to see if they will once repent and turne from their wicked waies , and feare that good God , from whom they haue receiued so many good things , which if they doe not , but ●●●ll continue in their wickednes , Then vndoubtedly , such is the case of the vngodly , that the more wealth and prosperitie they haue in this world , the more hated and accursed of God they are . For this is most certaine , that there can come no greater plague in the world then this to the Children of men , when doing euill it falleth out well , as they imagine with them : for thereby they imbolden themselues in their wicked wayes , and take such a course that they shun no wickednesse , and then that draweth more vnto them , which the Psalmist sayth , When the wicked spring like the grasse , and when all the workers of iniquitie flourish , it is that they shall be destroyed for euer , Psal . 92. 7. Therefore the Prophet cryeth out against the Children of this world , in this manner ; saying , O that they were wise , that they vnderstood this , that they would consider their latter end , Deut. 32. 29. Reioyce not then , you Children of the world , because you flourish and prosper here , for behold and see that it standeth thus with you , as long as you feare not the Lord , for you can finde nothing to make for you out of any place in the word of God , but that Gods intent and meaning is , to feed you in this fatt pasture for the day of slaughter , Ier. 12. 3. And that in this world hee will bring that vpon you which you deserue ; as it hapned to Absolon , Hammon , and others . This is most certaine , you stand vpon slipperie ground , and God that iudgeth you is strong , and in the twinckling of an eye can throw you downe . God , I say , whom you feare not ( and therefore is against you ) comes to Iudgement as a theefe in the night . Therefore looke before hand , that you stand vpon your gard ; turne speedily vnto him , and repent , least with the couetous rich man , for a short and transicorie worldly life you bee soone carried away from hence into euerlasting paine and damnation . CHAP. XII . That all worldly crosses and tribulations are not a shew or signe that God will refuse that man to whom he sendeth them . SEeing that by the reasons and proofes aforesaid it is cleare and euident , that God also suffereth crosses and tribulations , to fall vpon the most godly men that are here in this world , it appeareth thereby also without contradiction , that all tribulations and troubles are not a crosse of God , neither an argument , that God will ouerthrow , and at once consume vs , when he layeth tribulations vpon vs ; but on the contrary , God sometimes suffereth his owne louing and dearest children , whom he liketh well , and approueth of , to fall into great miseries and calamities sometimes . So wonderfull is God in his workes to mankind ; those that he loueth , and most certainely determineth to giue vnto them the kingdome of heauen , and euerlasting ioy , yet them giueth hee oft into their enemies hands , Ier. 12. 7. For so hee witnesseth vnto vs in his word . And he is wont to Chasten as many as he loueth , Apo : 3. 19. For whom the Lordloueth hee chasteneth , and scourgeth euery sonne whom he receiueth , Heb 12. 6. Yea , because hee loueth them , and because hee liketh them , therefore he instructeth and chastneth them the more : hearken what he sayth to that purpose to the Children of Israell , his darlings ; You onely haue I knowne of all the families of the earth , therefore I will punish you for all your iniquities , Amos 3. 2. He will come to visite you at home , to make you better , that you may not perish with the wicked world , 1 Cor. 11. 32. This might abashe those that are so plagued , and yet are happie , who otherwise in their weaknesse many times when crosses fall vpon them are wont to say as Sion sayd in her griefe , The Lord hath for saken me , and my God hath forgotten me , Esa . 49. 14. But what sayth Gods answer ? Can a woman forget her sucking Child , that she should not haue compassion on the sonne of her wombe ? though they may forget , yet will I not forget thee . Behold , I haue grauen thee vpon the palmes of my hands ; thy walles are continually before me , thy Children shall make hast , thy destroyers , and they that make thee wast shall goe forth of thee . I i ft vp thy eyes round about , and behold , all these gather themselues together , and come to thee , as I liue sayth the Lord , thou shalt surely cloth thee with them all as with a raiment , and bi●● them on thee as a bride doth ; for thy wast and thy desolate places , and the land of thy destruction shall euen now be too narrow , by reason of the Inhabitants , and they that swallowed thee vp shall be far away , Esa . 15. 16. 17. 18. 19. Therefore all you godly people , that are in any trouble or aduersitie , remember this , and perswade your selues hereof , that Gods heart , Gods loue , and Gods fauour is not with-drawne from you , although it appeareth , that your outward state is changed ; the Lord loueth you now as well as he did when you were in your greatest prosperitie . God loued Dauid as well when hee was in trouble , and hunted vp and downe like a hound , as he did , when he sat vpon his Princely throne . Yea , Gods fatherly heart ( if I may so speake with reuerence ) is then more friendly vnto you , when your state is most crosse and feeble-some , as wee see that a louing mother is much more mooued to pittie and compassion , to seeke reliefe for her Childe , when it is sicke then when it is whole and sound . This did Iob beleeue , and therewith comforted himselfe , and boldly sayd vnto God , that then shewed so strange a countenance towardes him ( as Ioseph did seeme to shew a strange countenance towardes his brethren , as if hee would haue punished them , and yet meant it not , Gen : 42. 7. ) and these things hast thou hid in thine heart , I know that this is with thee , Iob 10. 13. and therefore concludeth , and sayth ; Though he slay mee , yet will I trust in him , Iob 13. 15. So the Lord also himselfe witnesseth , that hee doth not willingly suffer his people to fall into any trouble , but is moued thereunto , that he may doe them good at the latter end , Deut. 8. 16. Vpon this ground did Dauid also comfort himselfe in all his troubles , and said to his afflicted soule ; Why art thou cast downe , O my soule ? and why art thou disquieted within mee ? hope thou in God : for I shall yet prayse him , who is the health of my countenance , and my God , Psa . 42. 11. Yea , at the last it shall for certaine goe well with the godly ; and to that end heare what the Psalmist saith , Marke the perfect and behold the vpright : for the end of that man is peace . But the transgressours shall bee destroyed together ; the end of the wicked shall bee cut off . But the saluation of the righteous is of the Lord ; hee is their strength in the time of trouble . And the Lord shall helpe them and deliuer them ; he shall deliuer them from the wicked , and saue them , because they trust in him , Psalme 37. 37. 38. 39. 40. And although the godly here in this world endure tribulation and anguish with Lazarus , yet they shall receiue the more comfort , Luke 16. 25. All teares shall be then wipt away from their eyes , Apoc. 7. 17. and euerlasting ioy shall bee vpon their heads , they shall obtaine ioy and gladnesse , and sorrow and sighing shall flee away Esay 53. 10. and 51. 11. Therefore , let the godly comfort themselues with these words , in all their sorrowes and troubles . ( ⸪ ) CHAP. XIII . That wee cannot measure the state of men , in regard of God , by wealth or pouertie , by prosperitie , or aduersitie , that befalleth them in this world . BY all that hath beene said and shewed before , it plainely appeareth , that in this world it fareth ( for the most part ) alike , both with the godly and vngodly : from whence it followeth vndoubtedly , and cannot be denied ; that we cannot measure the state of men , in regard of God , by that which happeneth vnto them here on earth . Iobs friends may imagine , because hee was so sore plagued , that certainely hee was a very wicked man , and hated of God. And men by nature are much addicted by outward appearance , to iudge of the state of a man in regard of GOD , looke touching this , Acts 28. 4. 5. 6. Luk. 13. 1. 2. Deut. 29. 19. 20. And marke wee how contrarily the blind Idolaters being of this opinion , iudged of their state to God-ward in Ieremies dayes . But we will certainely ( say they ) doe whatsoeuer thing goeth foorth out of our owne mouthes , to burne incense to the Queene of heauen , and to poure out drinke offerings vnto her as wee haue done , wee and our Fathers , our Kings and our Princes , in the Cities of Iuda , and in the streets of Ierusalem : for then we had plentie of victuals , and were well , and saw no euill : But since we 〈…〉 off to burne incense to the Queene of heauen , and 〈…〉 drinke offerings out vnto her , wee haue wanted all things , and haue beene consumed by the sword , and by famine , Ier. 44. 17. 18. But Christians must neither doe nor thinke so , else they shall often by occasion of such actions , M●ke the heartes of the righteous sad , whom the Lord hath not made sad , and strengthen the handes of the wicked , Ezechiel 13. 22. Since that wee haue now sufficiently shewed , that the Lord oftentimes in his anger sendeth men prosperitie , and in his fauour aduersitie . Must we , may some say , make no account at all of that which happeneth vnto the children of men here in this world be it prosperitie or aduersitie , but passe it ouer as it is , I answer ; no , we must haue a due respect and regard to that which befalleth men , and marke what prosperitie or aduersitie happeneth vnto them , and how it fareth both with them and vs ; yet not to this end , by the exteriour accurrents of this life , to iudge what the state of man is towards God : but on the contrary , by the aduersitie or prosperitie of men , to know what we are to conceiue of the worke of God wrought amongst men , and by the knowledge of the seuerall accidents of prosperitie or aduersitie , that happen vnto the children of men , in what manner soeuer they bee laid vpon them , or receiued by them , learne to know Gods affection , intent , purpose , and speciall marke whereat he aymeth in sending prosperitie or aduersitie : As for example , some great crosse and tribulation befalleth a godly man , by which yet wee must not iudge that he himselfe , or his cause is bad , but that the same trouble which happeneth vnto him , is sent for a further triall and purging of him . 1. Pet. 1. 6. 7. Tribulation also falleth vpon an vngodly man , that therein hardeneth his heart towards Gods punishments : herevpon wee must conclude , that the trouble that falleth vpon such a man ( as farre as we can iudge ) is as it were a consuming fire , and smoke of the eternall fire , 1. Sam. 2. 25. and Chapter 4. Againe , some godly man hath much ioy and prosperitie ; this when we behold , we must conceiue that it is a blessing that God bestoweth vpon him , to incourage him the more to goe forward in the way of godlinesse , Psalme 1 18. and some other man that is vngodly , hath great wealth and much pleasure , and yet hee is rather worse and more wicked then he was before , Deut. 29. 19. Wherevpon we may conclude , that his prosperity ( as farre as we can coniecture ) is a meanes of fatting him for the day of slaughter , Ier. 12. 3. In like manner , when the people of God sometimes forget themselues , touching their proceedings in their good course of religion ; by meanes whereof , many times they doe not follow the same so earnestly as they should , and is conuenient to be done , and that as they march in battaile against their enemies , they are not warie , according to the counsell of the Lord , to keepe themselues from euery wicked thing , Deut. 23. 9. it happeneth that God , who is more specially iealous ouer his people , and is wont to visit their offences home in their houses , Amos 3. 2. For that cause , many times suffereth them to be ouerthrowne in a cause which otherwise is good ; as it happened twise to the children of Israel , fighting against the Beniamites , Iudg. 20. Now when any such thing happeneth , the people of God vpon that occasion must not doubt of , or call their religion into question , but they must looke into their own proceedings in that action touching the defence of their religion in a good cause , and thereby take occasion to inquire , what thing either in generall or particular , hath beene done among them in their proceedings , that might displease God ; in regard whereof hee hath so crost them , and hauing found it out , humble themselues before God , and amend their faults . And if in that case , they cannot finde any thing , which they may conceiue to be the cause of their ouerthrow , then they must ascribe the same vnto Gods wonderfull prouidence , which is not to bee comprehended by vs , but must by euery man , with all humilitie and submission bee accepted and well thought of , Iob 13. 23. 24. Iob 24. Thus the word of God teacheth vs , how to iudge of those tribulations and that prosperitie that befalleth the sonnes of men , which if some worldly wise men would looke well into , they would not so vnaduisedly scoffe at the actions of Gods children ; who , when they haue had a glorious victorie ouer their enemies , therevpon conclude , not that their cause was good ( which the other in their wrong iudgement doubt of ) but that God hath graciously holpen them in their good cause ; and hauing receiued any ouerthrow , thence conclude ; that the Lord for their sinnes , thereby humbleth them , and that by such hard blowes he would awake and rouze them vp : not to make them imagine that their good cause is bad , but to mooue them to amend their sinfull liues , that they may not thereby hinder their good cause , and to cause them in all occurrents to depend vpon the truth , and when they prosper , to giue God the Lord the honour and glory , and when they are ouerthrowne and punished , to ascribe the fault thereof to themselues : this , I say , no worldling would scoffe at , as they vnaduisedly doe , if they had learned this infallible truth of God. Which neuerthelesse is true , that is , that by the knowledge of the seuerall chances , that happen vnto the children of men , wee must measure the meaning and intent of God , in sending prosperitie and aduersitie vnto men : for it is true , that Gods children , as wee finde in the holy word of God , alwayes praised the Lord , when they had the victorie ouer their enemies , as Dauid saith ; Lord , I know that thou louest mee , in that thou hast not deliuered me into the handes of mine enemies ; nor giuen them occasion to triumph ouer me . Psal . 41. 11. And againe , humbled themselues for their sins , when they were ouerthrowne , Lament . 3. 39. not once in regard thereof making any doubt of their religion , or imagining that Idolatry had iustly gotten the vpper hand , against the true seruice of God. Besides this , we must further know , that the thinges of this world haue not their issue and effect , alwayes according to their owne nature and properties , but as the Lord ( who ruleth them all ) pleaseth to order them . By meanes whereof it falleth out , that aduersitie ( which of it selfe is hurtfull ) yet procureth great good to the godly , and that prosperitie ( which of it selfe is pleasing ) doth yet bring great hurt to the vngodly . And hereby it commeth to passe , that all things worke together for the good of them that feare God , Rom. 8. 28. And on the other side , that all things worke together for the worst to them that hate God ; in regard that their mindes and consciences also are vncleane and accursed , Tit. 1. 15. Let an vngodly man be aduanced , and set aboue all his other neighbours ; he will become proud and insolent , and ouer-throw himselfe thereby ▪ Againe , let a godly man haue any tribulation befall him ; hee will humble himselfe and become better thereby ; and so to the pure all things are pure , but vnto them that are defiled , nothing is pure , or profitable , Tit. 1. 15. And this proceedeth from hence , that the godly on the one side , are a godly plant , and a heauenly branch , hauing so great and admirable a power in it , that the man that is godly is so framed by Gods grace , that whatsoeuer hapneth vnto him , or is layd vpon him , how troublesome , aduerse , hurtfull , or mischieuous soeuer it be of it selfe by nature , is turned to the best vnto him , and to his good and prosperitie ; for , Godlinesse is profitable to all things , hauing promises of the life that now is , and of that which is to come , 1. Tim. 4. 8. And on the other side , the vngodly being a plant of he Deuill , and a branch of hell , hath so venimous a stalke , and so poysonfull a nature , that the man who is rooted therein , and will not be brought to leaue and abandon it , but still keepeth it by him , it is certaine , that whatsoeuer happeneth vnto him , how good , profitable , and beneficiall soeuer it be by nature it turneth to his hurt and destruction , in such manner , that euen the pleasing and sweet sauour thereof , is contrary vnto him , and is with him the sauour of death vnto death . And whereas the godly , sauour life euerlasting in Christ , and eternall saluation : The vngodly sauour nothing but death in Christ , and euerlasting condemnation , 2. Cor. 2 16. Hence it euidently appeareth , that by outward things which happen vnto men , wee must not by any meanes measure , nor iudge their state to God-ward at the first dash ; but on the contrary by their state to God-wardes iudge , what we are to conceiue of the outward thinges that happen vnto , and fall vpon them . By this that hath beene said , may many men learne to reforme their erronious opinions : and not those only of whom we spake in the eleuenth Chapter , who are wont to take occasion by their outward prosperitie , to boast themselues of their actions , and are perswaded that both they and their actions please God well , because outwardly they haue wealth and prosperitie , whereas they should not iudge their state in regard of God , by their outward prosperitie , but their prosperitie by their state . But others also , that are perswaded and imagine that all men , when soeuer any trouble or aduersitie falleth on them , and that they are many wayes molested , as stricken sicke on their beds , or troubled by their enemies , are wont thereupon to flatter , and sooth vp themselues , and to grow thereby into some good perswasion , that hereafter they shall fare the better for the same , because they haue endured so much here in this world , and that it be certainely concluded thence , that they are Gods Children , & that God loueth them well , because they are troubled , and much tribulation here befall them . But this is no certaine token that God liketh well of vs , because he sendeth vs trouble and aduersitie , for hee doth the same to the vngodly , as wee haue alreadie declared . And therefore wee must not by outward things , which happen vnto men , either our selues or others , iudge or censure our owne or their state to God-ward ; but on the contrary , by our state to God-ward , we must iudge the state of such outward things , whether they bee sent vnto vs as signes of Gods grace , or of his wrath . It behooueth all those then whom God suffereth to fall into any tribulation , or misery , to be certainely perswaded , that by the same ( as the godly vse to doe ) they ought to become better and better , and to be purged and cleansed , that doing so they may bee certainely perswaded in their consciences , that they are punished by God in loue . To which purpose our heartie wish and prayer vnto God is , that all those that beare the name of Gods people , would take occasion by the visitation which the Lord God sendeth vpon his people in these our dayes , to weigh well , and consider seriously their owne present estate , and to looke diligently into themselues , that they might find out their owne sinnes and misdeedes , for it is most certaine , that no man can haue any true comfort from the ground of Gods word in any tribulation , that falleth vpon the people of God , but he who findeth himselfe to be thereby so affected , that he doth not onely grieue for the common misery of Ierusalem , but is also stirred vp to amend his owne life in whatsoeuer he findes amisse in himselfe , for so it is written , that we shall then know , & be certainely perswaded , that God punisheth vs out of his loue , when by the punishments of God we become better , and more zealous towardes him . As many as I loue I rebuke and chasten , be zealous therefore and repent , Apoc : 3. 19. And this we must bee so much the more perswaded of , for that although the Lord vseth so to deale with his people , that he sendeth them some reliefe , and in part easeth them of their troubles , when they are fallne into them , and in them call vpon him ; yet that his arme is still stretched forth , and his wrath is not asswaged , vntill his people put away from them , and cleane cast off that which displeaseth and disliketh him , and for which hee doth visite them . Which with all our hearts wee wish might by euery one bee well and earnestly thought vpon . It is not to be doubted , but that all the troubles which in our tymes haue fallne vpon the people of God , haue had their beginning from hence , that we haue not so thankefully ( as we ought to haue done ) receiued the holy Gospell , and the truth of Gods word . For we haue many tymes begun to neglect the light of Gods truth , which hath grieued the Lord , and for the same he hath visited vs at home , which wee haue also in part begun to obserue and acknowledge , and haue thereupon made a shew as if wee would amend and reforme it , and haue humbled our selues before God with fasting & prayer , making diuers faire shews and promises , as if we meant to become better and better , and to earry our selues with more obedient hearts towardes God then formerly we had done . Whereupon the Lord our God , who is good and long-suffring towards vs , hath againe begun to blesse vs , done great things for vs , and according to our hearts desire filled vs with great hope and expectation , that he would more and more lift vp our heads , and giue vs many good things . But in all these things wee doe not once remember , or thinke on our promises and vowes that we made so solemnely vnto him , both in the beginning of our troubles , and now also in these latter dayes , while we were in trouble and necessitie , Psal . 68. 14. For what I pray you hath since that time beene amended ? Who hath since begun to be more zealous for the honour of God ? Who hath begun to put forth his hand for reformation of the notable abuses that are common amongst vs , which euery man noteth , which euery man complaineth of , which euery man disliketh , and yet no man amendeth ? and yet wee made promise and vowed vnto God euery man for his particular , to looke vnto it . Now while the dayes of our fasting and humiliation lasted , and brought such solemne power and promises with them , by meanes of those promises and vowes , for a tyme we procured the threatning hand of God to hold vp , and a beginning of such great matters appeared . But since that wee haue not performed those promises made vnto God , neyther haue come any thing neere vnto the performance of them , as at this day it appeareth , what wonder is it now , when wee are not true of our word ; when we suffer all things to run at six and seuens , and as they will , and doe not as we should , begin to pay our vowes and promises vnto the most high God , and euery man to amend that which is amisse with him , from the particular house-houlder , and so vpward to those of highest degree : what wonder , I say , now is it , that God hath begun to lift vp his threatning hand againe , and that he suffereth vs to fayle of that we hoped and expected , and sends vnto vs hard messages , that may againe warne vs in Gods name to pay our vowes , and keepe our promises with God , or that els he will execute his Iudgment vpon vs , & thrust vs out of all that we haue , as one that is our creditor , and with long patience hath borne with vs , whom we haue still payd with faire words , but haue not once beene moued in our hearts to find the meanes to keepe our promises , and to moue ●●m to mercies , whereon notwithstanding our sa●etie , & well-fare specially consisteth , yea , wholy dependeth ? Therefore once againe I say and wish with all my heart , that this may be well & carefully lookt into , for it stands vs vpon and importeth vs much . And if that we shall be serious and earnest therein , then all the aforesaid prosperities of the Children of God will powerfully ouer-shadow vs ; and we shall alwayes finde that the Lord is with vs , and that it is all in vaine for our enemies to seeke to destroy vs ; for , If the Lord be with vs , who can hurt or harme vs ? Rom. 8. 31. Psal . 27. 1 , 2. CHAP. XIIII . That by all that hath beene sayd and shewed before , we must learne to liue in the true feare of God , and sincere holinesse , and more and more practise the same . SEeing the case then so standeth , as most euidently appeareth , that whatsoeuer men doe , whether they liue holily and godlily , or wickedly , and irreligiously , yet it auaileth them nothing in this respect , to wit , that they cannot thereby wholy free and deliuer themselues from all troubles and aduersities of this life , nor yet bereaue themselues vtterly of all outward wealth and prosperitie , but that the same things may happen vnto them whither they liue godly or wickedly , & that also it further standeth so with men that if they liue godly both their prosperitie and aduersitie are blessings vnto them , and on the contrary , that if they liue wickedly , as well their prosperitie as their aduersitie is a curse vnto them ; and that to either of them in so high a measure and degree , that the prosperitie and aduersitie of the godly are either of them a furtherance vnto them to euerlasting saluation , and as it were , a pawne , that hereafter both here and for euer it shall goe well with them Psal . 23. Phillip . 1. 28. 2 Thess 1. 5. 6. 7. Whereas vnto the vngodly , both their prosperitie and aduersitie are a meanes to further their eternall damnation , and as it were , a pawne and assurance vnto them , that hereafter both here and eternally it shall goe euilly , and hard with them , Leuit. 26. Luke 16. 19. Apoc. 18. 7. We must learne therefore , and be admonished hereby , if we haue not made a couenant with hell , and giuen our selues ouer to the Deuill , to forsake and abandon wickednesse , which is so much accursed , and so damnable ; and on the contrary to cleaue vnto godlinesse , which is so happie , and so much blessed ; and in this regard should we in this manner argue and reason with our selues ; I know very well that a godly course of life and conuersation , is much better then a loose vngodly , and wicked course , as yet I haue so much feare of God in me , and if I can in any sort effect that which I desire by good and honest meanes , I rather desire so to liue , then to follow lewd , wicked , and vngodly courses , and to vse wicked , wrong , and euill practises to obtaine onely some profite , pleasure , credit , furtherance , and benefit , which thereby I hope to get . But now I am taught , that in respect of the outward things of this life , it fareth almost alike both with the godly & vngodly , therefore I may much better attaine vnto an vpright life by the way of godlinesse , then by the way of vngodlinesse . And withall , if I consider it well , I cannot but remember , that to the godly , both prosperitie and aduersitie are blessings ; and on the contrary , that to the vngodly , both prosperitie and aduersitie are curses , for that there is an after-reckoning to bee made in the world to come , wherein euery one shall bee rewarded according to that which he hath done , whether it be good or euill , and after that followeth the eternall Iudgement , whereby the vngodly are disposed of , and presently sent downe to the bottome of hell , where there is weeping , and wailing , and gnashing of teeth , world without end ; and on the contrary , the godly are taken vp into heauen , where all joy aboundeth , and happie life eternall is obtained for them by our Sauiour Iesus Christ . And if in any wise I should doubt of these things to come , yet the same are of so great waight and consequence , that it behooueth euery man earnestly to thinke on them , and to haue a care to make sure worke thereof , seeing that wisedome teacheth vs , not to prepare onely for difficult inconueniences , which wee know certainely will come , but to bee carefull also to preuent such as may come vpon vs ▪ and the rather cause to seeke to attaine vnto these outward things that I desire by godly meanes , for that by following godlines in true faith , without feare of any aduersitie , my meate will not be lesse sauory , nor my sleepe lesse sweete , yea , all my actions will thereby bring and procure more fruit and comfort vnto mee ; and how much more , since that then I shall liue without feare of death and hell , and in an assured hope of heauen , and eternall saluation ? In regard hereof therefore I am fully determined to leaue and aband on all vngodlinesse , and to follow godlinesse , and to deny my selfe , and to giue my mind wholly to serue the Lord my God , and no longer to fullfill the desires of the flesh , whereon so many miseries do depend , but to follow the will of God , ( which onely is good ) during my mortall dayes , that hereafter I may alwaies liue eternally in heauen . In this manner , or the like by thinking vpon the things before declared , should we set our harts vpon the way of godlinesse and the feare of God , & so cast our lot into the lap of the godly , knowing that without doubt it shall goe well with such men . And to the end that wee may bee enduced and enabled the more diligently to follow godlinesse , by meanes of Gods workes done here vnto vs and others , which he bringeth to passe in this world , wee will endeuour further to declare and show how , and in what manner wee must prepare our selues , to know , learne , and reape some good out of Gods workes , for the furtherance of the feare of God and godlinesse in vs , and what speciall fruits we may reape thereby . CHAP. XV. How wee may profit by all the workes of God which hee doth vnto vs , and other men in this world . THat we may reape good and conuenient fruit here on earth , by the workes of God done among men , wee must by that which happeneth vnto vs , as also to others , yea and out of all things that are done in the world , and which are known vnto vs ; diligently consider , and be thereof thoroughly perswaded , how true euery word and sillable of Gods holy word is , how firmely and certainely it is fulfilled , and how constantly and peremptorily that daily proceedeth and falleth out in this world , which he saith in his word , that hee will bring to passe : that in all things , and at all times we may say with the Church of God ; As we haue heard , so haue wee seene in the Citie of the Lord of hosts , in the Citie of our God , God will establish it for euer , Selah , Psalm . 48. 8. And with Salomon speaking to the Lord ; That which thou hast promised to him , and spakest with thy mouth to thy seruant Dauid , my father , and hast fulfilled it with thy hand , as it is this day , 2. Chron. 6. 15. And to the end that this may bee thus effected to our comfort and benefit , we must indeuour our selues in the whole course of our liues , narrowly and earnestly to marke and consider whatsoeuer falleth out , of any weightie consideration , that we here see done , or suffer in this life , be it temporall , or spirituall , and whatsoeuer is against vs that is done in the world , and commeth to our knowledge , and compare them with that which God hath made manifest in his word , and protested that he 〈…〉 , bring to passe , or effect ; and accordingly n●t● and consider seriously and vndoubtedly , that what soeuer God hath foreshewed in his word , hee daily bringeth to passe in his workes . To this purpose , God hath giuen vs a liuing soule , and hath taught vs more then the beasts of the earth , and made vs wiser then the fowles of heauen , Iob 35. 11. to this end hee hath set vs vpon the stage of the world , that wee might plainely see and marke ( for our comfort and consolation ) the waies of the children of men here vpon earth , together with the seuerall euents , that proceed and spring from thence by Gods heauenly prouidence . Vnreasonable beasts that liue here among vs , as Dogs and Catts , see what is done in the world , and see it with as cleere eyes , and many times better and plainlier then men doe . If man then doe not endeauour himselfe ( with the inward eyes of his vnderstanding ) not onely to see and marke what is done , or what passeth in the world , but which is more , to marke the finger of God to bee therein , and thereby to learne the truth and constancy of God , such a man differeth not much from a beast or an vnreasonable creature , Psal . 49. 21. Psal . 32-11 . in regarde of spirituall life , whereon the difference betweene the one and the other wholy dependeth , yea hee is therein , worse then an vnreasonable beast , for heauie plagues hang ouer the heads of such carelesse and brutish persons as haue no regarde vnto the workes of the Lord. Heare what the Psalmist sayth ; because they regard not the workes of the Lord nor the operation of his handes : hee shall destroy them and not build them vp : Psal . 28. 5. which in truth is a most fearefull threatning and sheweth that God esteemeth and holdeth such carelesse men to bee most wicked : To which purpose also Salomon sayth : Wicked men regard not that which is right , but those that feare the Lord marke all things : Pro. 20. 5. For this cause wee are often times warned and aduised to this diligent marking in holy Scripture , Seeke you out of the booke of the Lord and reade , noe of these shall fayle , none shall misse her mate , for his mouth it hath commaunded , and his spirit it hath gathered them together : Esay 34. 16. Iosu . 23. 14. this also Iobs friendes and Iob himselfe also marked diligently , in the whole course of their liues , as in the whole booke of Iob it is sufficiently declared ; And all the misvnderstanding that they had among themselues , touching Gods workes partly consisted heerein , that they vnderstoode not the word of God so plainely as wee doe , and partly also by reason of the extraordinary strange and vnaccustomed dealing of GOD with IOB , which hee as then for a time layd vpon him , for a warning comfort and strengthening of all his people as long as the world should endure , as also to that end he causeth it to bee written , Ier. 4. 13. Now from hence also it further appeareth , that to the end wee may truely to our comfort , and with some fruite consider of all the workes of ▪ God wrought among the children of men , there are 4. thinges specially , and very necessarily to bee obserued . First , some distinct knowledge of Gods proceedings manifested vnto vs in the holy Scriptures . Secondly , a diligent marking of all Gods workes , wrought heere among the children of men . Thirdly a comparing of that which he doth in this world , with that which hee witnesseth in his word . Fourthly a constant noting of the seuerall fruites , that springe from the finding out of the truth of God opened vnto vs in his word and works . And of all these 4. in the chapters ensuing , wee will speake some what more at large . CHAP. XVI . Of the distinct knowledge of these things which God in his word ( touching the gouernement of this world ) hath manifested vnto vs , being very fit and necessarie for the drawing of spirituall profitt from workes of God wrought heere among men . THat the certaine knowledge of the will of God opened vnto vs in the holy Scriptures touching the gouernment of the world , is necessarily to be had , that wee may reape profit by the works of God done among the children of men , it is manifest , for how can any man else knowe and vnderstande whether that which happeneth in the world , agreeth with that which God hath written in his word ? Since it must needs be that if a man doe not vse to reade Gods word , nor know what God therein setteth downe vnto vs , they must of force erre when they take ▪ vpon them to iudge of Gods workes , and to them it may be sayd , as Christ sayd to the Saduces , You erre not knowing the Scriptures , Mat. 22. 29. For this cause as many learned men , that are well read in the letter of the holy Scriptures , yet many times can not well iudge of the actions and proceedings of men , because they haue not vsed to compare that which God hath spoken in his worde , with that which dayly by his hand hee bringeth to passe in the gouernmēt of the world , so it is certaine that those that are not accustomed to reade & peruse the holy Scriptures , and therefore know them not , can not with any spirituall vnderstanding or profit , marke Gods works here on earth among the sonnes of men . It is necessary therefore for euery one , that wil discharge and vnburthen his conscience therein , to be conuersant in the holy Scriptures . And it is a most notorious in gratitude , vnthankefulnes , and a damnable carelesse slouth , among great & smale , young and old , that seeing God our great God ( the maker of the whole world ) that setteth vp and puileth downe Kinges . Dan. 2. 12. hath vouchsafed as it were with his owne hande to write a booke for vs , touching the order that hee doth , and will hold and obserue in the gouerning of this worlde , that thereby wee might certainely and sufficiently knowe his meaning and order our wayes , and by the light of the same booke , might be holpen well and wisely to iudge of all Gods workes touching the gouernment of the world for our comfort and consolation , Rom. 15. 4. that wee miserable poore and wicked children of men , that many times are so curious to search into and to read the Histories and Iournals of mortall mens actions , that scarce haue trauelled through any small parte of the world , and that would esteeme it a great honor and fauour , and would with all thankefullnes embrace and run after it , If wee might be permitted to enter into the studie of a great potentate of this worlde , to reade Arcana Imperij the order that hee holdeth in his gouernement , that yet I say , we poore simple wretches are found to be so slow and carelesse of the looking into Gods booke , whereas notwithstanding the same booke so highly , both in generall and perticular specially concerneth vs , being that which setteth downe vnto vs , the state of our euerlasting saluation , or condemnation , and how wee must heere on earth behaue our selues vnder the gouernement of our God , that heereafter in the worlde to come , wee may alwayes and for euerliue with him in heauen , Iohn 3. 39. This in truth is an vnreasonable ingratitude , and a most woefull and damnable contempt . Therefore if hitherto we haue beene slow and carelesse of making diligent search into the Bible , which is the Booke that God himselfe , that made vs all , hath made ; let vs with all speede amend that fault all of vs ▪ euen from the highest to the lowest . For Kings and Princes themselues , how great soeuer their affayres here in this world are , must not neglect this Booke of God the King of Kings , to reade it diligently all the dayes of their liues , as in Gods behalfe , in his owne booke it is expressely commanded , Deut. 17. 18. 19. Now concerning the spirituall order of Gods workes wrought among the Children of men , as is opened and manifested vnto vs in Gods Word , by diligent search it must be more and more learned and found out ▪ and to that end the exposition made in the whole Discourse of this Treatise , will be helpfull , and giue men some light how they from henceforth may iudge and discerne of the order of Gods workes , wrought among the Children of men , and be more and more comforted therein . ⸪ CHAP. XVII . Of the diligent obseruation of all Gods workes , among the Children of men , needfull for the drawing of spirituall profit out of Gods workes among vs. THe second thing that is needfull and requisite hereunto , that out of Gods works done among the Children of men , we may more & more learne the feare of God and godlinesse , is that we should narrowly marke & consider of all such his works . If any man though well seene and learned in that which God himselfe witnesseth vnto vs in his word , that he intendeth to doe among the Children of men touching the gouerning of the world , should withdraw himselfe , like an Hermite into some solitary place of this world , where hee ●ould see no man , nor haue the company of any , or should shut himselfe vp whole dayes , weekes , and moneths in his studie , still poaring vpon his Books , or if he were so continually taken vp with the cares of this world , that with blind eyes hee should looke into that which is done and hapneth in the world among the sonnes of men , such a man notwithstanding all the knowledge that he could haue of Gods word , could draw no fruit , nor comfort , out of the workes of God done among the Children of men . It is necessary therefore , for men narrowly to marke what is done , and hapneth in the place where they dwell and abide , as namely , how it fareth with the good and the bad , as well in generall as in particular , when they are sound in the way of righteousnesse or wickednesse , as they are in prosperitie or aduersitie , how both the one and the other behaue themselues therein , and how they liue , what they doe , what their vprising , going forth , and proceedings are ; all this men must warily and narrowly note , in the places where they liue ; as also , the condition , conuersation , employments , blessings , punishments , sicknesses , diseases , death and ends of the Children of men , and consider thereof ; for there is no working , no proceeding , nor any thing that is done in this life touching prosperity or aduersity , from the which a Christian man , like a Bee , may not draw some good fruit . That man therefore that hath any iudgement , must note and marke all things in such manner , that from day to day hee may bee more and more instructed , and become wiser : and to that end the Psalmist sayth , That it is a wise mans worke to make all these things , that he may vnderstand the louing kindnesse of the Lord , Psal . 107. 43. And Salomon sheweth vs that it was his practise to consider all things , euen vnto the field of the slothfull , and to that end sayth ; I went by the field of the slothfull , and by the vineyard of the man voyde of vnderstanding , and loe , it was all growne ouer with thornes , and nettles had couered the face thereof ; and the stone wall thereof was broken downe : then I saw and considered it well , I looked vpon it , and receiued instruction , Pro. 24. 30. 31. 32. But especially , it concerneth a Christian , narrowly to note and marke Gods proceedings , and dealings with and concerning himselfe , and how it fareth with him in the course of his life , whether hee followeth Gods will and Commandements , or is carelesse thereof . And we must euery one of vs particularly consider , how ioyfull and good a thing it is , to behold a childe of God haunt Gods house , to be released and freed from the dulnesse of his peruerse nature , and from the gouernment of sinne and Sathan , to be shrowded vnder Gods wings , and to haue him for his protection and defence , and how gratiously he then dealeth with vs when we so doe , preserueth vs from a thousand burdens of heauie and grieuous sinnes , whereunto otherwise we were wholly addicted , and would easily haue fallen into , how comfortably he maketh vs to grow vp and encrease in knowledge and grace for the more assurance of his fauour towardes vs , and of our eternall saluation . And wee must yet narrowly and specially marke and consider on the one side , What blessing , what comfort , and what peace wee haue found for our soules in all occurrents of prosperitie or aduersitie , as long as wee serued God , and that our hearts were not turned backe , neither did our stepps decline from his way , Psal . 44. 18. Ier. 6. 16. And on the other side , into what troubles , griefes , perplexities , disquietnesse of Conscience , distrust , and feares we haue fallen , when by any temptations , we fell from the Lord our God , and how after our fall when wee truely considered the same , and humbled our selues before the Lord our God , and againe turned vnto him with true repentance , with all our hearts , and a true desire to serue him , we were againe by him receiued into grace , and restored into our former blessed , and comfortable state , as the same is at large notably set downe vnto vs in the story of the prodigall child . Thus euery one of vs must particularly enter into the Closet of his owne Conscience , and well & narrowly marke in what proceedings we haue beene best furthered and thrust forward to a spirituall life , which is the speciall marke that wee should ayme at , and what comfort we haue thereby receiued and therein found for our soules , that we may with the Church of God say , when wee haue forsaken our God and gone astray , I will goe and returne to my first husband againe : for then it was better with me then now , Hos . 2. 7. CHAP. XVIII . How we must compare that which God doth in this world with that which hee hath set downe in his word , that we may draw some good fruit from the workes of God for our comfort THe third thing that is needfull hereunto , that out of the workes of GOD done among the Children of men , we may know the truth of God set downe in his word for our comfort and consolation is , that we collect and gather together whatsoeuer by diligent searching into the word of God ; and narrowly marking of Gods workes , touching Gods proceedings and dealings with the sonnes of men , we haue learned , that by comparing spirituall things with spirituall things , by meanes thereof we may duely and clearely begin to perceiue and vnderstand the truth and certaintie of Gods word , and how that heauen and earth shall sooner passe away then one tittle of Gods word shall fayle ; so that we may be able to say being holpen by the aforesaid obseruation . That this was done in England , this in France , this in Germany , this in our Countrie , in our towne , in our village , in our house , according to that which the Lord witnesseth in this or that place of his Booke , that it should fall out so and in such manner , although in mens opinions it was otherwise expected to be done . Now further , that wee may bring these things the better about , and thereby to reape that profit and fruit , which we desire to doe by these thinges that are done and happen here in this world , we must specially adde these two thinges thereunto . First , and before all that we accustome our selues in all things that happen to fall out , and come to our knowledge , to note the finger of our God to be therein , and withall hold this for certaine , and most true , that as in all things that we see and behold men to doe , not the body of man worketh onely , but the soule especially which we see not , so that likewise the Lord our God , which gouerneth all things by his mightie Word , hath his finger secretly in all things that are done , much more then Ioab had his hand in the businesse of the woman of Tekoa , 2 Sam. 14. though in an holy manner , and that altogether incomprehensible , whereby he alwayes worketh well , and produceth much good , euen by meanes of the wickedst instruments in the world , by vngodly Assur , that is , the rod of his anger , and by the Deuill himselfe , whom hee vseth often times to plague his people by , Esa . 10. 5. 6. and 1 Chron. 22. 20. So that we must endeuour to bring our selues to see the working of Gods finger to be alwayes in euery thing that is done in the world , and to thinke and perswade our selues , that it is the Lord our God that hath done this , thus and in this manner , either by furthering , or by hindring the same in this or that manner , and causing or suffering it to fall out the one way or the other . And accordingly whatsoeuer hapneth to crosse the proceedings of Gods children , learne alwayes to say vnto our soules , behold , this our God hath done , or permitted to be done . This the vngodly vse not to doe : they doe not once marke the finger of God in any thing that hapneth vnto the Children of men ; but their manner is , to ascribe it to the lowest and nearest causes , and to depend wholy thereupon , looking no higher , nor further then the gates of the Towne wherein they dwell , vnlesse it be a thing that is vnaccustomed , and such as doth not vsually fall out ; and then it may be they will suppose , that it proceedeth from God , as the sorcerers of Egypt , marked the finger of God to be in the lice that Moses brought vpon the Egyptians , because they could conceiue no naturall cause whereby it might be effected , Exod. 8. 17. 18. 19. but such as are godly and know Gods word , note the finger of God in all things , as that which is most necessary to bee considered , they thereby may obserue the workes of God , to fall out according to his word , and may draw and reape conuenient fruits from the same . Secondly , that we accustome our selues when any thing worth the noting falleth out in the course of our liues , that is , against our selues , or others , whether they bee particular persons , or whole Nations , to quicken our witts thereby , and to stirre vp our memories , to call to mind and remember , whether there be no one place of Scripture , that witnesseth something touching the same , whereby it is foretold , or whereunto it may be likened : as for example , we see a man run vp and downe about his worldly affayres vpon the Sabboth day , and when he hath done , we see all that he did was in vaine ; heare should we remember , what is sayd vnto vs , Exod. 16. 27. to wit , And it came to passe that there went some of the people on the Sabboth day ( which was the rest of the Lord ) for to gather Manna , and they found none . This was the practise of Christs Disciples , and God gaue them vnderstanding thereby : see Ioh. 2. 16. 17. 22. and Ioh. 11. 16. Now to finde conuenient places of Scripture , touching these thinges that may bee compared with that that hapneth in the world , wee must in that that is done diligently consider what the speciall causes were why those things fell out and came so to passe as they did , as namely , why such and such things hapned so well or so ill ; and wherein they finde themselues to haue a part in the gracious promises of the Lord , and the Lord hath promised such good to come to them , as they then finde , or wherein they feele and know themselues culpable of the threatnings of God , whereby things haue so happened vnto them as they haue fallen out . And if we can finde no certaine speciall cause thereof , but the contrary rather , then we must , as in Iobs case , ascribe the event to the mighty power of God , and accordingly behaue our selues therein . CHAP. XIX . Of the seuerall fruites that spring from the searching into and finding out of Gods truth , and certaintie declared vnto vs , in his word , and in his workes . THe fourth and the last of the foure necessary points required hereunto , that by the workes of God done among the sonnes of men , we may be enduced to lay more hold vpon the feare of God , and godlinesse is , that wee diligently note and consider the seuerall fruites that are hereby reaped , and which by finding out Gods truth , and the certaintie thereof , are declared vnto vs in his Word , which must be earnestly and well considered of , because this is the ende , scope , and speciall marke whereunto all tendeth , that hath formerly beene deliuered . Now the fruites that spring from the aforesaid considerations are notable , both many and great , whereof some ( that we may orderly place them in certaine ranckes ) concerne the holy Scriptures themselues ; by the light whereof wee may bee able to proue and to iustifie all the aforesayd arguments and declarations , other some concerne Gods workes , and a third sort our obedience , which wee are to yeelde and shew vnto the word of God and the holy Scriptures . Touching the first sort of fruites concerning the holy Scriptures they are three . For in the first place , wee learne out of the aforesayde considerations , the truth of the holy Scriptures , that the same is most certaine and immutable , and that it shall neuer faile in any one tittle thereof , therein contained . And heereby are wee confirmed and assured in our consciences , as by experience we find , that what soeuer the Lord hath spoken , by his owne mouth in his worde , that with his hand hee effecteth and bringeth the same to passe in gouerning of the worlde . Now this is a most notable fruit ; for vntill such time as that wee doe dewly and truly marke how true Gods word is , and how truely God performeth & bringeth that to passe continually in the gouerning of the world , which in his word hee hath promised and threatned to doe , wee shall neuer esteeme of feare , nor submit our selues vnto Gods worde , and on the contrary , when by our owne dilligent obseruation , wee find out and are perswaded of the truth and certaintie of Gods worde , wee are thereby at all times led and induced to the loue of Gods word , and incouraged to beleeue it , and to esteeme well thereof , Iohn 2. 12. It is sayd that the worde of God , is quicke and powerfull and sharper then any two edged sword . Heb. 4 12. Now no man doth easily beleeue this , but hee that by feare of the word of God is moued therunto in his heart , Acts 2. 37. and 1. Cor. 14. 24. 25. and he that is so affected , doubteth no more thereof , then hee doth that the Sunne is bright and cleare ; and he that hath this feeling of the worde , working in his soule , hath vndoubtedly already made a good entrance into the way to Gods kingdome , for this is most certaine and sure , that all the sinnes and misdemeanours which those men commit that withstand the written worde which is the liuely truth of God , proceede from this , that they do not beleeue that the same word is so true and certaine as it is . The second fruit is , that wee learne by the aforesayd declarations , the abundant largenesse and copiousnes of the holy Scriptures , psal . 119. 96. It is not to be spoken ( if wee woulde apply our minds earnestly and as wee ought to find out places in the Scriptures , that may bee applyed to those things that happen and are done in this world ) what a rich mine of gold wee should find the Scriptures to bee , and should hardly , after we had once conuersed therein , fayle of some one fitt place or other therein that might bee applyed to all the thinges that while wee liue we should haue neede of , or are to be done by vs , 2. Tim. 3. 16. which if the Papists had done , they would soone haue perceaued and knowne that there was no neede nor necessitie , to finde out and invent many new Lawes and Rules for the ordering of mens liues , thereby to bring men to saluation , as they haue done , whereby the holy Scriptures are by them brought into contempt , and in a manner abandoned and thrust wholy out of vse . The third is , that we are by the aforesaid considerations holpen and better furthered in the vnderstanding of the holy Scriptures . It is not to be expressed nor spoken how the earnest and serious marking of Gods proceedings with the children of men , and with our owne soules , giueth a singular great light to the true vnderstanding of many places of holy Scriptures , whereof otherwise , those that haue no experience nor knowledge of things touching and concerning a spirituall life , can neuer conceiue any thing , as may appeare in many places of the Psalmes , which otherwise cannot so well bee conceiued how they hang and depend one vpon another ; we can truely witnesse , that sometimes from the mouthes of simple plaine men , wee haue receiued a verie fit and conuenient sence and interpretation of some places , which otherwise were very intricare , which they by their owne obseruations haue learned and found out , to be so and in such manner vnderstood : and it falleth out often times that vpon occasion of that which we haue heard & seene to happen among men , we were aduertised , and haue beene taught the meaning of diuers places of Scriptures , which touched vpon such occasions , and whereof before we could not finde out the true meaning . This is expressely taught in the proceedings of Christs Disciples , of whom it is sayd , that notwithstanding that Christ spake plainely of his death & resurrection , yet that they could not vnderstand it , nor diue into the depth thereof , Luk. 18. 33. 34. but that afterwardes by obseruing the event of things , they vnderstood it , Ioh. 2. 22. And thus a godly heart that is wont to looke into Gods workes , becommeth an Interpretor to it selfe of many places of holy Scriptures . Touching the second sort of Benefits concerning Gods workes , we reape hence this speciall fruite , in that we learne by the declaration aforesayd , not to become so peruerse , nor resolute concerning many things & actions that are done and happen in the world , whereas many simple men , that haue not busied their braynes about looking into the word of God , nor in marking of the course of Gods workes , become obstinate thereby , and grow carelesse and slacke to regard the spirituall life , in regard of the prosperitie of the vngodly , and the aduersitie of the godly , which at the first they could not vnderstand , nor conceiue ; and therefore gaue a wrong interpretation of them , because they entred not into the sanctuary of the Lord , which now is his worde , for when wee wholy relie vpon the word of God in all worldly accidents , wee attayne vnto the right vnderstanding of things that belong vnto God , and are not thereby hardened , but rather instructed and made better ; psal . 92. 6. 7. psal . 73. Iob. 17. 8. 9. Touching the third sorte of fruits concerning the manner of our obedience , which according vnto the word of God , wee owe vnto him , there are three fruites . In the first place wee are by the aforesayd declaration , instructed to discerne our owne and other mens ouersights , and are therby aduertised both how sinne on the one side , by carelesnesse of liuing , the pleasures of the worlde and all maner of wicked actions doth oftentimes procure diuers inconueniences and perplexeties , vnto those that are adicted thereunto , and in all occurrents , makes their prosperitie a cursed vnto them , which putteth vs in great feare & doubt to enter into that way , that is so full of danger & so troublesome as that we our selues by our own experience can say vnto our soules ; Oh my soule enter not into this way , I haue seene many fall therein I my selfe haue often beene hardly besied therein , and so long as wee will goe into this way , our prosperitie will become a curse vnto vs , and be a meanes to ouerthrow vs , and if wee can say thus much by our owne experience to our soules , it will be a powfull meanes to diuert vs from the way of the vngodly , and againe on the other side , when by the aforesayd declaration , wee finde and see that the feare of God , constancie , righteousnesse , good workes and godlinesse , for certaine haue the promises of this life and the life to come , yea and that those that are indued therewith , haue great peace of conscience , and are preserued from many mischances whereinto wickednesse and sinne draw men , and that in all dangers and perplexities they are comforted and imboldened , we can not but be therby strongly prouoked and effectually drawne to the practise of godlines , so that we can say vnto our soules , Surely this is a good way , it hath beene prosperous vnto the end , to all those that followed it , and all those that enter into it shall endure vnto the end : Heb. 13. 7. and if any aduersitie or tribulation happeneth vnto vs , yet wee shall bee of good comfort and imboldned : for God will then be with vs , his Rod and his Staffe shall comfort vs , Psal . 23 4. 5. The second is , that wee are also by the aforesayd considerations made very prouident , learned , and wise , for that by those thinges that are past , and which wee haue well considered of and beheld how they were done , we learne to know and find out what will follow vpon , and proceed from such & such the like actions , and what good or euill we are to expect , if we doe such and such things , and so we obtaine the gift of Approbation , Phil. 1. 9. and become wise as the children of Israell were ( to counsell our selues and others what at other times is best to bee done , or not to be done . 1. Chro. 12. 33. as for example , wee haue in former times found that vppon Masse dayes and other Papisticall feast dayes , much hurt hath beene done , by drunkennesse , fighting , quarelling , and other mildemeanors , which for the time to come we thereby learne to be warie of , and are warned to shunne them vpon other masse dayes , and to withdraw our selues and others from them , wee are also taught , that the healths which are drunke in signe o● loue , haue caused much trouble at feasts and banquets , and induced great inconueniences , and therefore we learne to shunne them , and as horne Beasts , to banish them out of our feasts , Exod. 21. 28. 29. 30. And thus by meanes of the aforesaid declarations ( Gods grace helping vs ) we learne how to guide and carrie ourselues in these wicked and dangerous dayes , that are so full of inducements , stopps , stumbling blockes , and offences , holily and safely into the way of peace , and therby daily fit and further ourselues in our iourney towardes Gods kingdome in heauen , the place that we aspire vnto . The third is , that we are likewise by the aforesaid considerations made alwayes prompt and readie in all the things aforesaid , and in all other things that belong to a spirituall life , and the seruice of the most high God , to direct our selues , & to goe forward therein with all boldnesse , confidence , and spirituall strength . For touching boldnesse , and courage , when by experience with Dauid we haue found , that Gods word and workes agree so well together , strengthen so much one the other , and keepe so friendly and fast the one to the other , We are not affraid to speake thereof before Kings and Princes when neede requireth , Psal . 119. 46. Yea , then with all boldnesse we will vphold , defend , and aduance Gods cause , being well assured , that maintaining the same wee shall not be ashamed thereby . Secondly , we shall also doe it with confidence of heart , not as those that heare of it onely by report , but that by our owne experience and good knowledge speake and further that which we doe . The Apostle witnesseth , that being confident in the feare of the Lord , hee moued many to the like confidence , 2 Cor. 1. 10. And it is strange to consider , how certainly they haue spoken of heauen , of hell , of the comfort of the holy Ghost , of guiltinesse of Conscience , of the joy of the godly , and of the hellish liues of the vngodly , that haue noted and marked such things , and haue found them true by experience in themselues , or in others : lastly , wee shall also doe all this with strength , and that not in this regard onely , because doing it with boldnesse and confidence , we shall thereby the more forciblie worke vpon mens mindes ; but further also in that being holpen by the aforesaid experience , we shal be able the more fitly to apply the places of holy Scripture to the vnderstanding of those wee shall haue occasion to deale with , whereby they may the better perceiue and know , that God speaketh by vs , and may thereby be moued to fall downe on their knees , and honor God , 1 Cor. 14. 24. 25. CHAP. XX. The conclusion of all , wherein is shewed , that we must onely refer our selues vnto God , and not forsake a good cause , because it seemeth , not to goe forward as we wish it should . BY all that hath formerly beene sayd , we may also learne to be contented with that condition , state , and manner of life , whether it be prosperous or not prosperous ( or whatsoeuer it be ) that the Lord shall be pleased to allot vnto vs , and to expect a good end and issue thereof . For by that which we haue before shewed , wee may plainely see and perceiue that wee are not wise enough to rule and gouerne our selues , that wee haue not earnestly sought the same , but refused it , which we now wish that wee had obtained , yea , that often times with might and maine wee haue sought to put that from vs which afterward wee haue found to be very needfull and necessary for vs , and might haue done vs much good , and that the Lord our God hath alwayes much better directed our cause , then we could either deuise , or had power to conceiue , yea , and that in our greatest troubles a blessing hath beene cast thereupon , and that wee haue beene so carelesse and heedles thereof , that it was our owne faults that wee perceiued it no sooner , but rather that our hearts for a tyme haue in a manner beene ouercome with griefe and heauinesse . Againe , thus may we be also comforted in all tribulations , and aduersities , when by our owne experience our soules are able to set before themselues the gracious care which our Lord God hath alwayes had of those that are his people , in all their necessities , and although matters seeme to be prolonged , and our deliuerance to bee delayed , yet we must not doubt thereof , for we haue learned by the former considerations , that the Lord is wont oftentimes to goe round about , and to fetch matters a farre off , in the comforting and helping of his people , that so hee may haue the more honour , and may minister more cause of comfort to his Children , when vnexpectedly hee helpeth them , and by one meanes or other vnlooked for , procureth their deliuerance , as it euidently appeared in the Children of Israels cause in Hammons tyme , as also in Iosephs , Dauids , and others causes , whom he intended to exalt ; and yet daily in many accidents that befall Gods children in this age , yea , and in our owne affayres , for how often haue wee also before this tyme beene layd in the mire to the very knees and ell-bowes , and trod vnder feete by proud persons , and yet at the last hath the Lord lifted vp our heads , and hath made vs a free people , as at this day it appeareth ; So that in this respect when it seemeth to goe against vs , wee may speake of the Lord our God , vnto our soules , as Naomi said to Ruth of Boaz , Sit still my daughter vntill thou know how the matter will fall out , for the Lord will not be at rest vntill he haue brought it to a good end , Ruth 3. 18. And we must learne with all patience and quietnesse of minde to commend all our affayres to God , as we see that the Lord Iesus Christ did , who in the greatest dangers , and those that seemed to be most preiudiciall to Gods cause , was still and quiet , and committed the matter vnto God , that iudgeth righteously , as when he was tolde that Herod the King had cut of the head of Iohn his forerunner , a cruell deed , and such a one as seemeed to be very preiudiciall to Gods cause , he put it vp peaceably , suffered it to goe on , tooke care for himselfe and his Disciples , and the better to secure them , & to get out of cruell Herods handes , went apart into another place , but proceeded still in his vocation , and the worke which his heauenly Father had appoynted him to doe . And thus beeing holpen by the consideration aforesayde , and the experience which thereby wee haue reaped , to the comfort and consolation of our heartes in all troubles and oppressions , wee may alwayes bee assured of this , that all the troubles that be fall the children of God , is vnto them as the trouble of Ioseph , as the holy Scripture calleth it , that is , such manner of trouble as whereby great ioy prosperitie and great promotion is layd vp in store for them . For wee knowe all right well , that all the miseries and troubles that fell vpon Ioseph , all the misfortunes and tribulations that for a time hapned vnto him , the hatred of his brethren against him , their selling of him , his bondage , his false accusation , of adultery by Potiphers wife imposed on him , and his wrongfull imprisonment that followed there upon , that all these things did altogether worke for and procure Iosephs good , Rom. 8. 28. and did altogether strengthen him , and was a great furtherance of his promotion and aduancement , as wee may reade in Gen. 37. 39 40. 41. 42. And of the like nature are all the troubles and mis ▪ fortunes , which Gods people and his Church indure for a time , which in the end therefore shall turne to their good , and are nothing meane while , but as a preparatiue to their future aduancement . And therefore are the troubles of Gods Church and children , their cruell persecutions , their great ouerthrowes , the death of Martyrs , and what soeuer else seemeth most of all to crosse them , by the Prophet termed in a speciall manner the troubles of Ioseph , Amos 6. 6. This wee must seriously thinke vpon , and with long suffering and patience bend our selues and abide , and in all our aduersities assure our selues , that when the Lord hath done all his workes vpon Mount Sion and among his people , hee will then rise vp , and lift vp his peoples heads againe , in the fit time of their neede , as he did with Ioseph when the time of his aduancemēt was come , and strike their enemies in the hinder partes , and lay a perpetuall shame vpon them : Furthermore this may teach and instruct vs , that what troubles soeuer fall vpon the people of God , we must not doubt of their good cause and religion , nor abandon a good matter , and withdraw our handes from it , because it proceedeth not well at the first , but remembring that the Lord our Lord hath not eyes of flesh , nor seeth as men doe , Iob 10. 4. wee must thereupon conclude , that the Lord suffereth such troubles to fall vppon vs ▪ thereby to proue vs , and to see whether wee will cleaue vnto him , and holde with his people , not onely when they are in wealth and prosperitie , but then also when they are in trouble and aduersitie , and withall part with and impart to them of our meanes , as much as conueniently we may , for the easing and helping of the poore oppressed Saints and seruants of God : and such as haue no meanes to doe it , must earnestly endeuour by their prayers vnto God , beseeching him to ayde his people , and to fight for them , when they are in distresse , praying in the Spirit , as Gods people doe , when they haue no other meanes , and saying to the Lord with them ▪ Remember this , that the enemies haue reproched thee O Lord , and that the foolish people haue blasphemed thy name . O deliuer not the soule of thy turtle Doue , vnto the multitude of the wicked , forget not the congregation of thy poore for euer , haue respect to the Couenant , for the darke places of the earth are full of the inhabitations of crueltie . O let not the oppressed returne ashamed ; let the poore and needie prayse thy name ; arise O God , plead thy owne cause , remember how the foolish man reprocheth thee daily ; forget not the voyce of thy enemies ; the tumult of those that rise vp against thee encreaseth continually , Psal . 74. 18. 19. 20. 21. 22. 23. But those that haue better meanes must employ all their meanes to that end , as those godly Princes OBEDIAH and NEHEMIAH ; and as all the Iudges of ISRAELL did , who tooke the cause of GODS people in hand when it was in greatest distresse , and by GODS blessing brought it to a happie ende , to their owne prayse , and the peoples comfort : for which their names also shall be blessed to the worldes ende . Whereas on the contrary , a fearefull threatning is denounced against EDOM , Israels brother , euen that he should bee rooted out , For his violence against his brother Iacob . And obserue I pray you what this his violence was , at such tyme , sayth the Lord , as thou stoodest on the other side , in the day that the strangers carried away captiue his Forces ; and forreners entred into his gates , and cast Bolts vpon Ierusalem , euen thou wast as one of them . And let euery man marke this last sentence concerning the manner of his ruine and rooting out , and thinke well thereupon ; Therefore shall shame couer thee , and thou shalt bee cut off for euer , Obadiah , verses 10. and 11. And no marvell : For Meros was curst , not because it holpe the enemies of GOD , but onely because it did not ayde GODS people ; Curse yee Meros , sayth the Angell of the Lord ; Curse yee bitterly the enhabitants thereof , because they came not to the helpe of the Lord , to the helpe of the Lord against the mightie , Iudges the 5. Chapter ▪ and the 23. verse . Ruben also th● eldest of the Children of Iacob , from whom most helpe was expected , was gently admonished , and that for with-drawing himselfe ; saying , Why abodest thou among the Sheepe-foulds , to heare the bleatings of the Flockes , for the divisions of RVBEN there were great thoughts of heart , Iudges the 5. Chapter , and verse 14. To conclude , Let all godly hearted men therefore in the neede and necessitie of Gods people , thinke seriously vpon the Commaundement of the LORD , which hee giueth when his people are in trouble ; saying , The Inhabitants of the Land of TEMAN brought water to him that was thirstie ; they prevented with Bread him that fled . For they fled from the sword , from the drawne sword , and from the bent Bow , and from the grieuousnesse of warre , ESAY 21. 14. 15. And hauing ripely waighed and considered all thinges , follow MOSES the Prince of ISRAELL ; Choosing rather to suffer affliction with the people of GOD , then to enioy the pleasures of sinne for a season : Esteeming the reproch of Christ greater riches then the treasures of Egypt , Hebr. 11. 25. 26. Yea , this will all those doe that haue the eye of Fayth with MOSES ; For he had respect vnto the recompence of the reward , which by Grace is prepared for all those , that following GODS counsell , come to helpe his people in their neede , and rightly judge of their afflictions ; For so it is written , Blessed is hee that considereth the poore , the Lord will deliuer him in the time of trouble . Psal . 41. 1. ⸪ FINIS . Notes, typically marginal, from the original text Notes for div A13569-e100 a Pro. 25. 11. b Falsum ni●●● dicere licet , at veri aliquid tacere aliquando est utile . Aug. ad Gal. c. 2. & de bon● persever . ▪ 16. & in Psal . 5. & Ambr . epist . 23. ex ●●● . 16. 12. c Ezech. 13. 19 , 22. d Esa. 22. 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl . Mu●ca in luctu intempestiva narratio . Sirac 22. 6. Et Sophod . Oedip . Tyra . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud . Plut. de ethic . vi●● . & Sympos . 〈◊〉 . l. 1. c. 5. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ad Eunom . l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand . Bonum malum ●it tempore haud datum ●● , Eras● tempestiva aliqua volupta , nisit , nocet . H. St●ph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr . ad D●mon . Et data non apto tempore vina nocem . Ovid. remed . l. 1. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. 〈◊〉 l●m . l. 1. Nehem 8. 9. Luk. 15. 31. g Mat. 9. 15. Ma● . 2. 19. 20. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. Pyth. ode 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Man. Pal●●ol . ad fil praecept . 6. i Lament . 3. 37 , 38. Esa . 45. 7. Amos 3. 6. 2 Sam. 12. 11. And 16. 10. Iud. 3. 8 , 12. And 4. 2. 1 King 11. 14 , 23. k Et magis placandus Deus est in adversis , & minus laedendus in secundis : placari quippe debe● cum irascitur ; laedi non debet cum placatur . Adversa enim nobis per iracundiam Dei veniunt , secunda per gratiam Sal●ian . de Provid . l. 6. 
A01534	----	A good vvife Gods gift and, a vvife indeed. Tvvo mariage sermons. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1623 Approx. 246 KB of XML-encoded text transcribed from 52 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A01534 STC 11659 ESTC S102916 99838676 99838676 3063 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01534) Transcribed from: (Early English Books Online ; image set 3063) Images scanned from microfilm: (Early English books, 1475-1640 ; 1066:01) A good vvife Gods gift and, a vvife indeed. Tvvo mariage sermons. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. Gataker, Thomas, 1574-1654. Two mariage sermons. [8], 24, [4], 67, [1] p. Printed by Iohn Hauiland for Fulke Clifton, London : 1623. The first sermon is reprinted from "Two mariage sermons" by Gataker and William Bradshaw. "A vvife indeed" (caption title) has separate pagination; register is continuous. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Wives -- Sermons -- Early works to 1800. Sermons, English -- 17th century. 2004-08 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 Jonathan Blaney Sampled and proofread 2004-09 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A GOOD WIFE GODS GIFT : AND , A WIFE INDEED . Two Mariage Sermons . By THOMAS GATAKER B. of D. and Pastor of Rotherhith . PROV . 12. 4. A vertuous Woman is a Crowne to her Husband : But she that shameth him is as rottennesse in his Bones . LONDON , Printed by IOHN HAVILAND for FVLKE CLIFTON . 1623. TO THE WORSHIPFVLL MY LOVING COSENS , Mr. IOHN SCVDAMORE of Kenchurch in Hereford-shire , and Mrs ELIZABETH SCVDAMORE his Wife , many happy daies together , with all true Blessednes , both temporall and eternall . RIght deere , and vnfeinedly beloued in Christ Jesus , I haue a long time much desired some good occasion of testifying mine hearty affection to your selues in particular among others of that Familie , which I acknowledge my selfe so deeply indebted vnto . And I seeme now at length to haue lighted on that , that I haue so long longed for . Being to publish a wedding Sermō of a worthy Friend deceased , ( which I wish , if Gods good will had so beene , he had liued to doe himselfe ) containing matter concerning the holy disposition & Christian managing of Mariage Feasts ; I thought good to adioyne to it ( being it selfe but short ) some Meditations of mine owne , of somewhat a neere subiect , the occasion of such Feasts , to wit , A good Wife , by Salomon said to be Gods Gift . That which here I addresse vnto you , as to remaine a Monument of mine hearty wel-wishing vnto you , so to abide by you , as a Monitor to put you both in minde , what a blessing of God you enjoy either in other , and what cause you haue to be thankefull to him either for other . Since it pleased God by his prouidence and your Friends agreement to bring you together , and to knit that sacred knot betweene you , I haue not yet bin so happy , as to be an eie-witnes of your Christian and religious cohabitation & conversation : but haue by many beene informed of it , to my great ioy , that you tread both in the steps of your pious Parents , and therein shew your selues to be their Children , a not according to the flesh onely , but ( which would haue bin their greatest comfort , had they suruiued to haue seene it , and shall be your chiefest happines both here and hereafter ) according to the promise , euen of eternall saluation , annexed to the gratious Couenant of Faith in Christ ; which by your godly practise you shew your selues to haue common interest in with them . And indeed to speake in the Holy Ghosts language , then b are we truly the Children of our religious Parents and Ancestors , when in goodnes and godlines we take after those that we come of . c They are Abrahams Children , that doe Abrahams workes ; and d that tread in the steps of Abrahams Faith , who is the Father of all the Faithfull . Those that take other courses , and degenerate , ) as e too many do , ) from the Faith and Pietie of their Parents , are in Gods account , as our Sauiour termeth the Jewes , but f a bastardly brood ; rather g Hittites and Canaanites , then h right Hebrews , or i true Israelites , though they come of Abraham or Israel either after the flesh . They are not k the Israel of God , vnto whom the blessing is promised of mercy and peace ; yea of l peace , peace ; that is , of m much peace , n true peace , o all manner of peace , such peace as p no wicked one euer had or can haue . Which q peace far surpassing all humane conceipt , that you may constantly retaine in part here , and attaine finally vnto the full fruition of it hereafter ; r hold on , I beseech you , in that good course , that by Gods goodnes you haue already entred into , and haue made some good progresse in . Hold on , I say : yea s hold out : For t it is holding out to the end , that must bring you to u the end of your Faith , the saluation of your Soules . And that you may so doe ; ( because x standing still is dangerous ; and y vnlesse daily we win ground , we soone fall behinde hand and goe backward ; ) let it be your continuall care , and constant endeuour , z to grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ ; to whom bee glory both now and for euer : And to whose holy protection committing you and yours now and for euer , I take leaue of you for the present , and rest in Him Your affectionate Kinsman and hearty well-wisher , Thomas Gataker . A GOOD WIFE GODS GIFT . PROVERBS 19. 14. Houses and Riches are the Inheritance of the Fathers : But a prudent Wife is of the Lord. THERE be two things especially that commend a worke , a the Author , and the Matter . Both of them conspire to commend this Booke , as in the Title of it they are both expressed . b The Prouerbs , or Parables of Salomon , the Sonne of Dauid , King of Israel . For the Author , ( to omit the Principall , c Gods Spirit : for , d All Scripture is inspired of God : ) the Pen-man of it was Salomon , e the wisest meere man that euer was in the world since Adam , by the testimonie euen of wisdome it selfe . For the Matter ; it is Prouerbs or Parables , ( as the word in the Originall signifieth ) f Master-sentences , such as rule or sway , and are or may be of principall vse in mans Life . Now consisting for the most part of such Aphorisms and short Sentences , from the beginning especially of the tenth Chapter ; it is not necessarie , that they should haue any coherence one with another ; neither indeed for the most part haue they . Yet this and the next before it , haue some connexion : g the former being of the inconuenience that commeth by a bad wife , h This latter of the benefit that a good wife , that a wise and a discreet woman bringeth with her . There Salomon compared two grand euils together , and made a bad wife the worse of the twaine : Here he compareth two great benefits together , and maketh a good wife the better of the two . For the former ; i A foolish sonne , saith Salomon , is his Fathers sorrow : and a brawling wife is as a continuall dropping . k Mala intestina gravissima . Euils are the more grieuous , the neerer , and the more inward they are ; as diseases in the entrailes . And l mala domestica , domesticall euils , vex a man most , when m a mans enemies , as our Sauiour speaketh , are those of his owne house . n It is no small inconuenience to dwell neere a bad neighbour ; were such a one further off vs , he would be lesse troublesome to vs. And surely if to haue good neighbours be a matter of no small moment , then somewhat also it must needs be for a man to want such , and much more for a man to haue them that dwell neere him euill-affected toward him . An euill at the next doore may be bad enough , and may proue ouer troublesome ; an euill within doores , at home , in a mans owne house much more . But againe within doores there are degrees also : in a mans owne familie there are some neerer than others . A o sonne is neerer than a seruant , and p a wife than a sonne . q It is a sore crosse to be troubled , and it be but with bad seruants . It is no small vexation for a man to find vntoward & vnfaithful cariage toward him r in those that eat his bread , that feed at his boord ; much more to sustaine it at the hands of her , that taketh vp the same bed with him , s that lieth in his bosome . No euill to a bad bed-fellow , * to a bosome-euill , to that euill that lieth next the heart , either within or about the breast . Againe , though true mercy and compassion in some measure extend it selfe vnto all those , whose miseries and calamities we are acquainted with : yet the misfortunes of our deare friends affect vs more than of meere strangers : And t the wrongs and iniuries offered vs by professed and pretended friends we are wont to take more to heart . u It was not mine enemie , saith Dauid , that did me this wrong ; for then I could haue borne it . But it was thou , ô man , my companion , my guide , and my familiar friend . But Brethren are neerer than Friends . And howsoeuer Salomon truly saith , that x a Friend sometime sticketh closer to a man than a Brother : yet in nature a y Brother is neerer than any Friend is or can be . There is a ciuill knot onely betweene Friend and Friend ; there is a naturall band betweene Brother and Brother . And therefore , z A brother offended is harder to win than a strong Citie ; and their contentions are as a barres of brasse . b It is easier glewing againe of boards together , that haue beene vnglewed , than healing vp the flesh that is gashed and diuided : and the reason is , because c there was but an artificiall connexion before in the one , there was a naturall coniunction in the other : so it is easier reconciling of Friends than of Brethren , there being a Ciuill bond onely broken in the disiunction of the one , a Naturall tiall violated in the dissentions of the other . But Children they are yet neerer than either Friends or Brethren . They are d partes nostri , viscera nostra ; they are as e our very bowels , and part of our selues . And therefore no maruell if Salomon say , that f A foolish sonne is a sorrow to his father , and an heauinesse to his mother . And , g He that begetteth a foole , begetteth himselfe sorrow : and the father of a foole h shall haue no ioy . But behold here a further euill than any of the former . An euill wife , a contentious woman worse than any of them all . Husband and Wife are neerer than Friends , and Brethren ; or than Parents and Children . Children , though they spring from their Parents , yet they abide not alwaies with them . They are as i riuers rising from one head , but taking seuerall waies , making seuerall streames , and running apart in seuerall channels . But man and wife must bide by it . They are as two streames , that rising from seuerall heads , fall the one into the other , k mingle their waters together , and are not seuered againe till they are swallowed vp in the Sea. Children are as l branches shooting out of one stem , diuided and seuered either from other , or as grifts and siences cut off , or boughes and branches slipped off from their natiue stocke , and either planted or engraffed else-where . Man and Wife are as the stocke and sience , the one m ingraffed into the other , and so fastned together , that they cannot againe be sundred ; or as n those two peeces in the Prophets hand inclosed in one barke , and making both but one branch . And o Therefore , saith the Holy Ghost , shall a man leaue father and mother , and p be glewed vnto , or q cleaue fast to his wife : and They r two shall be one flesh . The neerer the bond then , the greater the euill , where it falleth out otherwise than it ought . s A foolish sonne , saith Salomon , is the calamitie of his father . And how is he his calamite ? He is t silius pudefaciens , such an one as shameth his Parents , and maketh them glad to hide their heads in the house . But u an euill wife is as the raine dropping in thorow the tiles , that maketh him weary of the house , that vexeth him so that it driueth him out of doores . Yea x as a dropping in a rainie day , when it is foule without and it droppeth within . So that it maketh a man at his wits end , vncertaine whether it be better for him to be abroad in the raine , or to bide within doores in the dropping . And for this cause Augustine compareth an euill Conscience to a bad wife , ( and it may seeme that he pleased himselfe somewhat in the similitude , y he maketh vse so oft of it : ) which when a man hath many troubles and afflictions from without , and would looke home , hoping for some comfort from within , is much more troublesome to him than any of those his outward crosses are ; is as a rocke or a shelfe to Sea-men in a storme , where they hoped to haue found harbour and shelter against it . Yea further , not as a dropping only that driueth a man from his house and home , and that when it raineth ; but a as a continuall dropping in such a day : So that b a bad wife is worse than a quartane ague , wherein a man hath two good daies for one euill . He that hath an euill wife , is as one that hath an euill soule , a guilty conscience , that euermore sticketh by him , that euery where accompanieth him , is a continuall euill companion with him c at bed & boord , d such as he cannot shift off or shun . And no maruell therefore if it be deemed the greatest temporall euill , because the most continuall , and the most inward , for a man to be matched with an euill wife , or a woman with an euill husband : For what is said of the one , is as true of the other , the relation betweene them being alike . To draw all to an head then . An vnkinde Neighbour is a crosse : but e an vnfaithfull Friend is a great crosse ; an vnnaturall Brother a greater ; an vngratious Childe yet a greater : but a wicked , vnquiet , or disloyall wife is the f greatest of all , and if we beleeue Salomon , goeth beyond them all . In regard whereof he also els-where pronounceth , that g it is better to abide on a corner of the house top without , than to continue with such a one in a wide house : yea that h it is better to liue in the wildernesse with the wilde beasts , than with such . But to leaue this that is without my Text , and yet next doore to it , ( so neere here doe good and bad neighbour together ) and to come neerer home : Some it may be hearing Salomon speake on this manner , might say , as our Sauiours Disciples sometime said , i If the case so stand betweene man and wife , it is good then not to marry . Now to such Salomon seemeth to answer in the words of my Text , that It is not euill to marry , but it is good to be warie : that it is not the abuse or badnesse of some , that ought to make Gods ordinance the lesse valued , or the lesse esteemed , being in it selfe and of it selfe a matter of great benefit : that as the inconuenience is great and grieuous that a bad wife bringeth with her ; so the benefit on the other side is no lesse that commeth by a good wife , by a wise and a discreet woman : who is therefore here commended as a speciall Gift , as a principall blessing of God , such as goeth beyond any other temporall blessing whatsoeuer . And surely k as there is no greater temporall crosse or curse than the one ; so is there no greater temporall blessing than the other . Now this Salomon to shew , as l before he compared two great euils together , and found a bad wife to be the worse : so here hee compareth two great benefits together , and affirmeth a good wife to be the greater . House and possessions , wealth and riches , land and liuing is m that , that most men regard , and looke after : yea men are wont to seeke wiues for wealth . But saith Salomon , as n a good name , so a good wife , a wise and a discreet woman is better than wealth ; o her price is far aboue pearles : For House and possessions are the inheritance of the fathers ; but a prudent wife is of the Lord. Which yet we are not so to vnderstand ; neither the former part , as if worldly wealth , and riches , and possessions were not Gods gifts : for p It is the blessing of God that maketh a man rich : q vnlesse he build the house it will neuer be built : and r it is he that giueth men power to gather wealth together . Nor yet againe the latter part ; as if Parents had no hand , right or power in disposing of their children , or in aduising them and prouiding in that kinde for them . s Sampson requireth his Parents consent . And t God chargeth his people not to make matches betweene their children and the Canaanites , either by giuing their daughters vnto the sonnes of the Canaanites , or by taking the Canaanites daughters vnto their sonnes : which he would not doe , were not they at all to deale in the disposing of them . And many , no doubt , would they take aduice of their Parents , and not follow their owne fancies , and make their wanton eye , or their wandring lust , their choser and counsailer in such cases , might doe much better than for want hereof they doe . But the meaning of Salomon is this only , that the one is a more speciall gift of God than the other ; that there is a more speciall hand of God in the one than in the other . As that is a lesse benefit than this : so that is in mans power more than this . So that two points then here in Solomons words offer themselues vnto vs : The former , that u A good Wife is Gods gift . The latter , that Gods prouidence is more speciall in a Wife than in Wealth . For the former . A good wife is Gods gift . For a prudent wife , saith Solomon , is of the Lord. And x He that findeth a wife , ( that is , a good wife , as , a y name for a good name , z as if an euill wife were no wife , deserued not the name of a wife : ) hath found a good thing ; and hath obtained a speciall fauour from God. It was one of the first reall and royall gifts that a God with his owne hand bestowed vpon Adam . And it must needs bee no small matter that God giueth with his owne hand . The Kings Almoner may cast small siluer about : but if the King giue a man somewhat with his owne hand out of his purse or pocket , it is expected it should be a peece of gold at least . The woman was Gods owne gift to Adam . And shee was Gods gift bestowed on him , b to consummate and make vp his happinesse . Though he were at the first of himselfe happie , yet not so happie as hee might be , vntill hee had one to partake with him in his happinesse . It was God that at first gaue Adam his wife ; and it is God that giueth euerie man his wife to this day . c God , saith Abraham to his seruant , will send his Angell along with thee , and will prosper thee in thy iourney ; when he sent him about a wife for his Son Isaak . And d Those that God hath ioyned together , saith our Sauiour , let not man seuer . As Augustine saith , that e Hee that at the first created man without man , doth now procreate man by man : so he that gaue man a wife at the first immediately , doth still giue men wiues by meanes ; f good ones in mercie , g euill ones in wrath ; the one for solace and comfort , the other for triall , cure , correction , or punishment . h No mariages are consummate on earth , that were not first concluded and made vp in heauen : and none are blest here , that were not in mercie made there . For the latter ; There is a more speciall prouidence of God in a Wife than in Wealth . Humane wisdome and fore-cast , endeuour and industrie , may strike a greater stroke , and haue a more speciall hand in the one than in the other . Men of wealth may leaue their heires land and liuing ; but i they cannot so easily prouide fit wiues for them . For first , they may bee deceiued in their choise . Many haue good skill in chusing of wares , in valuing of lands , in beating a bargaine , in making a purchase , that are yet but blinde buzzards in the choise of a wife . Yea the wisest that are may bee soone here ouer-reached . Since all is not gold , as we say , that glistereth . k The heart of man , saith the Prophet , i● deceitfull aboue all things . And , l None can tell what is in man or woman , but their owne spirit that is within them . Secondly , they cannot lincke hearts as they list . A Father may finde out a fit wife , and thinke such a one a meet match for his Sonne : and her Parents may be also of the same minde with him , as willing to entertaine the motion as hee is to make it ; and yet it may be , when they haue done all they can , they cannot fasten their affections . As m Faith , so n Loue cannot bee constrained . o As there is no affection more forcible ; so there is p none freer from force and compulsion . The verie offer of enforcement turneth it oft into hatred . There are secret lincks of affection , that no reason can bee rendred of : as q there are inbred dislikes , that can neither be resolued , nor reconciled . When Parents haue a long 〈…〉 e beaten the bush , another oft , as wee say , c●…th the bird : affections are set some other way , and cannot be remoued . And things fall out many times so vnexpectedly , such strong liking taken to some suddenly not once thought on before , and such strange alienation of affections , where there hath been much labouring to lincke them , and that where outward inducements of person , estate , yeeres , &c. haue concurred , that euen a naturall mans dimme eye may easily see & discerne a more speciall prouidence of God oft carrying things in these cases : And the tongues euen of such are enforced sometime to confesse , as the Aegyptian Magitians of Moses his miracles , r Digitus Dei hic est , There is a finger of God here ; so with Rebekkaes prophane friends , in such Mariage matches ; s A Domino factum est istud ; This is euen Gods owne doing ; and there is no contradicting of it . To make some Vse of these Points . First , Is a good wife such a speciall gift of God ? Then is Mariage questionles a blessing , and no small one , of it selfe : one of the greatest outward Blessings that in this world man enioyeth . t Blessed is euerie one , saith the Psalmist , that feareth God , and that walketh in his wayes . For thou shalt eat of the labour of thine hands : happie art thou , and it shall goe well with thee . Thy wife ●…l be as the fruitfull vine by the sides of thine house : and thy Children like the Oliue plants round about thy table . Lo , thus shall the man be blessed that feareth God. In the first place commeth the Wife , as the first and principall blessing , and the Children in the next . And surely to reason backward to that the Apostle doth : u If the root , saith hee , be holy , the branches also bee holy : and , If the branches , say I , be holy , then the root that beareth them much more . So here , If the branches bee blessed , the root that beareth them much more . If Children bee a Blessing , then x the root whence they spring ought much more to bee so esteemed . y Behold , Children and the fruit of the wombe , are the gift of God , saith z Salomon . Children are the gift of God ; but the Wife is a more speciall gift of God : shee commeth in the first place , they in the second : And gifts are vsually answerable to the greatnes of the giuer . It was a wittie answer of a great Prince , when he was disposed to be rid of a bold begging Philosopher : he asked a groat of him , and the King told him , a It was too little for a Prince to giue ; hee requested the King then to giue him a Talent , and the King told him , b It was too much for a Begger to craue . And surely God indeed in his speciall gifts to vs , is wont c to regard not so much what is fit for vs to aske or to expect , as what standeth with his goodnesse and greatnesse to giue . d God , saith Moses , looked vpon all that he had made , and behold all was verie good . And e Euerie creature , or ordinance of God , saith the Apostle , ( and hee had spoken of Meat and Mariage in the words before-going : ) is good . All Gods Creatures and Ordinances are good then ; but some are more excellent than others . And Mariage being of this latter sort , it is not holy onely , but euen honourable also . f Mariage , saith the Apostle , is honourable among all men : and no disgrace then to any man. So are we to esteeme of it , and not to contemne what God hath graced , or to dishonour what hee hath honoured . We shall but wrong the giuer in debasing his gift . Againe , is a good Wife such a speciall gift of God ? Then if we finde in mariage , inconueniences , hinderances , distractions , disturbances : Let vs learne what wee are to ascribe it vnto : Not to Gods gift or ordinance , but g to mans corruption abusing Gods gift , peruerting Gods ordinance , and turning that to his owne euill , that God hath giuen him for his good . For h there is nothing but is good as it commeth from God. But as pure water may take a taint from i the earth that it runneth by , or k the channell that it runneth thorow , or l the pipe that conueigheth it , and m the Sunne beames receiue a tincture from the coloured glasse that they passe thorow : so our foule hands and filthie fingers oft soile and sully Gods Ordinances , and our filth and corruption doth ost so taint and infect them , that they lose not onely much of their natiue grace , and are so strangely transformed , that n God himselfe can scarcely discerne his owne in them , but they misse also of their fruit and efficacie , and o of good and commodious , through our owne default , become euill and incommodious vnto vs. And as p Tyrannie in gouernment is not the fault of Gods Ordinance , but of mans corruption abusing it : so in these cases , the euill and inconuenience is not the fruit of Gods Ordinance , but of mans corruption accompanying it . If wee shall finde then in the married estate troubles and distractions , &c. ( as q the single life is commonly commended for quietnes ; ) r let vs not accuse God ; as Adam sometime closely did ; s The woman , saith hee , that Thou gauest mee ; shee gaue me of the tree , and I ate : as if hee had said , If thou hadst not giuen mee the woman , shee had not giuen me of the fruit ; and if shee had not giuen mee it , I had not eaten of it . t Gods gifts are all good . But let vs lay the fault where it is ; vpon our selues and our owne corruption , that u turneth honey into gall , and good nutriment , x as the foule stomacke into choller , or , y as the spider and toad , into venom and poyson . Else shall we be like those of whom Salomon saith ; z The folly of a man peruerteth his way , and his foolish heart fretteth against God. Secondly , Is a good wife Gods gift ? then let those that want them , learne how and where to seeke them . Doest thou want a wife , and wouldest haue one , and such a one , as thou maist haue comfort in ? Seeke her of God , seeke her with God. Seeke her , I say , first at Gods hands , seek her where shee is to bee had . Humble thy selfe in the sight of God , and betake thy selfe by prayer and supplication vnto God. a Euerie good gift , saith Iames , is of God from aboue : and to be sought therefore at his hands : and if euerie good gift , this more specially , that is so speciall a gift , and of so principall vse . And , b Euerie Creature or Ordinance , saith Paul , is to be sanctified by prayer . And if euerie Ordinance of God should be sanctified by prayer ; and it ought c to vshier all our actions , be they ciuill or sacred : then this also among others , yea this aboue and before others , d as that which ( through the blessing of God vpon it ) may proue a matter of the greatest benefit vnto vs , and without it a meanes of the greatest euill . Yea , seeke her as of God , so with God. Aske counsell at the mouth of God , when thou goest about any such businesse . e The Ordinances of God , saith the Apostle , are sanctified vnto vs , as well by the word of God , as by prayer . Then are they sanctified vnto vs by prayer , when wee craue leaue for the vse of them , and a blessing vpon the vse of them by prayer at Gods hands . Then are they sanctified vnto vs by the word of God , when wee haue warrant , and take direction , for what we doe in them , out of Gods word , when we f aske counsell at Gods mouth . Then wee seeke them with God , when wee seeke them by good meanes , when we seeke them in due manner . For when it is said that a good wife is of God ; wee are not so to conceiue it , that we are in such cases to vse no meanes at all ; but that wee are to vse none but good and lawfull meanes , such as God hath appointed , either prescribed or permitted . g The wife is bound , saith the Apostle , while her husband liueth : but if her husband bee dead , shee is at libertie to marrie where she will , but yet , h in Domino , in the Lord. Wherein they offend , either that goe too neere , matching within those degrees that i God hath inhibited : or that goe too farre off , matching k with such as for matter of religion they are prohibited to marrie ; and so transgressing those rules and directions that the word of God giueth . As also those that bee vnder the gouernment of others , or that desire those that bee in the power of others to dispose of ; they then seeke in the Lord , when they aduise with , and are content to be disposed of by those , whom God hath giuen power ouer them ; or when they seeke not to them in the first place , but to those , by whom God will haue them to be disposed . That which not Gods people alone , but l the Heathen also , by the light of Nature , saw to be equall and right . When they take other courses , they seeke beside God , and cannot hope or expect any blessing from God , whose order and ordinance therein they breake . In a word , wouldst thou be blessed in thy wooing , in thy wiuing ; Take God with thee in wooing , inuite him to thy wedding . Hee , if hee bee pleased , will m turne thy water into wine ; if he be displeased , hee will turne thy wine into vineger . Thirdly , learne hence what principally to aime at in the choise of a wise : to wit , at vertue and wisdome , discretion and godlinesse ; for that is indeed true wisdome . Salomon saith not , a faire wife is the gift of God. And yet is n beautie Gods gift ; and o a gift of good regard . Neither saith he , a wealthie wife is the gift of God : And yet is p wealth also Gods blessing , where it is accompanied with well-doing . But , a discrcet , or a wise woman is the gift of God. Many indeed there are , that chuse their wife by the eye : q The Sonnes of God saw the Daughters of Men to bee faire : and they tooke them wiues of them where they liked : as if they were to buy a pictùre or an image to hang vp in the house , or to stand somewhere for a shew . But r Beautie , saith the Heathen man , without vertue , is like a bait floating without an hooke ; it hath a bait to entice , but no hooke to hold . And , s A faire woman , saith Salomon , without discretion , is like a gold ring in a swines snout . t Fauour is deceitfull , and beautie is but u vanitie : but a woman that feareth God is praise-worthie indeed . Others againe regard wealth onely ; as if they went about a purchase , as if they were to marrie not them but their money , x as if they were to wed not the wife , but her wealth . But Salomon , when he saith , Houses and Riches are the inheritance of the Fathers : but a prudent Wife is of the Lord : hee implieth that these things may bee seuered , the one may be without the other . Lands may come by inheritance ; when y vertue may not . z Goods they are wherewith men may doe good , but not such as make those good that haue them . a Better it is , said the Heathen man , to haue a man without money , than to haue money without a man : so better it is to haue a wife without wealth , than to haue wealth without a wife . And surely , what comsort can a man haue of wealth with such a wife , that shall be as a corrosiue to his heart , b as corruption and rottennesse in his bones ? Againe , let Parents learne here what to aime at in the education of their Children , whom they desire to dispose of , and to dispose of so as they may bee a blessing , not a crosse or a curse to those that shall haue them : Not studie onely how to prouide portions for them : though an honest care also is to bee had in that kinde . c Parents , saith the Apostle , ought to lay vp for their Children . And , d He that prouideth not for his issue , is worse than an Insidell . Nor how to trim them vp , and set them out , in whorish or garish manner , to make them baits to catch fooles with ; but labour to traine them vp in true wisdome and discretion , in the feare of God , and such graces , as may make them truly amiable , as e well in Gods sight as in mans eyes ; in houswifrie , and industry , and skill to manage houshold affaires : that so they may be helpers to their Husbands , ( and not hinderers ; ) as f to that end they were made at first . Yea hence let the wise learne what she is to striue to , and labour for , that the may be indeed a good gift of God : g Not so much to decke and tricke herselfe vp to the eye , as to haue her inner man adorned with holy skill and discretion , whereby to carrie herselfe wisely and discreetly in that place and condition that God hath called her vnto : That shee may with the wise woman , h build vp the house ; and be i a crowne , and k a grace to him that hath her . That l her Husband and Children may haue cause to blesse her , and to blesse God for her ; and count it a blessed time when they came first together . Let her consider what a fearefull thing it is to bee otherwise . For her that was m made for a helpe , to proue not an helpe but an hurt : for her that was giuen for a blessing , to proue a crosse and a curse . As one saith of Eve , n reaft from Adam as a rib , and shot by Satan at him as a shaft : bestowed on him by God to consummate his felicitie , but made by Satans slight and her owne default , the meanes of his extreme miserie . Fourthly , let men bee admonished hence , whom to ascribe it vnto , if ought haue beene done in this kinde for them : euen to God himselfe principally , whose speciall gift a good wife is . Let vs take heed how in this case o we sacrifice to our yearne , or burne incense to our n●t . Ascribe not what is done for thee , to the mediation of friends , or to thine owne plots and policies , smoothnesse of language , fairenesse of looke , or the like . No : acknowledge God to haue beene the principall agent in the businesse : regard man and thine owne means , but as his Instruments . Of him she is , saith Salomon : not p as a Creature onely made of him , but as q one matched vnto thee by him : nor ●s knit to thee by his ordinance , but as r assigned thee by his prouidence : For that is it , that Salomon here principally aimeth at . Yea , let them hence learne what they owe vnto God , whom God hath vouchsafed such a blessing vnto . Hath God bestowed such a Wife on thee , as Salomon here speaketh of ? It is a precious Iewell ; such as thy Father could neuer leaue thee . It is a greater Treasure than the greatest Prince on earth , than the mightiest Monarch in the world is able to bequeath to his Heire . We see how Parents are oft troubled in making search for their Sonnes , and yet when they haue done their best endeuour , misse of that they desire . Wee might here rise by degrees on the better side , as we did before on the worse . As euils , so good things , the more inward the greater . A s trustie seruant is no small blessing ; a t kinde neighbour is a great one ; u a faithfull friend a greater ; x a wise sonne yet a greater ; and a prudent wife the greatest of all : a greater blessing than any of the former , that yet for temporall blessings may seeme of the greatest . And how do maried persons then stand engaged to God aboue others , whom he hath blessed in their choise ? A great measure of thankfulnesse owe they vnto him , proportionable in some sort to the blessing bestowed on them . Yea , as there is a greater measure of thankfulnesse required of them , than of others whom God hath not blessed in that manner : so there is a peculiar kinde of thankfulnesse required on their part . All Gods fauours require thankfulnesse : and the more fauours the more thankfulnesse : but some speciall fauours require some peculiar kinde of acknowledgement , proportioned to the qualitie of the fauor receiued . y Children are Gods gift : and our thankfulnesse to him for them is to be shewed in such duties , as hee requireth of vs in the behalfe of them , z in the carefull education and training them vp in good courses . In like manner : Thy Wife thou hast of Gods gift : and thy thankfulnesse to him for her , must be shewed in the performance of such duties , as he requireth of thee in regard of her * , as of loue , of kindnesse , of concord , counsell , contentment , &c. Fiftly , Is the Wife giuen vnto her Husband by God ? then must she resolue to giue herselfe wholly to him as her Owner , on whom God hath bestowed her , to whom hee hath assigned her . When Parents haue put out their Children , the Children must bee content to bee guided by those to whom they commit them : and when God hath giuen a Daughter , she must be content to liue with him , and be guided by him , whom God hath giuen her vnto . Neither is she to forsake him . For a they are not to bee sundred , nor seuered , whom God hath conioyned and made one . And there is a foule brand therfore vpon her , b that for saketh the guide of her youth , and forgetteth the Couenant of her God. Nor to refuse to be ruled by him : but c submit and subiect herselfe vnto him , vnto whom God hath giuen her : for d that is comely , saith the Apostle , in the Lord : and to bee imbraced therefore of her , as her Lot by God assigned her . Yea , is the Wife giuen the Husband by God ? then should hee esteeme her as a gift of God : and e liue with her , as with one giuen him and bestowed vpon him by God. f Wee cannot abide to see any thing that wee haue giuen another euill-vsed . And it be but a dog , an ●ound , or a whelp , if we see it neglected , where wee bestowed it , wee are wont to take it euill . But g if we should see a Iewell of some value , bestowed by vs on a friend as a token of our loue toward him , set at light by him , or should find it cast aside in some corner , would we not much more be grieued at it , and iudge that hee set as light by our loue , as hee doth by our loue-token . And hath no● God then iust cause to take it euill at thy hands , when hee shall see his gift abused , euill entertained , and worse vsed ; when hee shall see her mis-vsed of thee , whom hee hath as h a speciall fauour bestowed on thee , and hath therefore giuen thee i a speciall charge well and kindly to vse ? How are wee wont to be grieued , when wee see matters fall out amisse , where we haue been meanes to make the match ? If the wife be mis-vsed , that we haue holpen one to , we are wont to count it a wrong to our selues . And no maruell then , if God himselfe take to heart the wrongs done by vs , to those that he hath joyned to vs , if k he haue a quarrell against him that shall transgresse against her , whom he hath inseparably joyned to him , to be his Companion and his wife by l a Couenant of Salt. Lastly , if a good Wife bee such a speciall gift of God , then a good Husband is no lesse . For m the Husband is as needfull for the Wife , as the Wife is for the Husband . n Thy desire , saith God , shall bee vnto him . And if the Husband then be so to esteeme of his Wife , and to bee thankfull to God for her ; then is the Wife no lesse to esteeme so of her Husband , and to be thankfull likewise to God for him . In a word , let both man and wife so esteeme either of other , as joyned by Gods counsell , as giuen by Gods hand ; and so receiue either other as from God , bee thankfull either for other vnto God , seeke the good either of other in God ; and then will God vndoubtedly with his blessing , accompanie his gift to his owne glorie , and their mutuall good . FINIS . TO THE RIGHT WORSHIPFVL , AND his louing Kinsman , Sir ROBERT HARLIE Knight of the BATH ; And to the right worthie and religious , the Ladie BRILLIANA his Wife . RIght Worshipfull ; A former Sermon of mine concerning matter of Mariage being now the second time called for to passe the Presse ; In stead of adding to that , which some desired , I was aduised and requested rather by others to annex this . Whereunto hauing yeelded , I knew not which way better to direct it than to your selues ; ut whose happy conjunction some part of it was preached , the residue through streits of time being for that time suppressed . What then you should haue heard , if the time had permitted , both your selues may now reade ( if you please ) with some further enlargement , and others also ( if they thinke it may be of vse to them ) vnder your Names . Therein , as in a Glasse , as you , Worthy MADAM , may ( I doubtnot ) see your selfe liuely deciphered ; so you , Blessed SIR , yea thrice blessed in this your happy choise , might learne , but that ( I know ) you are not now to learne it , what a pretious Iewell God hath in her bestowed on you , and how great a measure of thankfulnesse you owe to him for his mercy to you therein . Yea both of you may behold here , what a blessed estate and condition of life it is , that GOD hath pleased to call you vnto , where the same is managed through his grace according to his will ; notwithstanding those vile and foule aspersions here in part laid open , that those of that Romish faction are wont to cast vpon it . If of those that abuse this holy and diuine Ordinance , and carry themselues otherwise therein than they ought , there seeme to any a Censure ouer-harsh here to be passed ; Let them consider that it is no other than Gods word giueth good warrant for ; and let them take heed , lest by censuring it , they giue suspition that themselues come within compasse of such Censure . To your selues ( I am assured ) no Apology shall need either for it , or mine addressing it to you . But hoping it will be accepted , as it is intended , as a testimonie of my sincere and intire affection to you both ; with hearty prayers to GOD for your happy cohabitation to be long continued to his greater glory , your mutuall comfort , and the further benefit of those that may haue dependance vpon you : I commend you to him , and his gracious Word , who vouchsafe thereby to build you further in those good graces that hee hath begun in you , that you may haue inheritance with those that are here truly sanctified , and shall hereafter bee eternally saued . AMEN . Your Worships to be commanded in the Lord , THO. GATAKER . A Wife in Deed. PROV . 18. 22. He that findeth a Wife , findeth Good ; and obtaineth Fauour of God. THis Booke of the Prouerbs is the Christian Mans Ethicks : And it hath this preeminence aboue most , if not all , the Bookes in the Bible ; that many of them are Sententious , a this consisteth all of Sentences . For what are Diuine Prouerbs , but b select and choise Sentences . So that we need not stand picking or culling here : As hee said of Cyrus his Court , ( and I wish might be said of ours ) c though a man should seeke or chuse blindfold , hee could not misse of a good man ; though wee goe here at aduenture , wee cannot doe amisse , wee are sure to meet with some choise matter or other . It is the manner of the Learned in reading of Authors , to set d marks in the margine , vpon such passages as are most remarkable . But there is Gods owne Marke set vpon euerie Sentence in this Booke , not by Salomon onely , but by the Spirit of God himselfe . Among the rest of these select Sentences , there are some , and those not a few , that containe matter concerning Mariage , either the Praise and commendation of a good Wife , or the dispraise , discommendation , yea and detestation of a bad . The Sentence contained in my Text , is concerning the former , though not wholly without some secret intimation of the latter ; as in the opening of it shall appeare . And in it we may obserue these Particulars ; 1. The partie commended ; a Wife : 2. The commendation giuen her ; Good : 3. The meanes of compassing her , by seeking , implied in the word , Findeth : 4. The principall Doner or Giuer of her ; God : 5. The nature and qualitie of the gift ; a Fauour . For the first of them : A Wife ? may some say , What ? Is euerie Wife , or euerie woman then such as Salomon here saith ? yea , doth not the same Salomon himselfe elsewhere say , that some Wife there is , e that pulleth downe the house ? that is , not as a corrosiue at her Husbands sides , but f as corruption in his bones ? or g like a continuall dropping in a rainie day , that maketh a man wearie of his home , and either driueth him out of doores , or will not suffer him to rest within ? And that h it is better for a man to dwell on the house top , exposed to wind and weather ; or i to liue in the wildernesse k among wilde beasts , than to keepe house with such an one . To this there are diuers answers giuen . For first some say , that l a Wife so long as she continueth a Wife ; that is , so long as she is not disloyall , but is honest , as we say , of her bodie , though shee bee neuer so contentious , vnquiet , or inconuenient otherwise , is to be esteemed as a Benefit . As m a bad Magistrate , say they , is yet better than none : ( n Better a Tyranie , than an Anarchie : ) so a bad Wife is yet better than none at all . But this seemeth scarce sound . For first , it were but a verie sorrie commendation of a Wife , to say , Better such an one than none at all . o What manner of good call you that , saith Ierome , and before him p Tertullian , that is not deemed or termed good , but in comparison of some greater euill ? That is not good , to speake properly , but q lesse euill onely . Againe , when Salomon saith , that r it is better to liue on the house-top , or abroad s in the wilde wildernesse , than with such an one , hee plainely implieth , that ( as t Sophocles saith of some friends ) it is much better to be without her than with her ; to liue solitarie , than to liue with such . Secondly , the answer of some others is , that u Salomon speaketh this in regard of the end for which the woman was made , and for which God gaue her , which was z for mans good . But neither doth this satisfie . For first , Salomon seemeth to speake here rather of the fruit and benefit that commeth by a Wife , where she is such as she should be , than of the bare end for which she was made , or is giuen : And greater is the euill , if being made and giuen for such an end , she proue contrarie thereunto . Againe , howsoeuer cc the Woman was at first made for mans good : Yet is not euerie Wife giuen of God for good , but some , as Salomon saith , † of worldly wealth , * for the euill of him that is to haue her : as x Saul sometime gaue Micol his Daughter to Dauid , that shee might bee a snare to him . As Rulers are sometime giuen in wrath : y I gaue them , saith God , a King in my wrath : so are Wiues also sometimes giuen not in mercie , but in wrath . z The Sinner , saith Salomon , and he that God is angrie with , shall light vpon such . Thirdly , others answer , ( and their answer is more probable ) that it is a a Synecdoche , a putting of the generall for the speciall ; or b an Ellipsis , a defectiue speech ; that there wanteth the word good : as c wooll , for white wooll ; and d a Male for a sound M●le : so e a Wife for a good Wife ; which the vulgar Latine therefore hath put into f the T●xt . This may well seeme somewhat : but yet this is not all : there seemeth somewhat yet more in it than so . A Wife , saith Salomon ; or , g a Woman : I need say no more ; h as if an euill Wife were not a Wife , an euill Woman were no Wife . As in the Iewish Talmud , an vngracious Sonn● is called i a Sonne no Sonne ; and in Scripture , a foolish People is called k a People no People . And in the Greeke Riddle , * an Eunuch , a Man no Man ; and the B●t , or the Flitter-mouse , a Bird no Bird : and the Ferula , or Giant Fennell , a tree no tree ; and the P●mice , a stone no stone : So a bad Wife in Salomons reckoning , a Wife no Wife . It is like that of S. Iohn : l He that saith , I know him , and keepeth not his Commandements , lieth . But what then ? Doth euerie one that knoweth God , keepe his Commandements ? Doth not S. Paul say of some , that m when they know God , they glorified him not as God ? yea , but n su●h knowledge , in S. Iohns account , is as no knowledge : it is at least o as good as none . So , p Execute iudgement , saith God ; and hee saith not , right iudgement ; because q Wrong iudgement is no iudgement , but mis iudgement , saith Augustine . And r a Name , saith Salomon , ( and hee saith not , a good Name ; as if an euill Name were no Name ) is s better than riches ; or t than a good ointment . And those rebellious builders of the Tower of Babel ; u Let vs get vs a Name : and those great ones before the Floud , x Men of Name , or renow●… . And on the contrarie , we say of some , that they are y Men of no note , or no Name ; that is , z of no great note , of no good Name ; as it other than such were none . And in like sort here Salomon , He that findeth a Wife , meaning onely a good Wife ; as if none but such deserued that Name . So that the Point of Instruction which wee obserue hence is this , that She that is not a good Wife is as good as no Wife . a I count that no Dowrie , saith one that is commonly so called ; b nor doth the Spirit of God count her a Wife , though she be vsually so reckoned ; where pietie , honesty , sobriety , modesty , and wisdome are wanting . c A bad Wife is as no Wife in Gods account . And that not without good Cause . For she is but a Shadow without Substance ; shee hath d a Title without Truth : She beareth the Name ; but doth not the Worke of a Wife . For what is a Wife , but e a Woman giuen to Man to be an Helpe and a Comfort to him ? But as f the Father of a foole shall haue no ioy of him : So the Husband of a bad or a foolish Woman , is like to haue little ioy , or helpe , or comfort of her . And how is she a Comforter , that yeeldeth no comfort ? How an Helper , that affordeth no helpe ? They are g Friends in Name , saith one , but not in deede , that sticke not by a man , but faile him , when he standeth in neede of them : So is she h a Wife in Name , but not in Deed , that affordeth not her Husband that Helpe and Comfort that a Wife ought , and that at first she was intended for . The Prophet stileth some i Pastors , Idol-Shepherds . And why so ? Surely , because they are as Images or Idols , that k beare the Names , but haue not the Nature of that whereof they are Images ; l they are not in truth that that they are termed : m they haue mouths , and speake not ; eies , and see not ; eares , and heare not ; hands , and feele not ; feet , and walke not : they haue the limmes and lineaments of a Man , but without motion and action : And so those ; n they are called Seers ; but they see not ; and Watchmen , but they watch not : o they beare the Name of Feeders ; but they feed not ; they haue the Titles of Teachers and Preachers indeed ; but they neither preach , nor teach at all . In like manner well may shee bee tearmed an Idol-wife that beareth the Name of a Wife , and sitteth in the house as p the Image of a Wife , but doth no part of the office or duty of such an one . Surely , as St. Iames saith , that r Faith without Fruits is liuelesse and dead , as s a Body without Breath : such Faith is t no Faith indeed , but a meere u Carcasse of Faith : So a Wife without Works , shee that beareth a Wiues Name , but doth not a Wiues worke , is no Wife indeed , but a liuelesse Image of a Wife , or ( as x Lamechs second Wiues Name importeth ) y a shadow onely of such an one . And if she be so that performeth not the Office of a Wife ; what is she then that doth the contrary ? Who when she should be a an Helper , prooueth b an Hinderer ; in the best things especially : like c the Friend , that prooueth a Foe , when he should shew himselfe a Friend ? when she should be a comsort , proueth a crosse , a curse , a discomfort ? Shee that was made and ordained d for Mans special good , e crossing the end of her owne Creation , and Gods Ordinance therein , proueth the meanes of his greatest euill ? Like the Scribes and Pharises , that f sat in Moses Chaire , professing themselues and pretending to be g Pastors of Gods People ; but , as our Sauiour telleth them , were indeed h Theeues , and Robbers , and i Murtherers of them , k Wolues either l in Shepherds weeds , or m in Sheeps clothing , such as not only fed not , but n killed and destroyed those , o whom they ought to haue fed and saued . And certainly the good Wife is not so great a Blessing , but the bad is as great a Crosse. p No greater Comfort vnder the Sunne than the one , q nor discomfort than the other . Againe , A Wife is as r a part , or a limbe of her husband . As Children are said to be s part of their Parents ; because they haue their being originally from them : So the Woman may well bee said to bee a part or limbe of Man , because shee had her beginning and her being originally from him . For t The Woman is of the Man , saith the Apostle ; and not the Man of the Woman : as Children are of their Parents , and not their Parents of them . The u Woman was made of the Mans rib . She was at first x taken out of man ; and is therefore by Creation as a limbe reast from him . And the was afterward ioyned againe in Mariage with Man , that by Nuptiall coniunction becomming z one flesh with him , she might be as a limbe restored now and * fastned againe to him . Euerie Wife should bee then as a part of her Husband ; as a limme of him that hath her . But the Woman that beareth the Name , and standeth in the roome of a Wife , but doth not the office and dutie of a Wife , is but as a an eye of glasse , or a siluer nose , or an i●orie tooth , or b an iron hand , or c a woodden leg , that occupieth the place indeed , and beareth the Name of a limbe or a member , but is not truly or properly any part of that bodie whereunto it is fastned ; it is but d equiuocally so called . Yea , those artificiali and equiuoca●●●imbs , though they bee not properly parts , nor stand the bodie in much stead : yet are they rather helpfull , than hurtfull or harmfull any way to it ; they helpe to supply a place defectiue , that would otherwise stand vacant , and by supplying it , to conceale in part such e blemishes , as would otherwise lie more open to the eye of others . But with a bad Wife , an vndiscreet woman , it is far worse . Shee not onely standeth her Husband in no stead , but thee is f a sore burden , and a foule blemish , and not an eye sore onely , but euen an heart-sore to him that hath her . g She h shameth him , saith Salomo● , and is i as rottennesse in his bones . And she may therefore be compared rather to k a wart , or a wen , and that sited and seated in some conspicuous part ; ( for l she is as ointment in ones hand that cannot bee concealed ) which as it is no benefit , so it is a burden and a blemish to the bodie ; or to a wolfe , or a cancer , that m consumeth the flesh , wasteth the vitall parts , and eateth euen to the verie heart . For n no sorer vlcer than a bad friend , in Sophocles his iudgement ; than a bad wife , in Salomons account . Well saith o Augustine of vngodly and bad-liued Christians , that p though they bee in the bodie of the Church , yet are they no part of it : they are but as excrescencies , or as excrements , or q as bad humours in mans bodie : the Bodie is but the worse for them ; and r were better without them . And the like may be said of such Wiues as these are . The one are in the House , as the other are in the Church : ( Such s a Wife in the house , as a worme in wood , saith Ierome : ) wasters and consumers both of the Husband and of it . And if the Wife be one , as Salomon telleth vs , that helpeth to t build vp the house : surely shee that helpeth to pull downe that that the Wife buildeth , may well bee ●uled , u a foolish woman , if you will , but no Wife . Augustus Caesar vsed to terme his three vntoward Children , his x three materie impostumes , or his three vlcerous cancers . And if foolish and vngracious children may well be so termed , as y being no better to those that breed them : much more may a peruerse Wife , being no better euen in z Salomons iudgement than either of those to him that hath her ; the rather since that as shee came from a part neerer the heart than they , so her peruersenesse may well goe neerer the heart with him , than their vntowardnesse with them . As well therefore may a wart , or a wen , or a wolfe , or a cancer bee termed a part of the bodie , as that woman be termed a Wife , that is but a blemish , as a wart ; or a burden , as a wen ; or a continuall heart-sore , as a wolfe ; or corruption and rottennesse , as a cancer or a gangreane , in the bones of him that hath her . And no maruell then , if a bad Wife bee not accounted with God as a Wife , when shee is ( not onely as good as , but ) farre worse than no Wife ; when it is so much better to be without her , than with her . Now this Point then may serue , First for Examination for women hereby to examine themselues , whether they be Wiues or no. But , What needs that ? may some say . T is well enough knowne already , that wee are wiues and maried women . We were contracted before companie ; and maried openly in the face of the Congregation , all ceremonies and circumstances obserued that could bee required , or are vsuall in such cases . And the Church booke where we were maried , will testifie as much . I answer . All this may bee , and yet thou no Wife for all that . A maried woman thou mayst be , and yet no Wife . For , though thou wert contracted a before a thousand Witnesses ; and married publikely in the frequentest and most solemne assembly , not by the hand of an ordinarie Minister , but of a Bishop or an Archbishop , no rite or Ceremony omitted , either the Wedding Ring , ( that Tertullian b more than once mentioneth , and c freeth from taint of Superstition ) or any other : Yet art thou no Wife , if thou doest not the dutie of a Wife ; if thine Husband haue not that good of thee that Gods Spirit here speaketh of . Let me shew it thee by the like . The Iewes were all circumcised ; and yet God saith by Ieremie that d he will visit all those that are vncircumcised , and e the Iewes among the rest . Why ? might some men say ; were not the Iewes circumcised then ? No ; saith the Prophet ; f Those other Nations are vncircumcised in the Flesh ; and you Iewes , though circumcised in the Flesh , yet are vncircumcised in spirit . And g that outward Circumcision of the Flesh , saith Saint Paul , it is nothing , without the inward Circumcision of the Spirit . And , h Circumcision is accounted no other than Vncircumcision , if a man be not a keeper of the Law. Or , to come neerer home : i Baptisme saueth ; saith Saint Peter . But what then ? might some thinke : Are all that are baptised sure to be saued ? yea vndoubtedly , k all that are effectually baptised : But the Baptisme that I speake of , saith the Apostle , is l not the putting away of the filth of the Bodie , but m the purging and clensing of the Soule . As a man then , though he haue beene dipt ouer head and eares in the Font , may yet in Gods reckoning remaine still vnbaptised , euen n as much as any Infidell , Heathen or Pagan , that was neuer offered vnto Baptisme ; In like manner may a Woman be ioyned to an Husband , yea and liue long with him as a Wife , and yet for all that be in Gods estimation as no Wife . But how may a Woman know then whether shee be a Wife or no ? I answer : Reade ouer the Rules that o S. Paul and p S. Peter prescribe Maried Women ; and examine thy selfe by them . Reade ouer q the Description that Salomons Mother maketh of a good Wife ; and compare thy selfe with it . There is set downe a Paterne and a Precedent for thee . There is r a Looking Glasse for thee ( as S. Iames speaketh of Gods Word in generall ) to see thy selfe in , and to shew thee what thou art . And it were to be wisht that as s the Philosopher willed his followers to view themselues oft in a glasse , that if they found themselues faire and comely , they might be carefull to haue their cariage and courses correspondent , if otherwise , they might striue by morall abilities to make amends for and recompence what were wanting that way : so that euery Maried Woman did , if not once a day , or once a weeke , yet once a month at least seriously looke her selfe in this Glasse . Which it is to be feared that too many are theresore very loth to looke into , because they know how they shall finde themselues there before-hand : And as t that old withered Harlot therefore cast away her looking Glasse , because she could not therein see her selfe such as she would ; so they shunne this Glasse , not affecting it , because they cannot see themselues therein such as they should . But u let vs set the Glasse before them that they may looke on it , and view themselues in it if they will : which if it shall shew them themselues farre other than they would seeme to be , it is not the fault of the Glasse , but their owne ; let them blame themselues , and not it . A Wife then , say those Apostles , is one , that is a subiect and obedient to her Husband , as her Head. But many by this Rule , will hardly proue Wiues ; being b Mistresses ( as Ierome speaketh ) rather than Wiues , to those that haue them , or rather c whom they haue ; d being maried rather to them , then hauing maried them , as he speaketh . So that their Husbands ( if they may so be termed that are so mated ) may say , that e when they receiued their Wiues 〈◊〉 , ( if they ●ad ought at least with them ; for euen f those that bring nothing oft are as 〈◊〉 in this kinde , as those that bring most ) ther sold away their owne libertie , and tooke in g a M●…e in ●…d of a Wife ; as the Cynickes Master d●● h a Ma●…r in stead of a Seruant ; and Nazianzen sai●h that i some Wiues doe in stead of an Husband : One that will k rule and ouer-rule them , as he said that l Queenes , or m Queanes rather n of 〈◊〉 condition , their Concubines did Kings ; and of the Persian Monarks , when that State most flourished , it was a common by-word , that o ther were Ma●●ers of the whole world , and their wiues their Ma●… , not vnlike Cato his complaint also sometime of his Countri●en ; p All Men rule their Wiues , we rule all Men ; and our Wiues rule vs ; One that will guide and gouerne him that should be q her Guide , yea and , it may be , command him r more imperiously than many a Master would his Slaue . They are s no Men , saith one , but Bond-men to their Wiues , or t to their Portions at least , that endure it . And they are no Wiues sure , but Mistresses , or more than Mistresses , that offer it . Againe , she is a Wife , as u Salomons Mother describeth her , that is not a good Houswife onely in the House , but a good Wife also to her Husband ; that x doth him good all his daies , all the daies , at least , that she liueth with him . Shee is a Wife then indeed , and none but shee , in whom these two concurre , that shee is both a good Hous-wife , and a good Wife too to him that hath her . But how many Maried women are there , in whom neither of these are ? how many in whom they meet not ? How many are there not Hous-wiues , but y Drones rather ? liuing wholly on the sweat of their Husbands browes , as the Drone doth on the honey that the Bee maketh and bringeth in ? How many though not Drones , yet Droiles rather than Wiues ? that will toile and moile indeed about the house , as we say , like horses ; but are withall z of so crooked and crabbed a nature , of so currish , vnquiet , and contentious a disposition , that their Husbands can haue no ioy , nor comfort at all of them : there can be no comfortable cohabitation or conuersing with them . There may be good cause therefore euen for married Women to examine themselues whether they be Wiues or no : since that if they answer not that , which Gods word and will , yea which the very Name giuen them , requireth of them , they are as no Wiues in Gods account . But here a Question or two would be answered . For first , may some say : If such a Wife be no Wife , may a Man then lawfully put away such a Wife ? I answer ; No : As the Rabbines speake , a The bone thou must gnaw , that is fallen to thy Lot. There is b a knot of God betweene you , that cannot be vnknit . c God hath ioyned her vnto thee either in mercie , or in wrath ; to be , as he saith of Rulers , d either a Nurse to thee , or a Scourge . And e Those that God hath ioyned together , Man may not seuer . Yea but , may not a Man forbeare to doe the Dutie of an Husband to such an one ? For f why should I , will some say , be an Husband to her , if shee be not a Wife to me ? I answer ; No : g Thou owest it to God. And it is not default of dutie on her part , that can discharge thee of thy debt to him . As Basil saith of Rulers , h We must obey , the good as God , the bad for God. And S. Peter of Masters , that i Seruants must for k conscience sake be subiect to the froward as well as the courteous . So must thou doe the dutie of an Husband as well to a bad as to a good Wife , for conscience of Gods command . Doe thou thy dutie for God , and thou shalt haue thy reward from God. As our Sauiour saith l of those that relieue the poore , though they cannot requite them , yet God will reward them ; so though she doe not with kindnesse answer thee , God will requite thee , in the Resurrection of the Righteous . And so much briefly for Answer to those two Questions . Secondly , this Point may serue as for Examination , so for Premonition , to those that are to enter into this estate , that they consider seriously before-hand , what they vndertake , that they weigh well what they goe about : Not thinke as many doe , that they marrie for their ease , or they marrie to be maintained ; to be maintained in sloth and idlenesse , or in vanitie and pride : like those , who , as Bernard speaketh , m thinke to liue without Care , when they haue gotten a charge or a cure .. No : thou mariest to be a Wife ; and that is not n a naked Name , or a bare title ; it is the Name of an Office , that hath many Duties annexed to it . o It is not good for man to be alone , saith God ; I will make him an Helpe . He doth not say , I will make him a wife : or , I will make him a woman , that may be an Helpe to him : though hee meant so to doe : but , I will make him an Helpe . So that A wife is a Woman ioyned to Man to be an Helpe to him : And for a Woman to be a Wife , is to be an Help to her Husband . But wherein to be an Helpe ? p Let the younger Women , saith the Apostle , marrie , q breed , ( that is , beare , and bring vp ) children , and gouerne the familie . That is the end of their Mariage : and to doe that , is to be a Wife . And that therefore must euerie woman that intendeth to marrie , fore-thinke of , resolue on , and make account of before hand , if euer she meane to be a Wife . r Mariage is honourable , as the Apostle saith : And the Name of a Wife is an honourable Title . We are wont to giue them place before those that bee yet vnmaried , vnlesse they be farre vnequall otherwise . But s euerie dignitie hath some dutie annexed vnto it . And t it is not equall that those that refuse the one , should expect euer to enioy the other . Yea , the greater the honour is , the greater is the dishonour , if the dutie be not done that that honour exacteth . Thirdly , it may serue , as for Premonition , so for Admonition ; for premonition to those that intend or desire to enter , for admonition to those that are entred already . Art thou a maried woman then ? As Ierom saith to the Monk ; u Read what thou art here called , and be that that thou art stilēd . Thou art stiled a Wife . But thou art no wife , if thou doest not a Wiues worke : no more than x the Shepherd is a Shepherd if he feed not his flocke . Consider therefore well what the dutie of a Wife is , that thou mayest indeed faithfully and conscionably performe it ; that thou mayest make good what in that Name is required of thee . Else as one saith well , that y the verie title of godlinesse maketh the vngodly man guiltie : so z the verie Title that thou art called by , will one day condemne thee . And it had better for thee neuer to haue taken that Name on thee , if thou doest not that that the Name importeth . For as it were no sinne for a man not to feed a Flocke , if a he did not beare the Name , and take vp the place of a Pastor , if he were not called so to doe : So it were no sinne for a Woman , not to bee in this manner an Helper to Man , if shee did not beare the Name , and supply the place of a Wife , if she were not called to be such an one . And this is a great fault , with much griefe to bee spoken of , among many Professors , that they seeme verie carefull of the obseruance of the generall duties of Christianitie ; but are too too carelesse of performance of the speciall duties of their particular states and places : Forward Christians ( to see to ) in the generall ; but failing fouly and fearefully , when it commeth to the particular ; carelesse housholders , ( and you know what b the Apostle saith of such ; ) sond Parents ; negligent and vndutifull seruants ; no good Husband to Wife ; no good Wife to Husband : like a blinde Eye in the bodie , that hath sense and motion , the generall faculties , common to it with the other parts , but wanteth sight , that is c the proper function and office of it : or a lame hand , that is as sensible , yea more sensible it may be than any other part of the bodie , but either cannot , or doth not any worke . That which bringeth a foule scandall oft vpon Christian profession ; when wee shall heare , as many complaine , that they haue found more faithfull and diligent seruice in such seruants as haue giuen little shew of sauing or sanctifying grace , than in such as haue made great profession of pietie ; so others againe , that more louing and kinde cariage , and more dutifull demeanour towards their Husbands , is found in diuers women , though well natured , yet not religiously nurtured , than in many that would seeme to haue made great progresse in pietie : when many meere ciuill persons liue more louingly , more comfortably , more contentedly together , than not a few of those doe , ( wheresoeuer the fault be , sometime in the one partie , and sometime in both , ) that are otherwise verie forward and eager professors . As d if Nature were able to doe more than Grace could doe : or as if true pietie and godlinesse did not exact of Men and Women , a diligent , carefull , and conscionable performance of good Duties , e as well in the one kinde as in the other . Fourthly , it may serue for Information , to informe vs how God esteemeth of such as are faultie or defectiue this way . Art thou a Wife ; but not a good Wife ? God esteemeth thee as no Wise ; yea , as no Woman ; for f the same word signifieth either . g Search , saith God to Ieremie , all Ierusalem thorow , if thou canst finde a Man ; or if there be any one that dealeth vprightly : as if the rest , those that were not such , or did not so , were no Men. As h the Cy●ick sometime said , that there was a great throng of folke where he had beene at a solemne meeting , but few Men ; and hauing called Men to come to him , when many came flocking about him , hee beat them away , and said , i he called Men , and not them ; thereby implying that they were not such Men as hee meant . And surely , as such Men were no Men in his account : yea , bad Men are in truth no Men , how soeuer they seeme to be such : k You are much mistaken , saith he , if you take them all for Men that you meet with . They are Men in shape , but beasts in minde ; l Men outwardly , m Beasts , if not n worse than beasts , inwardly . o All the difference , saith one , is , that the one goeth vpright , ( and yet p some will hardly grant that too ) whereas the other groueleth vpon the ground . So bad Wiues are no Wiues in Gods account , nay , nor Women ; but wilde beasts , as q the Cynick sometime spake , in the likenesse of Women ; yea worse rather than such , as Salomon also plainely implieth , when he saith , that r it is better to abide with wilde beasts in the wildernes , than to be tied to keep house with such . And the like may and must bee said of the other partie . As the Wi●e is no Wife , i● shee bee not a Good Wife : so is the Husband no Husband , if hee bee not a good Husband . He is s no man , but a beast , saith Chrysostome ; a wilde beast rather than an Husband , that is not kinde and courteous , that i● ha●s● and currish to his wife . He is no husband , if he do not the duty of an husband ; as she is no wife , if she do not the worke of a wife . And t where both parties are herein faultie , and u rather bide than liue vnquietly together , we may well say of them , 〈◊〉 we vse to say , that they liue together , as Dog and Cat ; not as Man and Wife , but as bruit beasts , or not so well rather , as euen * wilde beasts are wont to doe . They are no better at all in Gods sight than such : and they must looke one day to answer , not onely for the wrong that they doe either to other , but for the wrong also that they doe vnto God and his ordinance , by bringing through their fault a foule imputation vpon it . Fiftly , this may serue for a Caueat to such as are yet to chuse . Doest thou want a Wife , and wouldest haue one ? Make enquirie for a good Wife ; else thou wert better haue no Wife ; better without her , if she be a bad one , than with her . Oh could I but get x a rich Wife , a wealthie one , saith one ; I were well , I were made for euer . And , Let mee haue y a faire one , saith another , and I care for no more . z Giue me the woman , saith Sampson , for she pleaseth mine eye . But as that worthie Grecian once said , that hee would rather haue for his Daughter , a a Man without money , than money without a Man : So better were it for thee to haue a wife without b wealth or c beautie , than to haue wealth or beautie without a wife ; and so d bee as farre from hauing the comfort of a Wife , as if thou hadst no Wife at all . e A man , saith one , may haue many Friends ( f such as we commonly call friends ) and yet among his many friends , hee may finde little friendship . And so may a man haue many a Wife , such as vsually beare the name of Wiues , and yet finde little enough of that good in any of them , that Salomon here intimateth to bee in a Wife . If thou wouldest haue a Wife then , g seeke thee a good Wife ; seeke thee a fit Wife . For if shee be not a good Wife , and a fit Wife ; ( and she is no good ●●fe for thee , if she be not fit for thee ; ) thou shalt haue no Wife of her . As a learned man said sometime of Rome hauing beene somewhile there , that a man might h Seeke Rome in Rome , and yet not finde her there ; Rome was so much altred from that that it had beene : And the Orator of Sicilie , after Verres had gouerned there , that men i sought Sicilie in Sicilie , it was by him so impouerished : And a Reuerend Prelate of ours , of Bellarmines latter works , that many k missed Bellarmine in Bellarmine ; they were so much vnlike to , and came so far short of his former . So mayest thou finde much want , and misse of a wife in a wife , if thou makest thy choise amisse . And so consequently doe thy selfe exceeding great wrong , embracing , with l Ixion , a cloud in stead of Iuno , or m with Paris , n a shadow without substance , a sorrie helpe , o a cold comfort , a wife , and yet no wife , in regard of any ioy or comfort in her , in regard of any helpe or furtherance from her . And were it not much better for one to be altogether without ? For what can be more miserable than to haue a Wife , as p couetous wretches haue wealth ; to haue the burden of a Wife , and to want the benefit of her , to haue the care , and not the comfort ? whereas the man that liueth single , as hee misseth of the one , so hee is yet withall freed from , and eased of the other . Lastly , Is such a Wife in Gods account as no Wife ? Let such then neuer looke for respect or regard with God , for any recompence or reward from God. If thou dost not a Wiues worke , neuer looke for a Wiues wages , neuer looke for a Wiues reward . There is no Christian Seruant , that serueth his master faithfully and conscionably , but q he shall for the same from God receiue a royall reward . And much more the Christian Wife , that doth carefully her dutie to him , whom God hath ioyned her vnto . Such as they be r Daughters of faithfull Sara ; so they shall haue their part and portion with her . But for the rest , since s they refuse to doe the work , they haue no reason to expect or looke for the wages . Their wils they may haue with their Husbands while they liue here ; but they are neuer like to haue any reward at Gods hands . How can they hope that he should reward them as Wiues , who reputeth them as no Wiues ? yea t worse therefore than no Wiues , because they ought to haue beene Wiues , and did beare the Name of such . In a word ; wouldst thou be a Wife in Gods account ? Thou must then be a Wife not in Name , but in Deed. For , u He is not a Iew , saith the Apostle , that is a Iew outwardly : x Nor is that Circumcision , that is outward in the Flesh. But he is a Iew , that is a Iew within : and that Circumcision that is in the heart and the Spirit is the Circumcision , whose praise is not of Man , but of God. So shee is not a Wife , that is , a Wife is Name ; but she is a Wife , that is , a Wife in Deed : She is that Wife , y whose praise and reward is both of Man and God ; or if not of Man , yet doubtlesse of God : From whom , as shee doth the worke of a Wife , so shee is sure to receiue the reward of a wife , though Man should not yeeld it . And so passe we on to the second Point ; from the Partie Cōmended , to the Cōmendation here giuen her . A Wife then ( such an one as deserueth the Name of a Wife , as is a Wife not in Name only , but in Deed , not in Title barely , but in Truth ) is a an exceeding great Benefit , a meanes of much good to him that hath her : He that findeth a Wife , findeth Good , saith Salomon . Good ; that is , much good , exceeding great good : ( For it is spoken b by way of excellency or eminency ; ) as if hee could not well tell how to expresse how much good might by her accrue to the Husband of such an one . And , c Shee will doe him good , saith Salomons Mother , and no euill , so long as euer they shall liue together . * An whole treasurie of good there is in a good Wife . To point onely at some generall Heads of this Good , that such a Wife bringeth with her . For the Time will not suffer me to insist long on ought . First , for Societie : d Man naturally affecteth company and Societie ; and e shunneth Solitude . f Societie is the very Soule and Life of Mans Life . g There is no comfortable fruition , or delightfull possession of ought without it . But h Solitude is vncomfortable : p There is no warmth in it , saith Salomon . k It is not good , saith God himselfe , for Man to be alone . For some other Creatures it may be ; but for him it is not , being l of a sociable Nature , as m many of them are not : And yet euen those also , though waiuing others , yet n admit and affect some kinde of Societie , as that by name that wee now entreat of . o Two therefore , saith Salomon , are better then One : in mankind especially naturally so made . And Adam in Paradise , though he were truly happie , yet was he not fully Happie : his Happinesse was not compleat ; he was nothing so well yet as he might be , while he was yet without a Mate . Yea p the Heathen man thought that though a Man were in Heauen , hee would haue little ioy or comfort , the lesse at least , of his being there , vnlesse he had some there like himselfe to conuerse with . There is q much want of comfort then in Solitude ; much Comfort in Societie . But r there is no Societie more neere , more entire , s more needfull , more kindly , more delightfull , more comfortable , more constant , more continuall , than the Societie of Man and Wife ; the maine t Root , Source and Originall of all other Societies : u Which of all others therefore Man is naturally most enclined vnto : And without which therefore euen the Heathen held x the House and Family halfe vnfurnished and vnfinished ; and y not fully happie , but halfe happie , though otherwise neuer so happie , till therewith it became compleat . Secondly for Assistance . a It is not good , saith God , for Man to be alone : I will make him an Helpe , or an Assistant ; not a Mate only , but an Helpe ; not a Companion only , but an Assistant too . b Man being a Creature of the kinde , not of those that loue only to flocke , and feed , and bide , and liue together , as Dawes and Stares doe ; but of those that desire to combine , and worke and labour also together , as the Bee and the Pismire ; hee stood in need , as of Societie , so of Assistance . c God of his goodnesse therefore prouided such a Mate for him , as might also be d an Helpe and an Assistant vnto him . And if Man before his fall in the state of innocencie stood in need of helpe , when his labour was no toile to him , no paine , but a pleasure ; then much more since his fall , now that his trauell is become toilesome vnto him , and the fruit of his sin hath brought so many burdens vpon him , which he was not before , nor euer should haue beene encombred with , had he continued in his first estate . e Much need therefore hath Man of helpe . And , f Two therefore , saith Salomon , are better than one : not only because g they impart comfort and courage mutually either to other : ( for , h if two lie together , saith hee , they haue the more warmth : ) but because they may helpe and assist either other : for i if two goe together , it giueth the more strength : k if the one fall , the other may helpe him vp againe : and l two may stand , where one may faile ; and m doing the more worke , they may earne the better wages . Now behold here a fit , and a readie Helpe . A fit Helpe , I say , for Man : For who fitter to helpe Man , than she , whom God himselfe hath fitted for man , and made for this very end to be a fit helpe for him ? n I will make him such an Helpe , saith God , as shall be o meet for him : one that shall be as his match , as p his mate ; one that being in all parts and abilities in a manner as himselfe , shall furnish him with q a second selfe , that may better and more fitly steed him , than any other help in some kinde can ; that being r glewed as it were to him , and so becomming s one with him , may make him as two , who before was but one , as t seeing , saith the Heathen Man , now with foure eies , working with foure hands , walking with 4. feet : whereof u the one paire 〈◊〉 watch , while the other ( if need be ) take rest the one paire may work and walk , if the other ●aint and f●ile . Ye● an Help , as fit , so rea●ie at hand at all times , vpon all occasions at all assayes . x Friends that dwell a farre off , saith the Greeke Prouerbe , are as good as no Friends : because they are out of the way when a man standeth in need of them , when he hath occasion to make vse of them ; so that a man cannot haue their helpe , when he would . But here is y an Helpe euer at hand ; as readie at all times to attend thee , as the Hand is to helpe the Head , or any other part of the Bodie is to doe seruice vnto it . And certainly z as there are offices not a few , that none can in many cases so fitly performe about a Man , as a Wife may : So there is no helpe that he hath , or ordinarily can haue , so readie at hand at all times as this helpe , because none so continually conuersant with him as Shee . Thirdly , for Comfort and Solace . Societie is at all times very pleasing and delightfull : But in times of griefe and heauinesse , as the more needfull , so the more gratefull because greater need and vse of comfort then . a The very ●…t of a Friend is amiable , and his company acceptable at all times ; but b neuer more vsefull than in times of crosse and calamitie , in times of danger and distresse . c The accesse of a meere stranger is at such times oft vnwelcome : d the presence of a Friend neuer more welcome than then . It putteth heart and courage into a man , when he is readie to sinke downe with despaire : e It putteth life into him and reuiueth him , when he is in a manner as a dead man , to see a Friend at hand , one that may either helpe to releeue and release him , or beare part of his burden with him , or f comfort and cheere him vp in the bearing of it , yea , or that may but bemoane him , and weepe together with him : For g euen that also is no small comfort sometimes . And of Helpe and Assistance the same may be said . h A man hath need of it at all times . Wee are as i limbes and members of one Bodie , that haue need one of another , and cannot so well at any time be without either other . But k helpe is nothing so needfull when we are free from aduersitie and afflictions . l It is neuer more necessarie than in time of trouble and distresse . m When a member is euill affected , it hath more need of aid from it fellow-members , both to ease it of that labour that it was wont to take , and to procure and apply what may bee needfull for it . Here is then a third Benefit that a good Wife affordeth . For n who is neerer at hand , or fitter to minister comfort in such cases , to cheere vp a man in griefe and heauinesse ▪ as o Dauids Harpe did Saul , * to accompanie him , and attend him in sicknesse and weaknesse , as p A●ish●● did Dauid ; to bee a● a Musitian to him in the one , as a Physitian in the other : as q to draw in the same yoke with him , in his labours and trauels , so to beare part of the burden with him in his crosses and troubles , which if r all true Christians in generall doe mutually with their Christian bre●●ren , Christian Man and Wife much more . This vse of a Wife , Paradise was not acquainted withall . s There is no Consolation , where there is no desolation ; saith Bernard . There is t no need of mercie , where there is no mi●r●e ; nor vse of comfort , where no crosse is . And i● in Paradise then , a place all of delight , u a garden of pleasure , there was yet need of he●pe and societie , and of the helpe and societie of such a one , whom yet there was not then this vse of : How much more then in this world , in this x vale of teares , where crosses are so rife , which there were not , and where the more crosses Man is encombred with , and hath to encounter withall , the more need of Comfort and A●●istance he hath ? Fourthly , for I●●ue . a Children , saith the Psalmist , and the fruit of the wombe , are an Inheritance of the Lord. b God blessed them , saith Moses , when hee said , Encrease , and multiply ; and by so saying conferred a power of propagation vpon them . For c God ▪ saith Augustine , when he blesseth , he doth what he saith . d The power of propagation then is Gods blessing . And indeed what greater blessing could God bestow vpon Man ? what greater honour & dignitie could he endow man withal ▪ than this , to make him an able Instrument of procreating and producing one in all respects like himselfe , e the chiefe of Gods works ; of f giuing being to a Creature endowed with Gods Image , wherein himselfe had beene created ? It hath been held as great , if not a greater honour , g to enrich , as to be rich ; and h to make a King , as to be one . It was Mans preheminence aboue the rest of Gods Creatures , that i he bare by Creation the Image of his Creator ; which none of them did , ( the k Angels alone excepted ) but he onely . It was a second honour , little inferiour , if at all , to the former , ( and l wherin Man outgoeth euen the Angels themselues also ) to be enabled by procreation to produce such another as God himselfe had created ; and by so doing to come m to imitate and to resemble God n ●is Creator , and o his Father , not in Name and Title onely , but in act , and in truth . This was a great Be●e●●t before Mans fall . In some respects it is farre greater since his fall . Man was then immortall : p he is now become mortall and corruptible . And want of issue is consequently now more vncomfortable , when men are subiect to mortalitie , than it had then beene , when Man was himselfe , to haue liued alwayes . q Good Lord , saith Abraham to God , what wilt thou giue me , when I goe childlesse ? r Hee had little comfort of all his s great wealth and store , ( t which is wont to make sterilitie the more vncomfortable , the greater it is ) so long as hee wanted an Heire to leaue it vnto , when hee should leaue this World himselfe . And it was that in all likelihood that made u the Prophet Esayes message so harsh and heauie to King Ezekiah , when hee brought him word that he should die ; x because had he then died , hee had died without issue : For his Sonne Manasses that succeeded him , hauing y fifteene yeeres at least suruiued that fit of sicknesse , was but z twelue yeeres old at the time of his Fathers decease . But by means of propagation Man attaineth to a a kinde of immortalitie , to a kinde of eternitie ; and b in his posteritie suruiueth himselfe . * The Father , we say , is not dead , as long as the Sonne liueth . A Man is not vtterly extinct , so long as any one remaineth of his race . To haue issue then is a great Blessing . And it is c a greater honour , saith Gregorie Nazianzene , to bee Father of one Sonne , than to bee Master of a thousand seruants . And * if issue be such a blessing , what is the meanes of obtaining it ? If the d Fruit bee so blessed , what is the e root then that beareth it , and without which it cannot with comfort be had ? For f without a Woman , issue cannot at all , g without a Wife it cannot lawfully , without such a Wife it cannot comfortably bee had . And indeed what comfort can a man haue either of such issue as is a fowle staine and a reproach to him , the sight whereof cannot but minister continuall matter of remorse to him , and renue the memorie , so oft as hee seeth it or mindeth it , of his sinne and of his shame ; or of issue by such an one , who when shee should be * the light of his eyes , and the ioy of his heart , is as a thorne continually in his eyes , and a sting at his verie heart ? Fiftly , for Remedie against Incontinencie . A benefit likewise that before Mans fall was not , because then there was no need of it . h The whole , saith our Sauiour , need no Physitian . Nor needed Man therefore then this Physuke , while hee was yet in perfect health . It is now otherwise with him ; And , k to auoid fornication therefore , saith the Apostle , let each Man haue his Wife , and each Woman her Husband . l There is in most Men and Women naturally an inclination and propension to the ●…ll coniunction . m The Man seeketh his rib , say the Rabbines ; and the Woman the Mans side . The Man misseth his rib , and seeketh to recouer it againe : and the Woman would be in her old place againe , vnder the Mans arme or wing , n from whence at first thee was taken . o Nor is this affection and disposition at all euil simply of it selfe . But since that sinne came in by the fall of our first Parents , Mankind hauing lost that power and command of it selfe that before it had ; this affection is not only p tainted and mixed generally with much silth , but it is growne so q violent , impetuous and head-strong with the most , that it is readie to break forth into grieuous inconueniences , if some course be not taken for the repression and restraint of it . Now r for remedie hereof in part hath God appointed this his Ordinance . Which cannot therefore but be esteemed as a singular Benefit and Blessing of all those that finde such infirmitie and s defect in themselues ; and howsoeuer they may be able so to containe themselues that it shall neuer breake forth into any grosse impure act , yet desire to keepe themselues t vnspotted as well in soule as in bodie , and to approue themselues vnto God in all puritie , as farre as may be , euen there also , where u none seeth but he himselfe . Adde wee hereunto in the last place , that a wise Woman , a discreet Wife is no small x grace and Honour to her Husband . And surely if any y outward thing may helpe to grace a Man , apparell , jewels , plate , hangings , house-furniture , attendants , followers , retinue , reuenew , issue , &c. then a worthie Wife as much as , yea much more than any such . z No greater grace to a Man , than to haue a discreet Wife , as no greater a disgrace than to be matched to a foole . b The Husband , saith Clemens of Alexandria , is a Crowne to his Wife . And , c A worthy Woman , saith Salomon , is a Crowne to her Husband : d Not a gold-ring on his finger ; ( and yet e that is accounted some grace too : ) nor f a Chaine of gold about his necke ; ( that is somewhat more in the eye , and is g vsuall only with great ones : ) nor a brouch in his Hat ; but h a crowne vpon his Head : euen a crowne of gold vpon the Head of her Husband , her Head : an ornament more conspicuous and eminent than any of the former ; the proper and peculiar i attire of Princes ; the principall k ensigne of the highest Honour . The Romane Ladie l Cornelia counted her two worthy Sons her chiefest Iewels , whom shee shewed therefore to a stranger lodging with her , that desired to see what Iewels shee had : as of m a Spartan Woman also the like is reported . Her n Children were the richest Iewels that shee had ; She the pretiousest Iewell that her Husband had . They were her Crowne ; as o Salomon also termeth them ; Shee his . Well might Shee be termed her Husbands Crowne , who for his sake and her Childrens good , p refused a Crowne offered her after his decease . And well may the Husband of such a Wife esteeme her as his choisest Iewel , who by the testimony of Gods Spirit doth as much grace him that hath her , as a Crowne doth him that weareth it . And thus you see some few Branches , and rude Lineaments of that goodnesse and beneficialnesse of this diuine Ordinance , which the Spirit of God by the Pen of Salomon here pointeth vs vnto . A good Wife being , as you haue heard , The best Companion in Wealth ; The fittest and readiest Assistant in Worke ; The greatest Comfort in Crosses and griefes ; The only warrantable and comfortable Meanes of Issue and posteritie ; A singular and soueraigne Remedie ordained by God against Incontinencie ; And the greatest Grace and Honour , that can be , to him that hath her . In regard whereof euen q the very Heathen themselues also , though led by the ba●e Light of Nature alone , yet haue admired the excellencie of this diuine Ordinance , and haue worthily preferred it before all other externall and temporal Blessings whatsoeuer . Now the due Consideration hereof may well serue ; First to controll those of the Church of Rome , who labour so by all meanes to vilifie , depresse and debase this Diuine Ordinance , as if they stroue who should cast most mucke , and durt , and dung , and filth in the face of it . Nothing is more odious and contumelious among them than the Name of a Wife , or a Wiued Person in some . The Name of a Concubine ( as wee shall shew ) is more acceptable with them , and more gratious in their Eyes . k Mariage is Honourable ( saith the Spirit of God by the Apostle ) and that among all Men. Yea l so Honorable ( saith Chrysostome ) that a man may with it ascend to the Episcopall Chaire ; the highest Honour in the Church . m Let a Bishop ( saith the Apostle ) be the Husband of one Wife . Which hee may well be , and yet n Vnblameable ; as is there also implied . And , o The Mariage Bed ( saith the same Apostle ) is of it selfe free from filth . p It is so ; and they are so , that rise from it , saith Primasius : it is no Sinne or Blame ; and consequently no blemish or staine to them . q What need they be ashamed ( saith Chrysostome ) of that that is honourable ? What need they blush for that that defileth them not ? As for r Whore-mongers and Adulterers ; God indeed will s iudge , and t be auenged on such . But saith the Spirit of Satan speaking by these Men or Beasts rather ; u Mariage is dishonourable : disabling men to holy Offices . For , x Those that be in the Flesh ( so mis-apply they the y Apostles words ) cannot please God. And , z The Mariage Bed is filth , luxurie , vncleannesse , pollution , obscenenesse , &c. ( Albeit Ignatius saith , that they haue a the Deuill in them that so say . ) And , b It is better for some men to commit Whoredome , than to contract Mariage . For it is not c a lesse Sinne only ( as some mince it ) but d an honester matter for them , to be naught with many secretly , yea f to keepe ( as it were ) an Hundred Whores one after another , than to take openly one lawfull Wife . g A point ( to vse Auentines words ) well pleasing Whoremaster Priests , who in stead of one Wife , might haue dealing with six hundred Harlots . Againe , d It is better , saith the Apostle , to marrie , than to burne . And , e Let those therefore marrie , ( that haue not f the gift of Continencie , ) that cannot contain . g Let them containe , saith Hierome of Virgins , if they will not marrie ; or let them marrie , if they cannot containe . For that is h the better course for them , saith Augustine , and long before him Cyprian , i if either they cannot or will not continue as they are . Yea not of Virgins barely , but of Votaries Epiphanius , k Better it is for one of them to take openly a lawfull Wife , than to be wounded daily ( l inwardly ) with vnseene shafts . Nay , say these Men , m Both are bad , but the latter is the better : ( as if they stroue directly herein t●…oppose the Apostle ) n It is better for some to burne , than to marrie , yea to doe that that is farre worse . For by Mariage their Votaries , Monkes , Friers and Nunnes , are disabled , saith Bellarmine , to the keeping of their Vow , which by Fornication , yea or a worse matter they are not . And , o by contracting Mariage , their Priests , they say , become Irregular : Whereas , as p by Whoredome , and Adulterie , yea or q Sodomie and r Bestialitie , though neuer so oft committed , if the fact be not notorious , they doe not . So that , s Mariage in such , as our Rhemists say , is the very worst kinde of Incontinencie : worse belike indeed with them then either of those are . t A foolish perswasion , ( to vse Saluians words ; yea a sottish superstition : ) to forbeare , ( nay , to condemne ) that that is lawfull , and commit that that is vnlawfull : to abstaine from the mariage Remedie , and to runne out into all impuritie ; as Bernard complaineth that u so many of them in his time did , that neither for multitude they could be concealed , nor for shamelesnesse did they seeke to be vnseene . x It is not Mariage , saith he , but Adultery that God condemneth . And , y what comparison is there betweene a Wife and an Whore or an Harlot ? saith Ierome . But thus they striue a to dishonour that that God hath ●●onoured , to disgrace that that he hath graced ; b preferring that before it ( it is no new , butan old complaint ) that c God most of all detesteth and abhorreth . In so much that the Glossers on their Canon Law confesse , ( a d strange matter , say they , and it is more than once in them : ) that e Luxurie hath more fauour than Chastitie in their Law. And so indeed hath it ; For , f He is admitted into the Ministerie , that hath had a Wife and an Harlot , when he that hath had two lawfull Wiues successiuely , is excluded . Where , g he that hath liued chastly ( saith the Glosse ) with a second Wife is refused , when a Fornicator is not . And , h He may be dispensed with for continuance in his office , that hath kept many Quean●s , when he that hath maried a second wife may not . Againe , i A maried Priest may by no meanes be endured . For , k if any Priest either openly or priuately contract Mariage , he is ipso facto depriued ; and therefore l must by all meanes be remoued . But , m An Whoremaster Priest the Bishop is not bound to depese . And though some n Old moth-eaten Canons will that such be deposed : yet those are now worne out of date ; and o They say now adaies , ( saith the Glosse , and they father it vpon p Blessed Saint Syluester , though q among his Canons it be not found ) that no man is to be deposed for Fornication , vnlesse hee continue still in it ; because mens bodies are more fraile now than formerly they haue beene . And , * It is commonly held , saith another Glosse , that for simple Fornication one ought ●…t to be deposed : since that few are found free from that vice . Indeed , r if they keepe Harlots openly , ( for here the Rule holdeth that the Glosse giueth , that s if they liue not chastly , yet they must doe that they doe closely ) or t he be caught in the manner , and euidently conuict of it , ( but e how can that be , saith another Glosse ; when no Lay-mans witnesse may be receiued , f nor may they bee beleeued deposing ought against a Priest , since they be their profest enemies ; vnlesse they will themselues g confesse it ? ) h then vnlesse within a months space ( for some time of respite they must haue ) they put their Queanes away from them , suspended they may be from office and benefice , vntill they haue done due penance . And yet is that accounted i too rigorous a course too , saith another Glosser , vnlesse it were for incest , or adulterie at least , albeit the delinquent were ( not a bare Priest , but ) a Bishop . Againe , k The Maried Priest must be l compelled to abiure his Wife ; but m the Whore-master Priest may by no meanes constrained to abiure his Whore : yea n hee ought not to abiure her . I might adde that those that haue beene principall enacters , eager vrgers , and seuere executers of these their Canons against maried Priests , haue yet made no bones of liuing otherwise indeed loosely and filthily themselues . Witnesse o Pope Honorius his Legate , who in a Synode here at London , hauing inueighed most bitterly against Priests Mariage , and made a solemne Decree against it , was the very next night taken himselfe with a Whore. As also Bishop Hulderick , who telleth Pope Nicholas in an Epistle of his to him , that p their Bishops and Archdeacons that make Priests mariage so vnsauourie , and compell them to leaue their Wiues , are yet so leacherously giuen themselues , that they neither abhorre or forbeare adulterie , no , nor incest , nor Sodomie . But one Instance more of their Iniquitie in this kinde shall suffice . They haue a Canon , that q if a man shall haue had two Wiues successiuely , the one before Baptisme , the other after he was baptised , he shall by the Apostles Rule , ( as they r mis-expound it ; ) s The Husband of one Wife , be made vncapable of holy Orders : Which yet t hee should not haue beene , had hee before Baptisme in stead of taking that one Wife liued neuer so loosely otherwise . And the Reason they giue for it is , u because the one being Sinne , was in Baptisme done away , the other being no Sinne , was not . This when it was questioned in Ieromes time , what saith he ( though one otherwise x not so equall to the Maried estate ) to it ? y This is new learning , saith he , that something shall be reckoned therefore for sinne , because it is not sin . z Are all Whoredomes , defilements with common Queanes , impieties , paricides , incests euen with parents , the vnnaturall pollutions of either sex by extraordinarie lusts , washed off in Baptisme ? And doe the staines of a lawfull Wife sticke on still ? And are the Stewes then preferred before the Bride-chamber ? That a they passe by that that is not lawfull , and obiect that that is . Or b is the Name of a Wife so foule a matter , that nothing can wipe it away ? Belike c Men had need to take heed how they take wiues before Baptisme , and contract honest Mariage ; Yea they were better to liue as those that haue Wiues in common ; or rather by all meanes auoid any Name of a wife whatsoeuer ; lest that after they come to beleeue in Christ , it become preiudiciall vnto them that they had not Queanes , or Harlots before-time , but Wiues . d These are like the Scribes and Pharisies indeed , straining a Gnat , and swallowing a Camel. e They punish Martage ; and ( not pardon onely , but euen ) crowne Whoredome . f Whereas of the one it is said , Mariage is Honourable , and the Mariage-bed is vndefiled ; of the other , Whore-mongers and Adulterers God will iudge . g Sure , if that that is filthie be cleansed in Baptisme , that that is cleane is not thereby defiled . And if for this one Particular Ierome charge them so deepely : how much more , all considered that before hath beene said , may they bee truly charged ( as their owne Glossers being Canonists also themselues confesse of them ) to shew more grace and sauour to Incontinencie , than to Chastitie , and to set lawfull Wiues behind Concubines and Queanes ? So that if it were , as these men seeme to say , nay as they peremptorily auow , it were not onely no great good , ( as being no furtherance , but a maine h hinderance to greater good things ; ) but a grieuous and a foule euill , that Gods Spirit by Salomon here so highly commendeth . But herein indeed they are not alone ; they tread in the steps of diuers old i Heretikes , long since condemned , who then spake of it , as they now doe . And it is no maruell therefore if God iustly punish them for this their contempt of , and contumely offered to that his holy Ordinance , by giuing them vp , as did the k Heathen sometime for their vnthankfulnesse , and those ancient l Herctikes , whom therein they concurre with , to the committing of such filthinesse and beastlinesse , as is m scarce once to be named , that which euen their owne n Authors themselues , not a few , confesse of them . Secondly , Is a Wife such a Benefit , where shee is such as shee should be ? This may serue to put vs in minde of the great corruption of Mans Nature , what a miserable deprauation Sinne hath brought vpon Mankinde , euen to the inuerting and corrupting of the greatest Blessings of God both on vs and in vs. For a what greater curse , or heauier crosse befalleth a Man oft than a Wife ? Or what one thing produceth more mischiefes and miseries than Marriage doth , where the parties are mismatched ? Many a one * neuer knew what miserie meant , till he came to know what a Wife was . And whence commeth all this but from Mans corrupt Heart , that b like a Toad or Viper , turneth all that it taketh , and the juice of all that it feedeth on , though neuer so good and wholesome of it selfe , into rancke poison ? This their corrupt nature therefore must married folkes seeke to quell and to kill , if they desire to finde that fruit in , and reape that benefit by this Ordinance , that Salomon here speaketh of , and to enioy that sound comfort either in other , that Christian Man and Wife ought to doe . And this their Corruption must they ascribe it vnto , if they meete with the contrarie , and finde ought otherwise therein . c It is not old Age , saith he , but the solly of old Men that maketh Old Age so burdensom as it is vnto many : Nor is it Mariage it selfe , but d the folly of Maried Persons , that maketh the maried estate so combersome to many : it is not the hauing of a Wife , but either thy Fault or hers that maketh her so burdensome vnto thee . Thirdly , Is a Wife such a Benefit , where shee is a Wife indeed ? No maruell then if we finde e so much euill , where it is otherwise . f The best things become worst , when they are once corrupted . The strongest Wine maketh the sharpest Vineger . No Creature more louely than Man , while he liueth : and none againe more gastly to looke on when life is once gone . Yea g no Crature more cruell or sauage than Man , when he degenerateth from his kinde : no Beast more beastly than Man , when he turneth h Beast . No maruell therefore if a Wife , i as shee is one of the greatest goods while she so cōtinueth , proueth on the other side one of the grteuousest euils , when she ceaseth to be such . Againe , all euills , as the k Elements , are most combersome and burdensome , when they are out of their proper place ; as Impietie in Professors , Iniustice in Iudges , because l Impietie is in the proper place of Pietie in the one , m Iniquitie in the proper seat of Iustice in the other . In like manner from a Wife is matter of discomfort more grieuous , because discomfort there is in the proper place of comfort , a great euill in the natiue seat and soile of a great good . And what greater Iudgement can befall any Man , than to haue those very things turned to his euill , that were at first ordained for his good ; those things especially conuerted , or peruerted rather to his greatest euill , that were created for his chiefest good ? To haue n his Table made his snare , o his bread his bane , p his raising his ruine , q his delights his destruction ; r the wood of his owne house a gibbet to hang him on ; his wife , that should be s the light of his Eyes , and the ioy of his heart , to be such a continuall Eie-sore , such a perpetuall Heart-sore vnto him , as t neither he is able well to endure , nor by any meanes may be rid of . Fourthly , Is a Wife such a Benefit , as is here implied . Then those that haue beene carefull in making their choice , and haue in good likelihood compassed such an one as is here intimated , they may with comfort , cheerefulnesse and confidence enter vpon this estate , x with good hope and assurance of finding much good in it , of reaping and receiuing much benefit thereby . It is the conceit of many that when Persons enter vpon Mariage , they doe but plunge themselues into y a world of cares , * an Ocean of troubles , an inextricable Labyrinth of inconueniences and annoiances . As if that estate like z a cursed soile , yeelded nothing , though neuer so well manured and managed , but thornes and thistles , but briers and brambles , but hemlocke and henbane , and the like noisome weeds . As if all the good and ioy of a mans life were gone , when he had once gotten this good ; all the comfort of it were ouer , when this Comforter once came ; and a a man were neuer like to liue merrie day , yea or merrie houre after : And that b if a man would liue merrily and comfortably therefore , he should neuer marrie . To omit what might here be said , that * no course of Life is free from Crosses : and that “ men doe not yet therefore either shunne or abandon other courses of Life in regard of those Crosses that either are incident vnto them , or that occurre in them . It is true indeed that Mariage bringeth many more Cares , as more Charge , with it , then the single life is ordinarily encombred withall . But yet are † those Cares counter●ailed with many singular Comforts that the single life is berest of : and c such as may well weigh downe whatsoeuer of that kind may rise vp in opposition to cause discouragement in any that are to enter thereupon , d if they bee fitted either for other , that they may liue as Man and Wise should together . e From the want whereof the annoiances , inconueniences , mischiefes and miseries against this estate obiected doe for the most part arise ; either because the parties matched sort not well together , or want wisdome and discretion to carrie themselues as they ought , either toward other . Not to adde , that in regard of some such cares and encombrances as necessarily accompany that estate , to abhorre and abandon Mariage , being otherwise so beneficiall , and so excellent an ordinance of God , is as Clemens well obserueth , a note but of a a nice and effoeminate Disposition , b well beseeming those Philosophers that referred all to ease and pleasure , and placed their whole felicitie and happinesse therein ; who therefore aduised also their followers to forbeare c Magistracie and Mariage ; but as misliked by d others of them that were of a more generous disposition , so vnbeseeming Christian men that are , or should be of a farre other Spirit ; and e sauouring too much both of disreputation of that diuine Ordinance , and of vnthankfulnesse to the Author of it . Fiftly , let the maried Wife learne hence what to apply her selfe vnto , that she may be a Wife indeed . The more f good shee doth her Husband , the more Comfort he receiueth from her , the more Benefit he reapeth by her ; the more shee doth the office of a Wife , the more shee answereth the Name shee beareth . And on the other side g shee ceaseth to be a Wife , yea to be a Woman , when shee ceaseth to be a meanes of good to Man : Since that the Woman was not made but h for Man , and i for his good ; and therefore shee answereth not her originall , if she be not so . And in vaine will it be for her to beare the * Name of that shee is not . Lastly , hence may the Maried Man also learne his lesson . For how ought he to make much of her , that is a meane of so much good to him ? k Giue her , saith Salomon , of the Fruit of her Hands : requite her in the same kinde againe . If l shee doe thee good all thy daies ; then oughtest thou all thy daies by all meanes in all kinds to seeke her good , her temporal , her spirituall , her eternall good . For m good requireth good ; and one good-turne , wee say , asketh another . Otherwise if thou beest found failing herein , her goodnesse to thee shall one day witnesse against thee . And the better ●he is to thee now , the worse it shall goe with thee then . Better it were for thee to haue no Wife , or one as good as none , if thou be not an Husband to her , as well as shee is a Wife to thee ; if thou beest not an instrument of good vnto her , as well as shee is vnto thee . For looke n what is required on her part toward thee , is required the same on thy part toward her : which vnlesse thou answer her with , thou art no more an Husband to her , than shee , if shee should faile therein , were a Wife vnto thee . But how may a man come by such a Wife , as is here spoken of ? may some say : such a one as shall be a meanes of so much good to him that hath her ? Shee must be sought ; saith Salomon . For o finding implieth seeking . And p He that seeketh , findeth ; saith our Sauiour . We must not thinke , becouse Salomen elsewhere saith , that Houses and inheritance are of the Fathers , but a good Wise is of God ; that therefore no industrie is to be vsed on our part , but that men should lie still , or sit them downe , expecting that God should drop Wiues downe out of the clouds for them , as Townes were said to come into q Timotheus his toiles , while hee slept . No ; vnlesse we seeke , we are not like to finde . And if by seeking we may finde , if after much search made , wee may light on such an one , we are well . Such a Wife then must be sought . And so sent r Abraham his Seruant to seeke a Wife for his Sonne Isaak . So s Naomi telleth Ruth her Daughter in Law , that shee will seeke out some fit match for her . There is good Reason to seeke such an one in two Respects : First in regard of the Rarity , the Difficulty . Because such are not easily found . * Where may we finde such a Man ? saith Pharao of Ioseph , implying that such an other as hee could very hardly bee found . And , t Where may a Man finde such a Woman ? saith Salomon . As he saith elsewhere of a faithfull Friend ; u Many men will boast , each one of his honestie ; but where shall a man finde a Friend truly Faithfull ; x one that indeed deserueth that name ? So many Women may promise great matters of themselues , or others vndertake for them : But it is y no easie matter , for all that , to finde out a good Wife , one that answereth the Name shee beareth . * Many Priests , and yet Few Priests too ; saith one of the Ancients : many in Name , but few in effect . So many Women , and few Wiues , may one well say ; few such , among many , as Salomon here entreateth of . z Good Wiues are rare Creatures , as well as a trustie Friends are . And though I dare not say of them , as Elihu of b an able Pastor , Salomon of c a Wise Man , and some other of d a true Friend ; One such of a thousand . Yet may I well and safely say , that as well here as else-where , e The greater Part exceedeth the better : there is f more drossie matter than pure mettall ; more pebles than pearles . As the Cynicke sometime g sought for a Man in a multitude of Men : so may such a Wife as Salomon here speaketh of , be sought , yea and scarce found sometime , among a multitude of Women . Secondly , In regard of the worth and dignitie . It is well worth a mans labour . Hee need not thinke much of his search , if he haue good successe in it . As the difficultie of finding requireth it ; so the dignitie of the thing sought requiteth it . h It is no wisdome indeed to seeke after toies and trifles , matters of no moment , that will not recompence a mans paines , when without much difficultie they cannot be had . But a worthy Woman is a matter of worth . She is well worthy the seeking . She is i a greater blessing than either House or Inheritance : and k her price is abone Pearles . And if there be l so much seeking generally on all hands after the one , much more may there iustly be as much after the other . But how must shee be sought then ? I answer : First m by due and diligent consideration of , and carefull search and inquirie into the nature , qualitie , and disposition , and into the life , courses and conueisation , of the partie motioned or affected for Mariage : whether shee bee so qualified as a Wife ought to be , and as is fit for one to be that should be thy Wife . For n fitnesse in speciall , as well as goodnesse in generall , is one maine ground of the good and benefit that a Wife is to bring to him , whom shee is matched vnto . Secondly , by vsing the helpe and taking the aduice of Friends . A course especially to be embraced and entertained of those that are themselues vnexperienced , or that are yet vnder the power of others . So did o Iacob herein follow his Father Isaacks aduice ; contrarie to p the practise of his Brother Esau And q Ruth was content to be ruled by her Mother in Law Naomi , though hauing not the power ouer her of a naturall Parent . Thirdly , by seeking vnto those that are the Parents or Gouernours of such as they affect or desire , being yet vnder the power of such . So did r Abrahams Seruant deale with the Friends of Rebekka . And s Sichem ( though t he had beene before indeed too forward ) with the Brethren of Dinah , and with her Father Iacob , by his Father Hamor ; the very light of Nature leading and directing them thereunto . Fourthly and principally by Prayer to God. As did u Abrahams Seruant , when hee was sent to seeke a Wife for his young Master : And as x Isaak did when hee dismissed his Sonne Iacob with Instructions and charge what course to take concerning a Wife . For ( and so passe we to the next Point ) God is the principall Doner here . He that will finde a Wife , saith Salomon , must obtaine her of God. And , p House and inheritance are of the Fathers ; but q a prudent Wife is of God. From God therefore it is that a Good Wife must be had . And no maruell . For first , r All good is of God. s Euery good Gift , saith S. Iames , is from aboue . And if euery good Gift , then this also among the rest doubtlesse , if not aboue the rest , being so principall a good . Secondly , t Children , saith the Psalmist , and the fruit of the wombe is Gods Gift . And , u I gaue Abraham Isaak ; and Isaak Iacob and Esau , saith God by Ioshua . And , x They be the Children that God hath giuen me ; saith Iacob to Esau. If Children be his gift , the Wife is much more . Neither can we haue them without her ; not her without Him. Thirdly , Euery good Woman is Gods Daughter : as y Adam is said to be Gods Sonne : z You shall be my Sonnes , and my Daughters ; saith God. He hath a speciall interest , more than ordinary , in them : and they cannot therefore be had without him . Fourthly , a Mariage requireth a coniunction of Minds , of Affections , of Willes . And b better it were , that Men and Women should neuer come together , vnlesse they beare heartie affection either to other , vnlesse they ioine hearts as well as hands . But as c the Kings Heart ; so d the hearts of all Men and Women are in Gods hand . As e he made them all , and f hee alone knoweth and g vnderstandeth them all ; so h he windeth and turneth them all which way he will , nor can any win or winde the Heart of any contrary to his will. Now , as such a Wife is of God ; so ( which was the last Particular ) It is a speciall fauour of God for any Man to obtaine such an one . As i the Man that getteth Wisdome ; so the Man that getteth a Wife , k a wise Woman , ( for there is l the same Phrase vsed in both places ) hath obtained a speciall fauour ( that is , * a singular Blessing , and such as he is wont to conferre on such as hee specially fauoureth ) at Gods hands . m Blessed is the Man that feareth God , saith the Psalmist , and that walketh in his waies . And n his Wife the fruitfull Vine , commeth in in the first place , as one of his chiefe Blessings ; and his Children , the fruit of this precious plant , in the next . And , o He is a blessed Man , saith the Son of Syrach , that hath lighted on a ●ood Wife ; and p that liueth with an vnderstanding Woman . Now this we may further and better conceiue by the Contrary . It is an effect of Gods anger to light on a bad Wife : q He that God is angrie with , shall fall ( into that snare , or ) into that pit . And * a truit therefore of Gods fauour to light on a good Wife . Yea it is a speciall fauour of God to misse of the one . ( r He that is good in Gods eye , that is , is in fauour with God , shall escape her , saith Salomon ) and a speciall fauour of God then to light on the other . There is a single Benefit in the one ; s a double Blessing in the other . Againe , It is a speciall fauour of God : For as it is a fauour , that cannot be had without him : so it is a fauour , that † he doth not ordinarily vouchsafe vnto euery one , no not vnto euery godly one . Many a good t Dauid is matched with a scoffing Micol . Many u a iust and religious Iob , with a foolish and vnkinde Woman ( if Woman at least ) rather than Wife . We see many daily mismatched , and x vnequally yoaked , y to their great griefe . And our eares are too frequently filled with the complaints of such , as can shew where z the shooe wrings them , but neither can tell , nor be told which way to finde ease . And as it is a fauour somewhat a rare , that God vouchsafeth not euery one ; so it is b a Blessing of much moment , where he pleaseth to vouchsafe it . It is a Blessing that bringeth a kinde of Heauen vpon Earth ; as the contrarie produceth a kinde of Hell here out of Hell : according to that which the Heathen Man well saith , that c euery Man when he marrieth , bringeth either a good or an euill Spirit into his house ; and so consequently maketh his House , to himselfe at least , either an Heauen or an Hell. Now the Consideration of these Points may well serue , Partly for Reprehension , and Partly also for Admonition . For the former ; It may first serue to reproue the Practise of those that seeke not at all ; make no search or enquirie ; but take Wiues as they stumble on them hand ouer head , ( as many doe d Friends , whom a pint of wine drunke together , or a game at tennis , or a set at Maw maketh Friends ; ) as if they drew cuts , or e cast Lots for them , as some sometime haue done . f If thou wert to take an house , or to hire but a seruant , saith Chrysostome , how carefull wouldest thou be to make diligent enquirie of the commodities and discommodities , conueniences and inconueniences , easements and annoiances of the one , who hath before dwelt in it , what neighbour-hood about it , and the like ; and of the qualities and conditions , vices or good parts of the other , whom he had formerly serued , how behaued himselfe in their seruice , how likely to proue fit for thy seruice , and the like . And g hast thou not much more cause to be carefull , yea curious in thine enquirie concerning her , whom thou mayest chance to make thy Wife ? That so h Iudgement , as it should doe , may goe before and lead Affection , and not follow and come after it . The rather since that i thine House if vpon triall thou mislike , thou maist leaue ; or thy Seruant , if he please thee not , thou maist put off againe , vpon a quarter , or halfe a yeeres warning at most . But k thy Wife there is no casting off againe : she must all thy daies abide by thee , all hers at least , like enough to last as long as thou liuest . Nay there is l no woman almost so vnwise or vnwarie , that will buy an earthen pitcher , or and it be but an halfe-peny pipkin , but she will view it well first , ring it , and trie it whether it be sound and whole or no : much lesse will they put any pretious liquor into bottell or vessell , but they will first sound it and smell to it whether it be sweet or no , and m trie it with water ere they trust it with wine . Whereas Husbands and Wiues , Men and Women take at aduenture , without any kinde of inquirie ; and they haue but a faire out-side , that is all they regard : It was n the fault of those before the Floud , and o the root and ground of that excesse of euill that brought in that vniuersall Deluge . Nor is it to be maruelled , if such rash and hastie proceeding produce hastie repentance p in these cases as in matter of q iudicature , and r other affaires oft it doth : If affection soone alter , where it was neuer well rooted , or soundly setled : if s such as cast Lots for Wiues this day , be willing the next day to part with them againe . Secondly , it serueth to reproue those , that seeke indeed , but seeke amisse ; that seeke without light , yea that refuse to vse such light as would be lent them , and is tendred vnto them , and that , when they haue more need of it then they are , it may be , aware of . Such are they , the younger sort especially , that thinke scorne to take aduice of their Friends , imagining themselues t wise enough to aduise themselues , and to make their owne choise . u That that proueth the very bane , and vtter ouerthrow of many an one , that might well haue done well , if they would haue beene ruled by those that wished them well , and were both able and willing well to aduise them : but refuse to hearken to any good aduice , till it bee too late , when they come to be scourged soundly with a rod of their owne making . Thirdly , it serueth to reproue others that seeke amisse in another sort : they knocke at the wrong doore , they goe not the right way to worke ; that seeke x by indirect courses to ensnare the hearts and entangle the affections of those whom they desire , being vnder the power of others , passing by their Parents , or others vnder whose power they are ; and whom as y God hath set in his place , so hee hath in part imparted to them his power of disposing . Such cannot expect any blessing from God on their seeking , seeking contrarie to his word and will. Fourthly , those especially come here to be reproued , that passe wholly by God , neuer looke vp to him : vse their owne industrie , it may be , and take aduice of their Friends , but neuer thinke on or looke after him that ought to be their principall aduiser , their chiefe Counseller , their best Friend , either to craue his aduice or to aske his good will. And no maruell , if so much neglecting him , they speed accordingly , they misse of that z that without him cannot be had . a Thou wouldest take it euill , that any man should be a Suitor to thy Daughter , and neuer come to aske thee thy good-will . Much more may God take it euill that thou shouldest seek to win his Daughters loue without crauing his good leaue . Fiftly , Is such a Wife a speciall Fauour of God ? Then be carefull to reconcile thy selfe in the first place vnto God , if thou wouldest hope , or doest dedesire to haue such a speciall fauour at his hands . If thou desirest a Mans Daughter , thou wilt seeke to get her Fathers good-will : And if there haue beene any breach formerly betweene thee and him , thou wilt vse all good meanes of working an accord and agreement betweene you , ere thou wilt come to make suit to him , to bestow his Daughter vpon thee . For little hope couldest thou haue to preuaile with him in a suit of that nature , b so long as there were jarre and enmitie between you otherwise . And how canst thou hope to obtaine the like fauour at Gods hands , if there be enmitie and hostilitie betweene him and thee ? Lastly , let such maried persons as God hath blessed in this kinde , learne hence what cause they haue to be thankfull to God either for other . Yea let the jarres and discord that they see betweene other Men and Women mismatched , and the crosse and cursed cariage of them either toward other , together with the manifold annoiances and grieuous mischiefes and inconueniences that ensue ordinarily thereupon , be a meanes to put them in mind of Gods great mercie and goodnesse to them , and of his speciall fauour towards them ; and to make them the more thankfull vnto him for the same . And since that they haue receiued either other from God , let them herein striue to shew their thankfulnesse vnto God , by endeuouring to bring either other neerer vnto God , by c helping either other forward in the good waies of God : Doe either with other , as Anna did with her Sonne Samuel , as d she had him of God , so she bestowed him on God againe ; returne either other againe to God , and labour to returne them e better than they receiued them . The better they shall make either other , the better shall they enioy either other : and the nearer they shall bring either other to God , the more good , through Gods Goodnesse , shall they haue either of other . The more Man and Wife profit in the Feare of God , the more comfortably and contentedly shall they liue together , the better shall it be for them both . FINIS . Notes, typically marginal, from the original text Notes for div A01534-e100 Mr. W. Br. a Rom 9. 3. b Eorum filij dicimur , quorum actus imitamur . Origen . in Ezech. hom . 4. & Greg. Rom. mor. lib. 20. cap. 17. c Job . 8. 39. Etiam virtus fecit mihi fratrem Iesum , patrem Abraham . Origen . in Ez●ch . ●ō . 8. & in Rom. c. 4. d Rom. 4. 12 , 23. Israel spiritalis a carnali , non nobilitate patriae , sed nouitate gratiae , nec gente , sed mente distinguitur . Aug. doctr . Chr. l. 3. c. 34. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eu●p . Heracl . Hi Demosthenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristid . in cimon . Et inde diverbium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neminem prope magnorum virorum silium optimum reliquisse satis claret Tales plerique habuerunt , vt melius fuerit de rebus humanis sine posteritate discedere . Spartian in Severo . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 12. 39. & 16. 4. Spuria soboles : vt rectè Piscat . g Ezech. 16. 3. non de eorum semine , sed de imiatione generati . Greg. mor. l. 20. c. 11. quibus eos non necessitudo , sed morum similitudo iungebat . Origen . in Rom. 4. h Rom. 6. 6 , 7. Vide Aug. epist. 100. i Iohn 1. 47. k Galat. 6. 16. Psal. 128. 6. & 125. 5. l Esay 26. 3. & 57. 19. m Psal. 119. 165. n Ioh. 14. 27. o Pacem omnimodam . Iun. p Esay 48. 22. & 57. 21. q Philip. 4. 7. r Philip. 3. 16. Apoc. 3. 11. s Heb. 3. 6 , 14. t Matth. 24. 13. Apoc. 2. 10. u 1 Pet. 1. 9. x Inter prosectum enim & defectum nihil medium r●peritur . Bern. ep . 254. y U●… e duobus necesse est , aut profi●ere , aut prorsus deficere . Idem de diuers . 36. z 2 Pet. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. apud Aristot. Rhet. l. 1. c. 11. Notes for div A01534-e880 a Autor opus laudat . - Ovid. de pont . lib. 4. eleg . 9. b Prov. 1. 1. c 2 Pet. 1. 21. Author . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 3. 16. e 2 Chron. 1. 12. 1 King. 3. 12. Matter . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & dominari significat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive dignitates , quae vitae Dominae & moderatrices esse dibent . Cartwright in Prov. Coherence . g Vers. 13. h Vers. 14. i Vers. 13. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . Dolores eo acerbiores , quo interiores . Aug. in Psal. 45. l Molestissimn̄ malum intestinum & domesticū . Bern. in Cant. ser. 29. & 33. m Matth. 10. 36. Mica 7. 6. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . oper . Hinc Themistocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. apophth . Est vetns ver●…m , ●liquid maliessè propter vicinum malum . Plaut . Merc. act . 4. sc. 4. o Iohn 8. 35. p 1 Sam. 1. 8. q Quo● s●rui , ●…hostes . Sen. epist. 47. Macrob. Sat. lib. 1. c. 10. & Fest. lit . Q. Quot scrui , tot fures . Serv. ad Virg. eclog. 3. r Psal. 41. 9. Iohn 13. 18. s Mica . 7. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aesopu● apud Gabriam . C●luber in sin● . t Qui ignotos l●dit , la●ro appellatur ; qui ●micos , paulò minus quàm paricida . Petron. satyr . u Ps. 55. 12 , 13 , 14. x Prov. 18. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrysost. ●rat . 3. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( Psal 133. 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Vide Hier clē de amore frat●rn . & Muson . de lib. tollend . apud Stob. tom . 2. cap. 82. Hinc vetus verbum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato polit . 2. z Prov. 18. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. apud Plut. de frat . ●m . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. p●lit . l. 7. c. 7. a Vectes arcis : qui ferrei aut aenei esse solent . Psal. 107. 16. Esai . 45. 2. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. defrat . amor . c Contiguum ibi , istic continuum solvitur . d Parsque tui latitat corpore clausa meo . Ovid. epist. 2. e Pignora nostra , Vis●era nostra ; potiùs quàm opes , 〈◊〉 Ovid. ep . 1. 2 Sam. 16. 11. Philem. 12 , 20. f Prov. 10. 1. g Prov. 17. 21. h Nemo quisquam ferè unquam fic dolet , ut non idem aliquando gaudeat . Sedenim qui omni momento dolet , is verè dicitur non gaudere . Drus. observ . lib. 1. cap. 22. Vise & Agell . noct . Attic. lib. 2. cap. 6. i Prov. 5. 16 , 1● . k Prout Alpheu● Arethusae a●unt commis eri . l Genes . 49. 22. Psal. 128. 3. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 11. 24. n Ezech. 37. 17. Vno Vt siquis gemin●s conducat cortice ram●s , Crescendo iu●g● , parite●que adolescere ce●… . Ovid. Metam . l. 4. o Gen●s . 2. 24. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch●●stus Mat. 19. 5. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses . r Ita Mosen supplet Christus : quomodo & Matth. 4. 10. ex Deut. 6. 13. & 10. 20. s Prov. 19. 14. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 105 & 17. 1. & 19. 16. & 29. 15. u Prov. 19. 13. x Prov. 27. 15. y August . in Psal. 33. & in Psal. 35. & in Psal. 45. & alibi . a Prov. 19. 13. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simonid . c In cubi●ulo , in cubili ipso . Aug. in Psal. 45. d Quam nec sugere , nec sugare lice● . Bern. in ●ant . 33. & Lips. in politic . Conscient●am ●nim à Deo ( comitem individu●m ) accepimus , quae divelli à nobis non potest . Cic. pro Cl●●nt . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Sopho● . Antigon . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Penus malerum est omniū mulier mala . g Prov. 21. 9. & 25. 24. h Prov. 21. 19. Sirac . 25. 18 , 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Mala mul●er quavis s●ra tr●c●lcation . H. Steph. Summe . i Matth. 19. 10. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sim●nid . apud Clem. Alex. ●●rom . l. 6. Sorspotior muliere proba non ●btigit unquam Vlla vno ; 〈◊〉 mala nil t●trius isquam est . Erasm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Salus & ex●…ium muli●r est 〈◊〉 . H. Steph. l Vers. 13. m Psal. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiphanes . - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . Prima ferè vota & cunctis notissima templis , Divitiae ut crescant . - Iuven. sat . 10 Totus populies in alijs d●s●ors , in hoc convenit : hoc suspiciunt ; hoc sibi , hocsuis optant . Sen. epist. 115. Meaning . n Prov. 22. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menād . o Prov. 31. 10. p Prov. 10. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Pyth. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aeschyl . Theb. q Psal. 127. 1 , 2. r Deut. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●●d . Pyth. 8. s Iudg. 14. 2. t Deut. 7. 3. Points 2. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg Naz. Epit●p . Patr. Point 1. x Prov. 18. 22. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 7. 1. Prov. 22. 1. & Genes . 11. 4. 〈◊〉 . lipsis , qual●● est & Esai . 1. 18. & Mal. 1. 14. Vise Camium ibid. Reason 1. z Tanquam uxor mala ne vxor quidem sit . D●us . See A Wife indeed . a Genes . 2. 22. b Genes . 2. 18. Reason 2. c Genes . 24. 7 , 56. d Matth. 19. 6. e Qui creauit ●eminem sine homine , procreat ●ominem ex homine . Aug. de verb. Ap. 11. I●r . 1. 5. f Prov. 18. 22. g 〈◊〉 . 7. 26. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Menalip . Point 2. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menād . Haud facile coniugem nanciscier bonam . H. Steph. Reason 1. k Ierem. 17. 9. l 1 Cor. 2. 11. C●rd● humana alienis oculis clausa sunt . Greg. Rom. mor. lib. 25. c. 9. Non est homini● scire quid sit in homine , nis●s●rte qui● ad hoc ipsum fuerit vel spiritu Dei illuminatus , vel angel●ca informatus industria . Bern. in Cant. 65. Reason 2. m Fides suadenda non imperanda . Ber. in Cant. 66. Religionem imperare non possumus : quia nemo cogitur vt credat invitus . Theodoricus apud Cassiod . var. l. 2 ep . 27. Non est religion●s c●gere religion●● , quae sponte suscipi debet . Tertull. ad Scap. Quis enim imponat mihi necessita●om vel col●…●uod nolim , 〈◊〉 velim 〈◊〉 〈◊〉 ? Lactant . 〈◊〉 . l. 5. cap. 13. credendi . L●psius polit . l. 4. c. 4. n Nescit a●…r quo ( non ) libet cogi . Tertull. de pudic . o Cant. 8. 6 , 7. p Non extorquehis ●m●ri . Cl●ud . Honor. Coss. 4. Non vt alia subiectis , ita a●●r imp●ratur . Neque est vllus affectus tam erectus & liber , & d●minationis impatiens , nec qui magis vices exigat . Plin. P●neg . q Non 〈◊〉 te , Sabidi , nec passum dicerequare : Hoc vnum possum dicere , Non 〈◊〉 te . Martial . ep . 33. lib. 1. r Exod. 8. 19. s Genes . 24. 50. Vse 1. t Psalm . 128. 1 , 2 , 3 , 4. u Rom. 11. 16. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierocles de nupt . apud Stob. ●●m . 2. cap. 65. y Psal. 127. 3. z Is enim ex titulo Autor videtur . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Drachmam dare non est regium . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tale●tum p●tere non est Cynicum . Antigonu● Thr●syll● apud Plut. in ap●phth . Et Sen. de benef . l. 2. c. 17. c Non qu●ro quid te accipere deceat , sed quid me dare . Alexand. apud Sen. de benef . lib. 2. c. 16. Idem Perillo amic● cū ad silias ●l●cand●● taleta quinquaginta assignasset , is autem decem sufficere affirmasse● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in apophth . d Genes . 1. 31. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 4. 4. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 13 , 4. Vse 2. g Si Dei benefici● vtentium prauitate perpendimus , nihil non nostro malo accepimus . Nihil invenies tam manifes●ae vtilitatis , quod non in contrarium transferat culpa . Se● . quaest . natur . l. 5. c. 18. h Iam. 1. 17. Si Deu● bonus , Diabolu● malus , nec à bono quicquā mali , nec à malo quicquā boni potest provenire . Aug. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. de sens . c. 4. Cum ●qua ipsa nec saporem nec odorem habeat . Plin. hist. nat . l. 31. c. 3. Tales sunt ●quae , qualis terra per quam fluunt , qualesque herbarū quas lauant succi . Ibid. c. 4. k Si turbid● & nebulos● fluunt aqu● , aluei culpa est , ●on fontis : contra quā Hieron . in Apolog . ad Pammach . l Vitiatur aqua per plumbeas fluens fi●●ulas vitrum . Arc●it . l. 8. c. 7. Vide Mercurial . var. lect . l. 2. c. 8. m Tinguntur , eorumque trahunt si●ilitudinē , in quorum oram subeundo venere . Plin. gist . nat . l. 2. c. 18. n Esai . 58. 5. & 1. 11 , 12 , 14. Secundum libidinem suam celebrando , sua iam , non Dei fecerant . Tertull. aduers. Marc. lib. 2. o Improbo ●ihil prodest ; quia quicquid ad illum peruenit , pr●uo vsu corrumpitur . Senec. de benef . lib. 5. c. 21. Nihil potest ad malos pervenire , quod prosit , i●ò nihil quod non noceat . Ibid. p Potestas à De● , abusus ab homine . Ant●● . sum . part . 3. tit . 22. c. 2. q Qui non litigat coelebs est . Hieron . aduers. Io●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Me●and . Semper babet lites alternaque iurgia lectus , In quo nupta iacet , minimum dormitur in illo . Iuven . sat . 6. r Non quer●mur de autore nostri Deo , si beneficia ei●● corrumpimus , & vt essent con●…is , efficimus . Sen. quaest . ●●t . l. 5. c. 18. s Gen. 3. 12. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Iliad . γ. u Malus animus omnia in malū vertit ; etiam quae optimi specie venerant . Sen. epist. 98. x Tit. 1. 15. Vis● Galen . de facult . aliment . lib. 1. Dulcia se in bilem vertent , stomachoque tumultum Versa ferent . Horat. sat . 2. lib. 2. Quemadmodū stomachus morbo vitiatus & colligens bilem , quoscunnque accepit cibos mutat , & omne alimentū in causam doloris tra●it : ita animus caecus , quicquid illi commiseris , id onus suum & perniciem , & occasionem miseriae facit . Sen. de benef . l. 5. c. 12. y Quaecunque illis co●●●runt , in naturam suam vertunt , & ex se speciesa profuturaque , si meliori darentur , ill● pestifera sunt . ibid. z Prov. 19. 3. Vse 3. a Iams . 1. 17. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 4. 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marc. regul . spirit . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Vse 4. e 1 Tim. 4. 4. f Io●● . 9. 14. g 1 Cor. 7. 39. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Leuit. 18. k Deut. 7. 3 , 4. 1 King. 11. 1 , 2. l Genes . 34 6 , 11. Virginitas non t●ta tua est : ex parte p●… est ; Altera pars patri , data par● est altera matri ; Tertia sola tua est . Cat●ll . carm . nupt . Hinc Hermione apud Euripid. Androm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Spons●lia judicium spectat parentum : Nec est virginali● pud●ris eligere maritum . Ambr. de A●r. l. 1. ●9 . m l. b. 2. 9. Vse 5. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act 7. 20 de Mose . di● in●… 〈◊〉 . Beza & Pisc. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat. po 〈◊〉 . lib. 3. ●ratior est pulchro zeniens in corpore virtus . Velvt Pincia●●s , Gratio● & pul hro●… 〈◊〉 corpore virtus . Quod tamen taxat San. ep . 66. Hinc Aristoteles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Stob. tom . 2. c. 63. p 1 Chron 29. 12 , 14. 2 Chron. 1. 12. q Genes . 6. 3. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nescio quis apud Eusiath . s Prov. 11. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vet●res apud Eusiath . I●●d . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Chrys. t Prou. 31. 30. Color terrae boni atis incertus est autor . Pallad . de re rust . lib. 1. cap. 6. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 3. c. 1. Res est ●or●a fugax : quis sapiens bono Consulat fragili ? - Sen. Hippol . Florem dec●…●inguli carpunt d●●s . Sen. Octav. Forma bonum fragile est ; quantumque accedit ad annos Fit minor , & spatio carpitur ipsa suo . Ovid. art . lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr . ad Demon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. orat . 31. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 8. serm . 15. y Virtus non est haereditaria . Non est res beneficiaria : non obvenit . Sen. epist. 90. z Bona , vnde bonumfacias , non vnde bonus fias . Aug. de temp . 238. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themistocl . apud Plut. apophth . Malo virum qui pec●●ia ●g●at , quam pecuniam quae viro. Cic. offic . l. 2. b Prov. 12. 4. Sicut in lig●● v●●m●● , 〈◊〉 per●… virum su●… 〈◊〉 〈◊〉 〈◊〉 . ●on● . 〈◊〉 . l. 1. Vse 6. c 2 Cor. 12. 12. d 1 Tim. 5. 8. e 1 Pet. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cl● . Alex. paed . l. 3. c. 1. f Genes 2. 18. Vse 7. g 1 Tim 2. 9 , 10. 1 Pet. 3. 4 , 5. Cultus magna cura tib . magna 〈◊〉 tut● i●curia . Cato Cens. apud A●… . b●st . l. 16. C●… corpar●… nimius & ●●rmae cura prae●●●…rs animi defor●… Sen. ben . l. 1. c 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●rates . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lysander apud Plut. in praecept rupt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paed . l. 2. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. l. 3. c. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. lib. 2. cap. 9. h Prov. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . i Prov. 12. 4. Digna suo coniux fida corona viro. k Prov. 31. 23. l Prov. 31. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. paed . l. 3. c. 11. m Genes . 2. 18. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. S●l . Vse 8. o Habba . 1. 16. p Genes . 2. 22. & 1. 27. q Genes . 2. 22. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Torus ●●ri atque●●minae fa●al●t est . Aeschyl . Eumen. Haec s●…cet res v●a , si vlla , sato gubernatur . Dun●●● ad Lys. Vse 9. s Prov. 17. 2. & 14. 35. Luk. 1● . 4● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Meleagr . De beneficij● ac side servorum 〈◊〉 Dominos , consule sis Senec. de benef . l. 3. c. 18-27 . Et Valer. Max. l. 〈◊〉 . c. 8. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He●●ed . Hinc de vicinis prosp . ci Cato praecipit , apud Plin. hist. nat . l. 18. c. 6. u Prov. 17. 17. & 18. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amicus alter ipse . Zeno apud Laert. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anima 〈◊〉 corp●r●m duorum in●ol● . Aristot. ibid. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pi●d . Nem. 8. x Prov. 10. 1. & v. 20 & 17. 6. & 23. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Menand . y Psal. ●27 . 3. Genes . 33. 5. z Ephes. 6. 4. * Ephes. 5. 25 , 28 , 29 , 33. Coloss. 3. 19. Vse 10. a Matth. 19. 5 , 6. b Prov. 2. 17. c Ephes. 5. 22. 1 Pet. 3. 1. d Col●… . 3. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vse 11. e 1 Pet. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f D●num quis aegr● despici non ●er● suu● ? g Brads● . Prep●● . to Lords Sup. part . 1. c. 4. h Pro● . 〈◊〉 . 1● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Ephes. 5. 33. Coloss. 3. 19. k Malach. 2. 13 , 14 , 15. l Pactum salis , pr● s●r●sanct● invi●●●bili . Numb . 1● . 19. Vse 12. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Eudem . l. 7. c. 5. n Genes . 3. 16. Notes for div A01534-e6350 Act. 20. 32. Notes for div A01534-e6620 Prouerbs . a Totus liber , quantus quantus est , nihil nisi graues & illus●res sententiae sunt . Th. Cartwr . in Prov. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Caes. hom . 12. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph. ●yri paed . l. 8. d Mittam ipses tibi l●b●os : & n● multum operae imp●nda● , impon●m notas , vt ad ea ipsa protinus quae pr●b● & a●…or , 〈◊〉 . Sen. epist. 6. Matter , Generall : Speciall . Distribution . Branches 5. Branch 1. Obiection . e Prov. 14. 1. f Prov. 12. 4. g Prov. 19. 13. & 27. 15. h Prov. 21. 9. i Prov. 21. 19. k Sirac . 25. 20. Answer . Solution 1. l Vxor , quamdiu vxor , quamdiu non adultera , licet difficilis morosa , contentiosa , rixosa , in bonis , in beneficij● est numeranda . T. Cartwr . in Prov. m Malus etiam Princeps nullo melior . P. Martyr . i● Iud. 19. Reiection . Exception 1. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoxen . apud Stob. c. 41. Et Sopocl . Antig●n . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Exception 2. o Quale bonum , quod bonum non censetur nisi comparatione maioris mali ? Suspecta est mihi bonitas eiu● rei , quam magnitudo alterius mali malum esse c●gi● inferius . Hieron . in Iovin . l. 1. p Tertull. ad ●xor . l. 1. Quale bonum est , quod mali comparatio commendat ? Et in exhort . cast . Quale bonum , quod melius est poena ? q Prout 2 Pet. 2. 21. Bonum ita est , si per se nomen hoc obtiet . Cae●erum si per mali collationem cogitur sic dici , non tam bonum est , qua● ge●●s mali inferioris , quod à superiore malo obscuratum , ad nomen boni impell●tur . Vt cum d●●itur , Melius est vno oculo carere quam duob●● . Idem ibid. r Prov. 21. 9. s Prov. 21. 19. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ero●ic . Solution 2. u M. Cope on the Prouerbs . z Genes . 2. 18. Reiection . Exception 1. Exception 2. cc Genes . 2. 1● . † Eccles. 5. 13. * In malum habentis . x 1 Sam. 18. 21. y Hosh. 13. 11. De● iratose●u●dum ●…erita nostrae rectores ●…pimus . Greg. moral . l. 25. c. 20. z Eccles. 7. 28. & Prov. 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Stob. c. 70. Solution 3. a Piscat . in Proc. Synecdoche Generis pro specie . b Mercer in Prov. c Esai . 1. 11. d Malach. 1. 14. & R. Kimchi ibid. e Leuat . in Prov. f Bonam Vxorem . Lat. vulgata . Exception . Solution 4. g Absolute , Mulier dicitur . Lava● . h Tanquam vxor mala , nec vxor sit . Drus. in Prov. clas . 2. lib. 1. & in d●…g . Ben-Syr . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 fili●● pro filio perdu● & ●…gato . Drus. 〈◊〉 Adag . Ben-Syr . k De●● . 3● . 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pan●●r . apud Athe● . 〈◊〉 . o● . 〈◊〉 . 10. ex Cl● . 〈◊〉 de griph●● . & Suid. post Platen . de repub . l. 5. l 1 Iohn 2. 4. m Rom. 1. 21. n Hinc ●…r A●r●ae . Vbi non est p●…a , non est ●…a . Drus. apoph●h . l. 1. o 2 Pet. 2. 21. Rom. 1. 18. 〈◊〉 . 12. 47. ●●m 4 14. p ●sa● . 56. 1. Psal. 106. 3. M●…a . 6. 8. q Pervers●… Iudic●… , ●●m est ●…cium sed vit . 〈◊〉 . Aug. de 〈◊〉 . p. 2●6 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iun. pro beno nomine . Mercer . ●…rus . Prov. cl . 2. l. 1. s 〈◊〉 . 〈◊〉 . 1. t E cles . 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mer●●● . u ●…s 11. 4. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●… 〈◊〉 . Gen. 11. 4. y N● . 〈◊〉 . 〈◊〉 . o●er . l. 1. & ●omer . 〈◊〉 . 〈◊〉 . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eustath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●… 〈◊〉 . ●…p . 4. a Non ego illam mihi duco dotem esse quae dos dicitur ; Sed pudicitiam , & pudorem , & sedatum cupidinem , Dei metū , parentum amorem , & cognatum concordiam . Plaut . Amph. 2. 2. Doctr. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicostrat . Stob. c. 72. c Vxor mala , ne vxor quidem . Drus. Reason 1. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de Sen. polit . Titulum ●●●e re . Nihil autem oportet esse sine causa , id est , sine re . Quia si sine causa ●it , perinde est atque si non sit , non habens rei causam rem ipsam . Tertull. in Marc l. 1. e Gen. 2. 18. f Pater stulti non gaudebit . Prov. 17. ●1 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. h Quomodo de musto , a● passo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. de meteor . l. 4. c. 9. videatur Macrob. Saturn . l. 7. c. 7. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zech. 11. 17. k Solent Imagines earum reru●… nominibus appellari , quarum sunt Imagines . Aug. ad Simplic . l. 2. q. 3. & in Leuit. q. 57. & epist. 23. & 102. l Dicuntur , & non sunt . 1 Cor. 8. 5. Iren. contr . Val. l. 3. c. 6. & Tertull. ad Marc. l. 5. c. 13. Non est id quod dicitur . 1 Cor. 10. 4. August . de verb. D●● . 6. m Psal. 115. 5 , 6 , 7. & 135. 16 , 17. n Esai . 56. 10. o Ezech. 34. 3. Locum pastoris tenent , & non pascunt : praedicatores dicuntur , & non praedicant : doctores , & non docent , Rad. Ardens in Vigil . Ascens . p Quod de Marito sene decrepito ille , Plaut . Merc. 2. 2. Ta●tunde est quasi sit signum pictum in par●ete . Vnde & Vidua dicitur puella juncta tali . Milit. glor . 4. 1. r Iam. 2. 26. Reason 2. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sine balitu . Spiritus hîc non anima , sed balitus , seu ●●atus . Et aptè comparat opera flatui ; non quasi opera forma sint fidei , sed quia fidem comitantur , sicut balitus vitam corporis . Vt enim corpu● animalis , si non spirat , mortuum e●… ; ita sid●s , si non paritopera . Caietan . in●acoh . 2. t Cum fides mortua sit ●…ra opera , jam nec fides est : nam nec mortuus homo , homo est . D●dym . in ●a● . 2. Ille verè credit , qui exercet operibus quod credit . Gal. 5. 6. Hieron . apud Thom. Angl. in 〈◊〉 . 2. u Cadaver fidei . Tuke ibid. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vmbra ipsius . Gen. 4. 19. y Quomodo Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d●xit . P● . 〈◊〉 . de●…ic . a Genes . 2. 18. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Nazianz. epitaph . Patr. c Sirac . 6. 9. d Genes . 2. 18. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Sel. homil . 3. Quomodò Hera●li●us dixit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustatb . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Matth. 23. 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Iohn 10. 8 , 10. Reason 3. i Zech. 11. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. hom . 25. Dicimini pastores , cum sitis raptores . Sermo in Concil . Remens . k Acts 20. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictet . apud 〈◊〉 . c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. vbi sup . Non se lupis opponunt , sed lupos agunt . Cypr. nomine de dupl . Mart. Nen lupis gregem exponunt , sed lupos ipsi se exhibent . Bern. de convers . c. 13. l 2 Cor. 11. 14. m Ma●th . 7. 15. Huic scitum illud Aug. deserm . in mont . l. 2. Non ideò debent oves ●disse vestimentum suum , quia plerumque illo se occul●ant lupi . n Zech. 11. 5. Parum est nostris vigilibus , quod non servant nos , nisi & perdant . B●rn . in Cant. 77. Non instituunt , sed prostituunt ; non pascunt , sed maciant & deverant . Ibid. o Ezech. 34. 2. p Eccles. 9. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simonid . ab Hesied● mutuatus . Clem. Alex. strom . l. 6. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . ab Orphe● mutuatus , qui , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Clem. ibid. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. t●m . 8. serm . 15. s Parsque tui latitat corpore cl●usa meo . Phyllis Ovid. epill . 2. t 1 Cor. 11. 8. u Gen. 2. 22. Vnde 〈…〉 . l. 3. 〈◊〉 . 5. Di●…m p●r co●… s●… ad 〈◊〉 Ad●… mi ascend 〈◊〉 . x Gen. 2. 23. Ide● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d●…a ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vti Vira a V●ro . F●minas enim antiqui Viras app●llaban . Fest. Pomp. Hinc Basil. Sel. h●m . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z Genes . 2. 24. Matth. 19. 5 , 6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genes . 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 19. 5. Ephes. 5. 31. a Ocu● exemptiles , quales Lamiae singuntur . Plu● . de ●urios . Reason 4. b Qualis nuper depre●ensa fertur 〈◊〉 m●lite ad Bergam Somianam caeso . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qualis Arcadici Va●…s apud Hero●… . Plut d●… srat . char . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. 〈◊〉 e Legatur 〈◊〉 . de curt . ch●…g . lib. 1. cap. 2 , 3 , 5. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . An●… . g Prov 13. 4. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●…ut de I●… , Pro. 14. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz in B●sil . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. praece●● 〈…〉 . l Prov 27. 16. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈…〉 o●…er . l. 1. Plu● . de ●…irt & vit . & de ●ua●it . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Sophoel . Antig●… . o August . ad illud 1 Ioan. 2. 19. Exicrunt à nobis , sed ●on erant è ●obis . p Etiam quando in●er nos erant , ex nobis non cram . Idem de corr●… . & grat c. 9. q Sic sunt in corpore Christi , q●…do ●umores mali Aut in m●… sumus , aut in 〈◊〉 hum●ri●us . Qu● se i● melius 〈◊〉 . 〈◊〉 . in corpore ●e●brum est : qui in malitia permanet , humer m●lies est . Idem in 1 Iohn . 〈◊〉 . 3. r H●…mores mal● cum cu●muntur , corpus rel●…tur . Ibid. s V●…r in d●me , 〈◊〉 in ligno . H●…m . a●v . ●●vi● . l. 1. ex Graee . Vers. Prov. 12. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Prov. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Me●and . u Prov. 14. 1. x Tres vomicas , tria carcinomata . Sueton. Aug. c. 65. y Gen. 26. 34 , 35. & 27. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Sophocl . Antigon . z Prov. 12. 4. Vse 1. Examination . Exception . Answer . a Coram mille testibus . b Annulus pronubus , Tertull. de Idololatr , & in Apolog. Etiam nunc sponsae annul ' ferreus mittitur , idque sine gemmâ , Plin. hist. nat . l. 33. c. 1. Atqui aureus is Tertulliani tempore ; prout & nobis nunc dierum . c De nullius idoli honore descendit . Tertul. de Idolatr . d Ierem. 9. 25 , 26. e Futile enim commentum est quod Autor libri Aruch habet , de circumcisis cum praeputio , hocest , gentibus quae circumcisae cum olim fuissent , iam ritum illum abiecissent ; quod Drusius tamen amplexus est . Videndus Cunaeus de repub . Hebr. l. 3. c. 5. f Ier. 9. 26. g Rom. 2. 28. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 2. 25. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 3. 21. k Marc. 16. 16. Si per●ectum est in corde , quod factum est in corpore . Aug. in 1 Ioan. 3. 9. Nec sane , hoc sensu , haereticum aut erroneum illud Iouiniani ; Qui plena fide in baptismate renatus est , à Diabolo subverti non potest . l 1 Pet. 3. 21. m 1 Pet. 1. 22. n 1 Tim. 〈◊〉 . 8. Quest. o 〈◊〉 . 5. 22 , 23 , 24 , 33. Colos. 3. ●8 . Answ. p 1 Pet. 3. 1. 6. q ●●ou . 31. 10. r Iam. 1. 23 , 25. In Scripturis quasi in speculo quodā homo considerare se potest , qualis ●it , Aug. de temp . 112. Sit tibi tanquam Speculum Symbolum tuum , Idem hom . 42. Mandata Dei , ●ive cum leguntur , ●ive cum memo . id r●…ntur , ●…am Speculum 〈◊〉 est . Idem in Psal. 118. Euangelium Speculum veritatis nemini ●…tur , neminem 〈◊〉 it . Talem se in eo quisque rep●ri●t , qu●…●●erit . Nos autem sic in ●o nos 〈◊〉 , ut ex ●o p●●siciam●s , & 〈◊〉 ●…sam 〈◊〉 , siqua in nobis corrigenda deprehend m●s . Bern. de temp . 78. P●… d●… specula s●nt , 〈◊〉 quibus se animae ●…ter 〈◊〉 , ex quibus ●…las su●● cog●…ant , vi●… 〈◊〉 . Idem de m●d . vi● . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates apud Laert. S●… Socrates discipulis 〈◊〉 , 〈◊〉 〈◊〉 in●…lo 〈◊〉 larentur , &c. Apul. apolog . Sed & 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stob. c. 21. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Laide Plato . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I●l●ā . Anthológ . l. 6. c. 8. u Scriptura sacra quasi Speculum mētis oculis opponatur , ut in ea facies interna videatur . Ibi sentiemus , quantū profici●us , ibi , quātum à profectu distamus . Greg. Mor. l. 2. c. 1. Speculum hoc habet splendorem non mēdacem . Formosus es ? formosum ibi te vides . Foedus es ? soedum . Sed cum foedus accesseris , & soedum ibi te videris , noli speculum accusare . Non te fallit speculum : tu no●● te fallere . Red●adie , judica de te : contrif●are de foeditate tua , ut cum discesseris tristis foedus , correctus possis red●… 〈◊〉 . Aug. de temp . 235. Sed & idem epist. 205. Epistola haec tibi Speculum sit , ubi qualis sis ●●deas , vbi d●…s qualis esse debe●s . Et Hieron . ad Occan. Speculum proponitur . Iam in potestate & consc●… singuloru● est , quales ibise aspiciant , ut vel d●lere ad deformitatē , vel gaudere ad 〈◊〉 〈◊〉 p●ssint . Et Bern. de Consid. lib. 2. Admovi Speculum . Foedus se in eo vultus agnoscat . S●d & 〈◊〉 dissimilem inveniri se gaudet , in●●●ciat , ne forte & si sit ●nde placeat sibi , etiam in quo debe●●●…cere , non desit . a Ephes. 5. 22 , 23 , 24. 1 Pet. 3. 1 , 5 , 6. b Non uxor , sed Do●… . Hieron . adv . Iovin . l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 8. serm . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictet . Enchir. c. 60. 〈◊〉 Domina : celebrandus natalis . Theophr . de nupt . Hinc to●●es Ovid . Nu●iet 〈◊〉 〈◊〉 Domina●● ven●sse . Trist. 3. 3. Inque 〈◊〉 Dominae cons●…sse meae . Ibidem 4. 8. Et , 〈◊〉 〈◊〉 Dominae natalis honorem exig● . Ibidem 5. 5. c Quemodo Aristippus de La●de , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laide . & Athen. l. 12. Habeo La●dem , non habeor à Laide . Cic. ep . 26. l. 9. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar 〈◊〉 〈◊〉 1● . l. 8. 〈…〉 quam ea quo ad Laert. 〈◊〉 . e Argentum accep● , 〈…〉 1. 1. 〈…〉 quidam 〈◊〉 non acceper● de 〈…〉 libertatem 〈…〉 f 〈…〉 g 〈…〉 h 〈…〉 i 〈…〉 k 〈…〉 l 〈…〉 m 〈…〉 n 〈…〉 o 〈…〉 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cato . Plut. apophth . q Prov. 2. 17. r Verum itaque hic illud A●brosij exhort . virg . Mcliori conditione Mancipia , quam Coniugia comparantur . Et Pallad . anthol . l. 1. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de virt . & vit . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem paedagog . Vide & Aristot. Ethic . l. g. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Prov. 31. 10. - x Prov. 31. 11. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . epist. 42. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simonid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Plut. de virt . & vit . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simonid . Stob. c. 71. Questions 2. Quest. 1. a Os , quod in sorte tua cecidit , rodas . Drus●in Adag . Ben-Syrae . Answ. b Pactum Dei. Pro. 2. 17. c Matth. 19. 6. d Bonus si fuerit , qui tibi prae●st , nutritor tuus est : malus si fuerit , tentator tuus est . Aug. de Verb. Dom. 6. Answ. e Matth. 19 6. Quest. 2. f Ita legit Iun. verba Domini , Ier. 31. 32. Et ego ill●● Maritus essem ? ut concil●et , cum Hebr. 8. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sic Cic. Phil. 2. Non tr●ct●bo ut Consulem : ne ille m● quidem vt Consularem . Et Crassus Philippo , Non es m●hi , Philippe , Consul , quia noc ego quidem tibi Senator sum . Val. Max. lib. 6. cap. 2. & Cic. de Orat. lib. 3. Sed & Christiane parum . Iul. Scalig. de Eras●…o Epist. 15. Si non est mihi Christianus , ●ur ego illi sim ? g ●eb●s Deo. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caesar. Rom. 13. 5. 1 Pet. 2. 13 , 14. i 1 Pet. 2. 18 , 19. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Luk. 14. 14. Vse 2. Premonition . m Tum demum sine curis victuros se sperant , postquā ad curas pervenerint . Bern. epist. 42. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. Apolog. Nu●ū nomē . Quomodo Apul. in Apolog . Nuptiarum titulus falsus & imaginarius . o Gen. 2. 18. p 1 Tim. 5. 14. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quo loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includit , quod & exprimitur , cap. 5. 10. quo modo & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cō . prehendit . cap. 2. 15. r Hebr. 13. 4. s Henos omnis & o●●●●…um habet . Bern. epist. 42. Nec datur beneficium nisi propter officium . Reg. Iur. Can. Et , Rationi congruit vt succed●t in onere , qui substituitur in honore . Bonif. in 6o. reg . jur . c. 77. Vse 3. Admonition . t Non est dignum vt inde exigas honorem vnde refugi● laborem . Bernard . epist. 87. u Lege quod appellaris ; es●o quod diceris . Hieron ad Nepol . & ad Rus●ic . Cura esse quod audis . Horat. epist. 16. x Zech. 11. 5. 16 , 17. Non omnes Episcopi Episcopi sunt . Hieron . ad Heliodor . Nec est verus sacerdos omnis qui sacerdos nominatur . Gratian. d●●r . d. 40. c. 12. Nec Episc●pus enim aut presbyter est dicendus , cum non si , qui praeesse velit , prodesse nolit . Iuell . apolog . y Ipsum rea●… 〈◊〉 est ●ium non . en . Sal●ian . de prouident . l 4. z Magis enim est damnabilis malitia , quam titulus bonita●is accusat . Ibid. a Ezech. 34. 2 , 3. Locum pastoris tenent & non pascunt ; stipendia praedicatoris accipiunt , & non praedicant : doctores vocari volunt , & non docent : qui meritò securi aeternae damnationis succid●nd● sunt , quia terram occupant , & fructum non faciunt . Rad. Ardens in Vigil . Ascens . b 1 Tim. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Autor . quaest . orthodox . apud Iustin . quaest . 3. c Rom. 12. 4 , 6. Singula suū membra habent o●●i●iū : ●culus videt , & non audit ; auris audit & non videt ; manus operatur , n●c audit , nec videt ; p●s ambulat , nec audit , nec videt , n●c facit , quod facit manus . Aug. in Psal. 130. Videmus hominibus inspiratam velut aurig●m rectricemque m●mbrerum animam , sensusque inj●c●os ad ea dis●er●●●da , quae ●actu , naribus , auribusque & oculis i●dagantur , pedes ad progressum compositos , brachia ad complexum , &c. nihil aures agere valent , quod oculorum est , nihil oculi , quod aurium . ●…m . d● re ●ust . l. 3. c. 10. d Plus in bono valere vires ingeni Quam Gratiam , infirmat valorem gratiae . e Quaedam De● praecepta sunt communia omnium , non specialia aliquorum . Vt ergò audacem r●um temeritatis suae patenti objectione conueniat , non cum praecepta communia , sed propria & singularia contemps●sse demonstrat . Greg. in illud 1 Sam. 13. 13. Non obseruas●… manda●●● D●i , quod mandauit tibi . Vse 4. Information . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. ●t & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. g I●rem . 5. 1. h Ab Olympi●s l●●●s reuersus , ●t Laert. è ●alnco prod●…s , vt Hecato in Chrij● ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert. k Erras , si istorum , qui occurrunt tibi , vultibꝰ credis . Hominum effigies habent , animos serarum . Senec. Epist. 103. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex Empeda●le Theoph. epist. 44. l Omnes homines nati sumus : sed non omnes homines homines sumus . Quidam homines non sunt homines . Est homo homo : & est homo non homo , homo serpens , Matth. 3. 7. homo equus , Ier. 5. 8. homo jumentum , Psal. 49. 20. Secundum exteriorem hominem homo , s●c . interiorem non homo , sed serpens , &c. Origen . in Ezech. homil . 3. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Luc. 13. 32. &c. Epictet . Arrian . l. 1. c. 3. Hos , vt ait Salustius , ventri obedientes , animalium loco numeremus non hominum . Sen. ep . 60. n Ierem. 10. 14. Ipsis ●estijs b●●lialior est homo ratione vigens , & ratione non viuens . Bern. de bon . deser . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lycurg . apud Stob. c. 2. p O curuae in terras animae . Pers. sat . 2. & Lact. instit . l. 2. c. 2. In recto corpore curua est anima . Annon confunderis sursū caput habere , qui sursū cor nō habes ? corpore recto stare , qu● corde repis in terra ? An nō in terra est repere , carnē sapere ? &c. Bern. de divers . 12. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert. Intrat bestia non puella : dis●urr●t fera , non foemina . Pet. Chrysolog . serm . 127. r Prov. 21. 19. Sirac . 25. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pseudo-Chrysost . tom . 7. serm . 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. apud Anton. Meliss . l. 2. c. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Ph●ni● . s E● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in 1 Cor. hom . 26. Quomodò ●us●● . p●●p●r . Evang . l. 7. 〈◊〉 . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Quod Aug. de alij● quibusdam ; Si am●● tal●s sunt , c●i●ges , 〈◊〉 is vocentur , non suat , de nupt . & concupisc . l. 1. c. 15. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uti scitè Themist . apud Stob. c. 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lycurg . ibid. c. 68. Vse 5. Caution . * Ipsae ferae saevissi 〈…〉 genus proprium p●ce quadam custodiunt , coeundo , gignendo , partendo , ●oetus ●ov●ndo atque e●…do , cum s●nt alioqui insociabiles , & s●livagae . Quae enim tigris non filijs suis ●●tis 〈◊〉 , & pa●●ta 〈◊〉 blanditur ? Quis 〈◊〉 us , qu●… 〈◊〉 〈◊〉 〈◊〉 circumvolet , non ●…gium 〈◊〉 pulat , ni●●m congerit , 〈◊〉 cons●v●t , pull●s a●●t , & quasi ●um sua 〈◊〉 ●●cietatem domesticam qu●●ta potest pace conservat ? Aug. 〈◊〉 〈◊〉 . 〈◊〉 . 19. c. 12. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●…r . 〈◊〉 . 46. Protinus ad censum ; de moribus vl●●ma ●iet Quaestio . Iuven. Sat. Ma●a cu●…a , vbi dos est , facile nubitur : Du●● dos si● , nullum vitium vitio vortitur . Plaut . Pers. 3. 1. C●…●…d foemina , quaeritur pecunia . Iul. S●al . epido●p . l. 4. y Formosa virgo est , dotis dimidium vocant Isti , qui dotes negligunt vxorias . Afran . Virgo sormosa , etsi sit oppidò pauper , abunde tamen dotata est . Apul. in apolog . z Iudg. 14. 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. vita Themisto●l . & in apophth . Malo virum , qui pecunia egeat , quam pecuniam quae viro. Cic. offic . l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Androm . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diodor. Stob. c. 76. Dos est magna parentum virtus , & metuens alterius tori certo soedere castitas . Hor. carm . 3. 24. Dummodò morata rectè veniat , dotata est satis . Plaut . Aul. 1. 4. c Prov. 11. 22. Mulier nequiequam exornata est b●nè , si morata est malè . Plaut . Most . 1. 3. Pulchrum ornatum turpes mores pe●…s coeno collinunt : Lepid● mores turpem ornatum sacilè sactis comprobant . Idem . Poen . 1. 2. d Quomodò Teles auaros dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Stob. c. 95. e Multos tibi dabo , qui non amicis , sed amicitia caruerunt . Senec. epist. 6. Multi more isto atque exemplo vivunt , quos cum ●enseas Tibi amices , reperiuntur falsi falsimonijs , Lingua factiosi , ineries opera , sublesta fide . Plaut . Bacch . 3. 6. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Symp. probl . 4. 1. Sic illum amicum vocasti , quo modo omnes candidatos bonos viros dicimus ; quo modo obuios , si nomen non succurrit , Domi●os salutamus . Sen. epist. 3. Non de vulgari ego amicitia , sed de vera loquer , qualis eorum qui pauci nominantur , suit . Cic. de Amic . g Vbi quaeret quis vxorem , videar an nuptias suas amet , an nihil pluris faciat marito , an misericors sit , an fortis sit , si quid viro inciderit mali , vna tolerare . Si his bonis fuerit instructa , dotata est . Sen. contron . 6. h Spurcū cadau●t prist●●ae venustatis : Ne●●oma Romae cōpot , & tamē Roma : Sed Roma quae praestare non pote● Romam . Ius . Scalig. Vtpote vbi , Nec somnium , nec vmbra , nec s●nus Romae . Iul. Stalig . po●m . Et Ian. Vital . Qui Romam in media quaeris novus aduena Roma , Vt Romae in Roma nil reperis media 〈◊〉 Roma siquidem Roma non est , nihil h●bens praeter ruinas ruderaque , priscae calamitatis ci●atrices ac vestigia . Erasm . ●iceronian . i Vt in vberrim● Siciliae parte Sici●am quaereremus . Cic. in Verr. 3. k Bellarm●… quaerunt in Bellarmino . Lancel . iam w●nton . E●… in desens . Reg. co●tr . Bell. apol . Ita H. Steph. de Pseud●-Gell . Titulis , Gellium se in Gellio desiderare . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Videndus Eus●ath . ad Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . in De●r . dialog . & Serv. ad Aen. 6. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Hel●n . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lycophr . Cass. i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt ex Stes●… Tzetz . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prov. Grae● . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Lycophr . ibid. ex Sophocl . Antigon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bion apud Laert. Nec habendi fru●tu soelix , & cupiditate quaerendimiserrimus . Val. Max. l. 9. c. 4. Hinc 10. Parkust in epigr. Est asino simil●s , qui obs●nia portat , au●rus : Oneratur eis , non vescitur . Et Plut. de auar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vse 6. q 〈◊〉 . 3. 23 , 24. r 1 Pet. 3 6. s Avidus ad merc●de , piger ad lab●rem , qua fronte sp●ras quod promisit Deus , qui non facis quod iussit Deus ? Prius audi monitiones , & sic exige repromissiones . Prius audi iubontem , & sic exige poll●…em . Aug. de sanct . 4. t Ideò d●ter . 〈◊〉 sumus , quia ●…res esse d●… . Saluia● , de Provid . lib. 4. u Rom. 2. 28 , 29. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oecum . s●h● . ●d Phil. 3. 3. Circumcidens cor , non metens carnē . Tertul . ad Marc. lib. 5. Illam enim non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s●d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolus appellat : quo modo Diogenes Zen●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & E●…dis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit . Laert. vide Ierem. 9. 25 , 26. y Pr●u . 31. 31. Branch 2. Doctr. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hip●… . apud Sto. c. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clement . A●ex ex Eurip . Paedag. l. 3. c. 11. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Prov. 31. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Benefits 6. d Ad ineundam societatem homo naturae suae 〈◊〉 sertur . August . de Civitat . lib. 19. cap. 12. Benefit 1. Societie . e Natur● s●l ●…ium n●●il ●mat . ●…ero . de A●… . Quon ●do ●…tudo in odio est ; 〈◊〉 in ●…titio s●cietatis . S●nec . Epist . 9. f 〈…〉 potest 〈◊〉 〈◊〉 socio vita 〈◊〉 ? ut ait 〈◊〉 . Cic. de Amic . Solem ●aque è 〈◊〉 ●ell●re ●…ntur , qui amicitiam è vita to●●unt , qu● nihil à Deis 〈◊〉 hab●●us , nihil 〈◊〉 . Ci● . ibidem . Sine qua vitae ●…ditatem sirmam ac ●er●etuam ●●nere non po●… . Idem de F●● . lib. 1. Summus autem 〈◊〉 〈◊〉 gradut est soedus coniugale . Mel●…th . Loc. Co●mun . g Nullu●s b●m sine socio j●cunda possessio est . Sen. Epist. 6. Nihi● est ●omini amicum 〈◊〉 〈◊〉 〈◊〉 . A●g . Epist. 121. cap. 2. h Societate sublata , omnis est è vita sublata jucunditas . Cic. de amic . Sine hac enim nulla potest esse jucunditas . Idem pro Planc . p Eccles. 4. 11. k Gen. 2. 18. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierocl . de nupt . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. hist. animal . l. 1. c. 1. n Vide Aug. de Civit . l. 19. c. 12. ad Vsum 4. Doct. 1. o Eccles. 4. 9. p Nec in coelo sine socio jucundè satis acturum se , Laelius apud Cic. de amic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . Ethic. l 8. c. 1. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ad Eudem , lib. 7. cap. 1. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antipat. de nupt . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ( Infra Benef. 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Muson . de coniug . Philos. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierecl . de nup. Prima naturalis humanae societatis capula vir & uxor est . Aug. de ●on . coniug . c. 1. Prima societas in ipso fit conjugio , proxima in liberis . Cic. Offic. lib. 1. Coniugium principiū urbis est , & quasi seminarium , Ibid. Benefit . 2. Assistance . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. lib. 8. cap. 12. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierocl . de nupt . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . apud . Stob. c. 65. a Gen. 2. 18. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. histor . animal . lib. 1. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Polit. l. 1. c. 2. & l. 3. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Ethic. l. 8. c. 12. c Adiutorium bonitas prosp●xit , ●●quid non boni . Tertull. advers . Marc. l. 2. d Homo in adiutorium generatus est . Sen. d●…ra . l. 1. c. 10. e Societa● nostra lapidum fornicationi simillima . 1 est , que casura , m●●invi . em obstarent , hoc ipse sustinetur . Sen. ep . 95. Quo enim alio tuti sumus , nisi quod mutuis j●vamur officijs ? Fac nos singul●s , quiasumus ? praeda animalium . Caeteris animalium in tutel●m sui satis virium est : hominē imbecillitas cingit : nudum & infirmi● societas munit . Haec nos res fortes facit . Senec. de Benef. l. 4. c. 18. f Eccles. 4. 9. Vnde proverbium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vnus homo pronullo est . Dion Chrys. orat . 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Heracl . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Eccles. 4. 11. i Hinc diuerbium ex Hom. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Ethic. lib. 8. cap. 1. & Cic. samil . ep . l. 9. & ad Attic. l. 9. ep . 4. k Eccles. 4. 10. l Eccles. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nec Hercules contraduos . Plato Phaed. m Eccles. 4. 9. n Gen. 2. 18. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Drus. quaest . l. 1. q. 59. p Malac. 2. 14. q Ephes. 5. 28. Quod de amico ille , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alter idem , ●ive , Alter ipse . Zeno apud Laert. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 19. 5. Ephes. 5. 31. s Matth. 19. 6. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antipat. de nupt . u 〈…〉 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . dipno●…h . l. 4. Non sunt 〈◊〉 , 〈◊〉 qui de●… 〈◊〉 . Sed & 〈…〉 fr●… procul 〈◊〉 〈◊〉 Hebraeorum 〈◊〉 . y Q●…●e vete●… , praesto est : nullo loco exclud●●ur . Nuquā 〈◊〉 , nunquam 〈◊〉 est . Itaque non ●qua , 〈◊〉 , non 〈◊〉 , ut 〈◊〉 , frequent 〈◊〉 u●●mur . Cic. 〈◊〉 . Benefit . 3. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●… . 〈◊〉 . ex H●m . O●… . 〈◊〉 . Solace . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . b 〈◊〉 . 17. 17. 〈…〉 & 88. 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . 31. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philem. S●ob . c. 112. Hinc Socrat. dictū , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem apud Plut. de adul . & consol . ad Apollon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. ●az . in Caesar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de Amor. Pauper . h Officijs vita humana constat mutuis . Omnisque ratio & institutio vitae adi●menta desiderat . Cic. Offic . l. 2. i Rom. 12. 4. 1 Cor. 12. 20 , 21 , 22. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pind. Nem. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. ap●d Plut. de adul●t . l Psal. 22. 11. & 38. 20 , 21. m V●se Aug. in Psal. 130. & 〈◊〉 . 15. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; M●son . de 〈◊〉 . P●…s . o 1 Sam. 16. 23. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●lem . Alex. S●r. l. 2. p 1 King. 1. 4. q ●●●lip . 4 4. ●nde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & Con 〈◊〉 〈◊〉 ; E● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Con●ugium . r Ga●●● . 6. 2. ●hil ▪ 1. 7. 〈◊〉 . 10. 3● . s 〈◊〉 nu●●a est 〈◊〉 s●…o , vbi nulla est ●…o . B●r● . de 〈◊〉 . 22. ●●m q●i 〈◊〉 〈◊〉 ●git , s●l●… 〈◊〉 〈◊〉 . 〈◊〉 . ●enefit 4. 〈◊〉 . t Mis●ri●●rdia●…s 〈◊〉 〈◊〉 . Bern. de temp . 35. At cess●t 〈…〉 . Aug. d● 10. 〈◊〉 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 8. & 13. 10. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sept. Ps●l . ●4 . 6. 〈…〉 ergastulo , 〈…〉 . Bern. d● don . S●●r . ●anct . a Psalm . 127. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . H●… . de nupt . Co●… stor●s . 〈…〉 . l. 2. c. 〈◊〉 . fru●●us . ●e●tull . ad● . Marc ▪ l. 4. b Genes . 1. 28. c Deus cum benedicit , facit quod di●it . Aug. Dei benedicere nihil est aliud quam bene●acere . Thom. Aquin. in 2 Cor. 1. d Genes . 9. 1. e Psal. 8. 5 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Gen. hom . 8. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aris●ot . Ethic. l. 8. c. 12. & l. 9 c. 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ditare regium mage quam dites●cre . P●olom . Lag . Plut. apsphth . Et Man. Curius Samnitibus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Ibid . Non aurum ●abere pr●clarum ; sed eis , qui aurum haberent , imperare . Cic. de sene●● . Malle lecuple●ibus imperare , quam ipsum ●i●ri locupletem . Valer. Max. l. 4. c. 3. h Habere regnum cas●● est , virtus dare . Sen. Thyest. 3. 2. i Gen. 1. 26 , 27. & 9. 6. 1 Cor. 11. 7. k Inane siquidem est quod Chrysost. in Col. hom . 3. & serm . de Trinit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Neque enim solidum est quod Greg. Nyss ▪ tradit de Angelorum propagatione & multiplicatione . li● . de hom . opific. c. 17. In Ang●lis siquidem non est naturae propagatio . Me●anct● . loc . com . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. p●dag . l. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo de decalog . n Eccles. 12. 1. Genes . 9. 6. o Esai . 64. 8. Malac. 2. 10. Matth. 23. 9. Luke 3. 38. p Psalm . 49. 20. & 89. 48. & 146. 4. Eccles. 3. 19. q Genes . 15. 2. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Olymp. 10. s Genes . 13. 2. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . M●nand . S●o● . c. 73. u 2 King. 20. 1 , 2. Esai . 38. 1 , 3. x Fleuit fletu magne , quia eo tempore ●●li●s non●abebat . Hiero● . i●●sai . y 2 King. 20. 5. ●sai . 38. 5. z 2 King. 21. 1. 2 Chron. 33. 1 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pla●o Sympo● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem d● leg . l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. O●conom . l. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I●●●inian . apud Duaren . disput . l. 1. c. 40. Et ante illum Augustus apud Dion . l. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quibꝰ gemina Pl●t●nis qu●dā apud●●ē . Alex. leg●tur 〈◊〉 . l. 2. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost tom . 5. serm . 49. In prole se rel●nquit , se scrit parens . Iul. Scalig. ep●…rp . l. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aeschyl . Chereph . Quae ta nen S●phocli tribuit . Clem. Strom. l. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de pace . 2. Benefit 5. Remedie . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Strom. l. 2. d Psal. 127. 3. e Psal. 128. 3. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Oeconom . l. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isidor . Pelus . l. 3. ep . 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Strom. l. 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Muson . de napt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 2. c. 10. Hinc D●mosib . in Ne●r . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Prov. 5. 19. Ezek. 24. 16. h Matth. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys● . 〈◊〉 . 5. s●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ante l. ps●…●●ni● adoss●… ; po●●●…sum aegrotis ad●…um . Aug. de Gen. ad lit . l. 9. c. 7. & I. Lombard . 〈◊〉 . l 4. d. 26. B. k 1 Cor. 7. 2. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Ethic. l. 3. c. 11. Hoc est naturâ commune omnium ani●…tium , vt habea●t ●…em pro●… . Cic. offi● . l 1. m Requirit Vir costam suam : requirit Foemina sedem suam . Hinc Ruth . 3. 1 , 9. An non q●…m ti i req●… ? Et Aben-●zra , Non est req●… 〈◊〉 〈◊〉 〈◊〉 . D●… . ibid. n Genes . 2. 21 , 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . 12. o 〈…〉 Aug. nomine de bon . 〈◊〉 . cap 8. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . 12. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Pelus . l. 3. epist. 12 Sed & Chrysost. & O●… . ad 1 Cor. 7. 9. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys●st . de Oz●… . 3. 〈…〉 in Gen. ad lit . l. 9. c. 7. s 2 Cor. 7. 1. t 2 Cor. 7. 1. u 1 Sam. 16. 7. Corda enim aliena humanis oculis clausa sunt , 1 Cor. 2. 11. Greg. Mor. l. 25. c. 9. Benefit 6. Honour . x Prou. 31. 23. y ●●●er 5. 11. Esay 39. 2. z Sirac . 26. 14. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 12. 4. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Paedag. l. 2. c. 8. Vxor corus●●t radijs mariti . Iustin . Authent . collat . 〈◊〉 . tit . 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 12. 4. Digna suo coniux fid● cor●n● viro. W. Couper . d Non annulus , non ●●rques aur●us , non ●onile , sed corona . Tho. Cartwr . e Gen. 41. 42. ●●t . 3. 10. Luc. 15. 22. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iam. 2. 2. Ci●●r●ni nemo ducentos Nunc dederit nummos , nisi fulserit ●n●ulus ingens . - Ideò conducta Paulu● agebat Sard●nyche ; atque ideò pluris quam Cossus agebat . Iuvenal . sat . 7. De iure annuli aur●i . Plin. hist. nat . l. 33. c. 1. f Prou. 1. 9. g Genes . 41. 42. Hinc Manlius Torquatus à torque aure● quem 〈◊〉 superato detraxerat . Liv. hist. l. 7. Plin. hist. Nat. l. 33. c. 1 Et ex Cl. Quadrigari● Gell. ●●st . Attic. l. 9. c. 13. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vti Prou. 4. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 8. serm . 15. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 21. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 12. 30. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ester 1. 11. & 2. 17. & 6. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gregor . Naz. pro pauper . l Cornelia Gracchorum mater cum campana hospita ornamenta illi sua ostenderet , traxit eam sermone qu●usque è schola redirēt liberi , & Haec , inquit , ornamēta mea sunt . Ex Pompon . Rufi . collect . Val. Max. memorab . l. 4. c. 4. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex Serini memorab . Stob. c. 73. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Euripid. Meleagr . Maxima ornamenta matr●●is liberi . Val. Max. l. 4. c. 4. o Prov. 17. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. paedag . l. 2. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Sophocl . Antigon . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. in Grach . Conclusion . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theogn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Hesiod . apud Clem. Alex. Strom. l. 6. Greg. Naz. epitaph . Patr. & Stob. c. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apollonid . apud Clement . paedag . l. 3. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Euripid . Oedip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Homer . Odyss . 〈◊〉 . Hierocl . de nupt . & Plut. erotic . & Clem. Alex. Strom. l. 3. Vse 1. k Hebr. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Tit. hom . 2. m 1 Tim. 3. 2. Tit. 1. 6. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tit. 1. 6. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Synodo Nicena . Paphnutiꝰ asseruit . Sozom. hist. l. 1. c. 23. Socrat. hist. l. 1. c. 8. & Gelas. Cyz . act . Syn. Nic. c. 33. Honorabiles professus est nuptias , & Cas●tatem cum propria coniuge concubitum . Cassi●d . h●st . Tri●●rt . l. 2. c. 14. & Grat. d●●t . 31. c. 12. C●… bene utitur Castitas coniuga●is . August . de Tri●● . l. 13. c. 18. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Paedag lib. 2. c. 10. Pud ci●ia est vnius scientia viri . Donat. in Ter. Sanct●…mum 〈…〉 que ●…um coniugium , Eras●…de Conscr . epist. p I●… & inde surgen●es . 〈◊〉 peccat . inde n●n tr●…es . Prim●s & 〈◊〉 in Hebr. Hinc Thea●o Pythagorae vxor interragata , e●q●ando 〈…〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . lib. 8. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. 〈◊〉 . 〈◊〉 . 12. r H●br . 13 4. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 . 〈◊〉 , vel his ●…is temporalibus , vel in futuro 〈◊〉 . Piscat . in Hebr. t Ephes. 5. 5 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Hebr. hom . 33. u 〈…〉 : Nec quisqua● omni●ò ad S●… in perpetuum vitam coelibem profiteatur . Gregor . 7. Pp. Lambert . S●… . ●n . 1079. Ide●que populo denunciat , ut Sacerdotes coniugat●s velut s●eleratos atque impi●s devi●… : 〈…〉 , coll●quia , sermones , convivia , haud aliter quam contagionem fugiant . Qu●s & Nicolaitas appellat , 〈◊〉 condemnat , devovet , Curiasacerdotum movet , &c. Ioan. 〈◊〉 . l. 5. Si p●st ord●●ationem suam Ministr●s contigerit propriae uxoris cubile invadere , sacrar . j●on intreat limi●a , neque sacrar● portitores s●…t , neque altare contingant , neque oblationem suscipiant , neque ad Domini●i corporis portionē accedant , neque propinent , neque urceum vel cal●cem ad altare sugg●…t . Lucius Pp. Dist. 81. c. 19. x Qui in carne sunt , D●● placere nonpossunt . Syric . Pp. ep . 1. c. 7. & Innocent . Pp. ep . 3. c. 1. y Rom. 8. 8. z Co●…gium legitimum & copulam maritalem , co●…●…quinationem , contaminationem , immunditiam , 〈◊〉 , &c. 〈…〉 1. c. 7. & ep . 4. c. 9. & apud Grat. Dist. 82. c. 3 4. I●… . Pp. ep . 2. 〈◊〉 . 9. & ●p . 3. c. 〈◊〉 . & 〈◊〉 Gr●t 〈…〉 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. ep . ad Philadelph . b Coniugia quorundam esse Adulteria , ex Pseudo-Ambr . ad Virg. l●ps . Adulterijs peiora , ex Pseudo-Aug . de Bon. vid. cap. 11. asserunt Hosius Consess . Petric . cap. 26. & Harding contr . Apolog . p. 2. c. 8. Et Coster . Enchir. tr . de Caelib . c. 17. prop. 9. Sacerdos si fornicetur , aut domi concubinam ●●veat , & si gravi sacrilegio se obstringat , gravius tamen pecca● , si contrahat matrimoniū . c Minus malam . Harding ib. p. 4. c. 1. d Dicunt , honestius esse pluribus occuliè implicari , quā aperiè cum unâ ●●gari . Huldric . ep . ad Nicol. Pp. f Melius esse , si votarius continere non valens , centum habeat concubinas , ex ordine tamen & successiuè , quam si vnā uxorem ducat : Scriptor quidam Coloniensis teste Chemnit . exam . p. 3. tit . 2. c. 8. g Gra●issima scortatoribus , quibus pro vna uxore sexcentas mulieres inire licet . Aventin . Anal. l. 5. d 1 Cor. 7. 9. e Ibid. Eis qui se non continent , expedit nubere . Aug. ad Poll. l. 1. c. 15. f Ibid. 7. g Aut nubant , si non possunt continere ; aut contineant , si nolunt nubere . Hieron . ad Demetr . h Melius enim nuberent , quam vrerentur . Aug. de Virgin. c. 34. i Si perseuerare aut nolunt , aut non possunt , melius est ut nubant , quam in ignem delitijs suis cadant . Cyprian . l. 1. ep . 11. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphan . Haeres . 61. l i. Quam occulta flamma concupiscentiae in ipsa conscientia vastarentur . Aug. de Virgin. c. 34. m Vtrumque malum est , & nubere & vri . imò peius est nubere . Bellarm. de monach . c. 30. n Quae nubit post votum , aliquo modo magis peccat , quam quae fornicatur : quia reddit se impotentem adseruandum votū , quod quae fornicatur non facit . B●ll ibid. o Bigamia metaphorica , vti Hier. Llamas appellat ; similitudinaria , vt Tole●us , irregularitatem induci . Llam . sum . part . 1. c. 12. §. 3. & Tolet. instruct . sac . l. 1. c. 67. §. 7. p Plures concubinas habens non incurr●t irregularitatem bigam●ae . Innocent . Pp. decret . l. 1. 22. c. 6. q Excepto homicidio v●luntario , nullum occultum crimen , etiam omnium grauissimum , irreg●…m inducit , nec S●d●●ia ipsa vel Bestialitas . Llamas sum . part . 1. c. 12. §. 32. & Co●arr . in Clem. part . 1. §. 60. r De qua Levit. 18. 23 , 22. & 20. 15 , 13. s Rhemists on 1 Cor. 7. 9. t Novum prorsus conversionis genus . Licita non faciunt ; illicita commi●●unt . Quid agis ●●ult● persuasio ? Salv. de prouid . lib. 5. u Multi enim , non tamen omnes ; sed tamen multi , cer●… est ; nec latere queunt prae multitudine , nec prae impudentia querunt ; &c. abstinentes remedio 〈…〉 , in omne deinde s●●gitium effluentes . Bern. de convers . ad Cler. c. 29. x Peccata interdixit Deus , non matrimonia . Salvian . de prouid . l. 5. y Quid simile vxor & Scortum● Hieron . ad Ocean . a Quod de bostibus suis Dauid , Psalm . 62 4. Contraillud , Act. 10. 15. b Hinc in Concil . Bru. Episcopi de Gregor . 7. Pp. Suauis homo int●r coniuges diuortia fac●l : Sacerdo●●s qui vxores habeant legi●imas Sacrisices esse pernegat . Interim tamen Scortatores , Adulieros , Incestu●sos aris admovet . Avent . annal . l. 5. Et in Concil . Wormat . Maritos ab Vxoribus separat : scorta pudicis con●ugibus ; stupra , incestus , adulteria casto praefrrt connebio . Ibid. c Levit. 18. 24 , 26 , 30. d Nota mirabile . e Quod plus ●uris habet Luxuria ▪ quā Castitas . Gloss. ad Grat. dist . 34. can . 7. Et ad D●cretal . l. 1. t. 22. c. 6. f Cum secundas nuptias expertus nen sucrit castitatem tamen cum priorinon servaverit coniugio , vt ad Diaconatus ordin●m possit provehi , ●oncessimus . Pelag. Pp. Gratian. dist . 34 c. 7. g Castus repelleretur , si convixisset cum s●cunda ; ●id foraicator non . Gloss. ibid. h Cum plures habentes concubinas irregularitatem bigamia non incurrerint , cum eis tanquam si● plici fornicatione notatis , quoad executionem saccrd●tal●● officij poterit dispensari . Innocent . 3. decret . Greg. l. 1. t. 22. c. 6. i Videantur Greg. Syric . & Innocent . supr . k Constitutus in sacris contrabens matrimonium ipso facto perdit beneficia . Abbas de Cler. Coniug . c. 1. num . 7. l Quicunque aut clam aut palam marrimonium contraxerunt , ab Ecclesia & Ecclesiastico benesicio sunt omninò removendi . Othon . constitut . de vxor . à ben . remov . c. 1. Omnibus modis submovendi sunt . Innocent . Pp. ep . 3. c. 1. m Episcopi●s non tenctur deponere Clericum Concubinarium . Abbas de cohab . cler . & mul. c. 6. num . 3. n Secundum Canones Apostolorum debet deponi . Grat. dist . 81. c. 12 , 13. & d. 82. c. 5. Et Concil . Aurel. 5. ibid. d. 81. c. 10. Et Nicol. Pp. ibid. d. 50. c. 33. o Di●unt hodiè pro fornicatione nei●●nem deponendum , nisi in 〈◊〉 perdu● et : 〈◊〉 qui● b●die frag 〈◊〉 su 〈◊〉 co●por● nost●a q●… m●…m era●t Gl●●● ad Grat. d●st 82 c. 5. p Iuxta ●utoritatem B. Sylvestri . Grat. dist . 82. c. 5. q Hoc 〈◊〉 haben ▪ in c●rpore C●nonum B. Syle estri . Glass . ibid. * Communiter dicitur , qu●d pro simpl ci for●…atione quis deponi non debet : cum pa●…i sine illo vitio inveniantur . Gloss. ad Grat. d●st 81. c. 6. r Si concubinas publi . èdetincnt . Othon . constit . de Cl●r . Com●…bin . remov . s Si non cas●e 〈◊〉 caute . Gloss. ibid. t Captus & convictus . Extra de Iudic. G●…ss . ad Grat. d. 81. c. 12. e Sed qualiter Lai●i pr. babu●…●…ud esse , cum non possint testari contra C●●ricum . Gl●ss . ibid. f Non ●r●●ctur Laicis de 〈◊〉 : quia La●●i ●…pidò nobis infesti sunt . Iiud . g Per S●mentiam , vel consessionem propriam , &c. Ibid. h Eas intra mensem à se removea●t p●nitus , aut ab ossi●ia & benefici● vsque ad condignam satisfactionem suspendantur . Othon . constit . de Cler. concub . i Rig●rosa esset ●●c 〈◊〉 , nisi ess●● pre ad●lterio v●l incestu , etia● : si Ep●… esset 〈◊〉 ●●bens . Gloss. ibid. k 〈◊〉 v●orem , abjurare tene●ur : non qui co●cubi●am 〈◊〉 . Abbas de Cier . coning . & Gloss. ad Othen . constit . l Quod●… quam in co●jugium sibi copulavit , abjarare fecis●i Subdiaconum : pr●… tiam ●…in commendamus . V●ban . Pp. C●●●m . Ep. Decretal . l. 4. l. 6. c. 2. m Clericos qui publicè tenent Concubinas , ad eas abjurandas nolumus cōpell● . Alexand. Pp. decretal . l. 3. tit . 2. c. 3. n Non debet abjurare . Gloss. ad Grat. caus . 35. q. 6. c. 9. o Ioannes Cremensis Apostolicae sedis Cardinalis vbi in solemni apud Londonias Concilio de vxoribus Sacerdotum serenissimè tractasset , dicens summum esse scelus de latere surgere meretricis ad corpus Christi conficiendum ; ipse cum die illa corpus Christi consecrasset , cum meretrice post vesperam interceptus est . Henric. Hunting . hist. l. 7. Koger . Hoveden annal . part . 1. Matth. Paris . in Henric. 1. & Matth. Westmonast . Florib . bist . lib. 2. an . 1125. p Cum quidam Episcopi & Archidiaconi ita praecipites sint in libidinem , vt neque adulteria , neque incaes●us , neque masculorum turpissimos amplexus sciant abhorrere , tamen casta Clericorum conjugia dicunt sibi foelere , & ab eis jabent & cogunt clericos abstinere . Hulderic . epist. ad Nicol. Pp. q Bigamum censendum , nec ordinandum esse , qui vxorem vnam ante baptismum , alteram post baptismum habuerit , statuit Innocent . Pp. apud Grat. dist . 26. c. 3. epist. 2. c. 6. & ep . 22. c. 2. & ep . 24. c. 6. r Ne bina pariter aut trina conjugia sartiantur : sed vt singulas vno tempore vxores habeant . Hieron . ad Ocean . Neque enim secundum reiecit Matrimonium , qui illud saepe iussit fieri . Theodoret. in 1 Tim. 3. s 1 Tu● . 3. 2. Tit. 1. 6. t Posse fieri aiunt , si concubinam , non vxorem habuisset . Hieron . ad Ocean . u Quod peccatum non fuit , non est di●… in bap . ibid. Et Inno ▪ ēt . vbi sup . x Durior in Matrimomū , & Nupt●js iniquior . Erasm , prafat . in lib. contr . Iov● . y Rem nouam audio . Quia peccatum non fuit in peccatū reputabitur . Hierō . ad Oce●n . z 〈◊〉 s●orta , & publica colluvionis sordes , imp●etas in Deum , parricidiū , & incestus in pareutes , atque in extraordinarias voluptates vtriusque sexus m●●ata natura , Christi sonte purgantur ? Vxoris ●nbaerebunt maculae ? Et lupanaria thalamis praefer●●tur ? Ibid. a Praet●reunt quod non licet ; & objiciunt quod concessum est . Ibid. b Tam ma●ulosum nomen vxoris non potest vlla nouitate deleri . Ibid. c Audiant Ethnici , &c. audiant Catechumeni , qui sunt fidei candidati : Ne vxores ducant ante baptisma , ne honesta jungant Matrimonia : sed promis●uas vx●res hab●ant , in ▪ ò caeveant qual●cumque vocabulum Coniugis ; ne postquam in Christo crediderint , noceat eis , quod aliquandò non con●●binas , nec meretrices , sed vxores habuerint . Ibid. d Vere Scribarum & Pharisaeorum similes : culicem liquantes , & camelum glutientes . Ibid. e Imputatur infoelicitas coniugis mortuae : & libido meretricia coronatur . Ibid. f Iu●scriptum est , Honorab●les Nuptiae , & cubile i●…aculatum . Tibi Iegitur , F●rnicatores autem & Adult●ros iudicabit Deus . Ibid. g Quomodò tuae sordes lu●ae sunt , & meae munditiae sordidatae ? Si sordes ●mundantur , quanto magis munditiae non co●quinantur ? Ibid. h Sunt opera bona , quae tamen maiora bona impediunt vt ducere vxorem . Bellarm . de Menach . c. 15. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nuptias damnant , & aversantur ; paresque eas omn● . ò formcalionibus al●jsque corruptionibus faciunt ; Saturniani , G●os●ici , Adamiani , Tatiant , Encrat●…ae &c. Ir●n . adv . Valent. l. 1. c. 31. Cl●m . Alex. 〈◊〉 . l. 3. Epiphan . haer●s . 23. & 46. & 47. Aug. de haeres c. 25. & 31. Conc●bitum spu●ci●iae nomine , vt in . pudi●…ae negotium damnant Mar ionitae . Tertull ad . Marc. l. 1. Stupri assine est Matrimonium : Nupt●aeque exeo constant , quod est stuprum Tert. ipse Montanizans exhort . cast . Coniunctio maritalis malum est apud Deum : Et quantum ad natura reiipsius peccatū est . Autor oper . imperf . in Mat hom . 1. Non concubitum , sed nuptias probibent Manichaei . Aug. de mor. Man. l. 2. c. 13. k Rom. 1. 24. 28. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphan . de Origenianis haer . 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de Gnosticis haer . 26. Qui & 〈◊〉 , a & 〈◊〉 〈◊〉 Haeretic● antedictis p●ssim commen . orat . Vse 2. m Ephes. 5. 3 , 4. n P●rro paucissimis Veneri bellum indicentib●s , quibusdam castitatem iactantiae quaestus ergô simulantib● , maxima pars sub honesto castimoniae nomine stupra , incesius , adulteria passim & impune com●ittunt . Ioan. Avent . Annal. l. 5. Sacerdotes moderni per luxuriam sunt Daemones Incu●i , ( quod & Chaucer noster , No other Incub●… there was than he : ) & sacerdotes Priapi . Rob. Holcet in Sap. Lect. 182. Episcopi & Sa●erdotes huius temporis , in repr●bum sensum traditi , faciunt quae ●en conveniunt . Quae enim in occul●o siunt ab Episcopis turpe est dicere . Sed non verecundab●r dicere , quae ipsi non ver●cundantur facere : Masculi in masculo● turpitud●… operantes . Sermoin ●…il . Rem●ns . Falsa specie continentiae a● hominibus place●e volunt , gravi●ra committunt , patrum vxores subagitant , masculorum ac pe●udum amplexus non abhorr●… . Huldric . ep . ad Nicel . Pp. Ab Episiopis & Sacerdotibus nostris etiam in sacras aedes sit irruptio ; ab illis etiam abiguntur faeminae ad ●urum libidin●s oxplendas : sed & pueri meritorijà parentibus commodantur & condo●… , qui & postea ad Sace●…otierum gradus promoventur ae●…is flore transacio iam exoleti . Ioan. Pi●●ss ep . ad Leon. Pp. & Concil . Lateran . Petrid●mus polluta fluenti Marcescit luxu●n●lla hic ar●ana revelo ; Nenign●ta loq●or ; liceat vulgata referre : Sanctus ager scurris , venerabilis ara Ci●…dis Seivit , hon●randae Vivum Ganymedibus aed●s . Man●… . de Mandi calamit . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Anuphan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicharm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . M●nand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem St●b . c. 66. * Sylla Foelix si non habuisset vxorem . Et Comi●us fortunatum putat , qui nunquam vxorem duxerit . Hteron . in Iovin . l. 1. Mitio●s Terentiani vox est . Anonymus quid●… Graecus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Apes ex herbis etiam acrioribus mel dulcissimum exprimit . At quae apes in liquorem meilisluum transfundit , aranea in venenum transmutat . Spinae . de provid . Pravo nihil prodest : quia quicquid ad illum pervenit , pravo vsu corrumpitur . Sic stomachus morbo vitiatus , quos●unque accepit cibos mutat , atque omne alimentum in causam doloris trahit . Sen. de benef . l. 5. c. 12. c In moribus culpa est , non in aetate ; in senum stultitia , non in vitio sen●ctutis . Cic. de Senect . Vse 3. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierocl . de nupt . Vitium est hominum , non culpa nuptiarum . Aug. de hon . coniug . c. 6. Gratian. c. 32. q. 2. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Optimi corruptio pessima . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. polit . l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Legatur Autor oper . imperf . apud Chrysost. bomil . 24. ad illud Christi Matth. 10. 17. C●vete ab ●ominibas . h Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristol . Ethic. l. 〈◊〉 c. 1 , 5. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . & Simonid . Clem. Alex. k Elementum in locosu● non ponderat . Simpl c. & Coelo l. 4. §. 46. l Criminosior est culpa , vbi honestior est status ; & atrocius sub sancti nominis professione peccatur . Salvian . de Provid . l. 4. m Eccles. 3. 16. Vbi , qui sedet crimina vindicaturus , admittit . Cyprian . ad Donat. n Psal. 69. 22. o Buccella dominica fuit Iudae venenū . Aug. in Ioan. 26. p Psal. 73. 18. & . 102. 10. q Prov. 1. 32. r Ezra . 6. 11. s Prov. 5. 19. Ezech. 24. 16. Vse 4. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lycurg . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Orest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiphan . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . A●t tollendum , aut ferendum vilium coniugis . Varro . Gell. 1. 17. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hipponax . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philippid . Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Itaque Thales interrogatus cur non duceret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anaxandrid . Qui non litigat , coel●ls est . Var. Gemin . Hieron . in Iov . l. 1. Semper habet lites , alternaque iurgia lectus , In quo sponsa iacet : minimum dormitur in illa . Iuven. sat . 6. Lite sugant nuptaeque viros , nuptasque mariti . Et , dos est vxorialites . Ovid. art . l. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . epist. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aesehyl . Supp . z Genes . 3. 18. Hebr. 6. 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simo●…d . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . M●…nd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philippid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philet . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aphthon . Progy●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nulla alauda sine crista . Simonid . apud Plut. in ●imol . & de vb●l . ex inimic . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isidor . Pelus . l. 2. ep . 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Clem. Strom. l. 2. “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphthan . ibid. ●…torem non jugat à f●ro d●…tor : Bost ●…fragium ma●●a te●…ur ; post mal●m ●liam segetem ser. tur . C●…o ●…rti o●i● vita ●…pebit , si ●…nqu , 〈◊〉 aut ●m ●… est , quicq●…●…dit . Se●… . ep 81. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . is 〈◊〉 . Co●… qua 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Orest. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . de ●upt . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Strom. l. 2. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Ibid. Vse 5. c Hinc illud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Contra Plato , Aristoteles , Peripatetici , Stoici . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. idem . ibid. l. 3. Vse 6. f Prov. 31. 12. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicostrat . Stob. c. 72. h 1 Cor. 11. 9. i Genes . 2. 18. * Quid enim proderit appellari quod non es ? Quid nomen prodest , vbires non est ? Aug. in 1 Ioan. tr . 5. k Prov. 31. 31. l Prov. 31. 12. m Ab alio officia pos●ens , promittit sua . Sen. de ben . l. 2. c. 18. In lusu est aliquid pilam scitè excipere ; sed non dicitur bonus lusor , nisi qui apt è & expeditè remisit quam exceperat . Ibid. c. 32. n Sunt partes mariti , sunt & vxoris-Invicem parem ista desiderant regulam . Sen. de ben . l. 2. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isidor . Pelus . lib. 3. ep . 12. Branch 3. Question . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sopho●l . Answer . p Luk. 11. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sopho●l . Plut. de fortun . q Quē aemuli ipsius dormientem pin●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Sylla . Vnde enatum Proverb . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prout Liv. hist. l. 7. Nihil agenti sibi de coelo devolaturam in sinum victoriam censet . Et Ter. Adelp . 4. 5. Quid ? credebas dormienti tibi haec confecturos Deos. Doct. 3. r Genes . 24. s Ruth 3. 1 , 9. Reason 1. * Genes . 41 38. t Prov. 31. 10. u Prov. 20. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. vt Laert. ex Favorin . comment . l. 2. Vbi tamen Casaubon . legit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In quam sententiam explicatius quidam ex Eudem . l. 7. c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sed Ethic. Nicom . l. 9. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Omnes ami●i & omnes i●imi●i : omnes necessarij , & omnes adversarij . Bern. in Cant. 33. Fidem plaerique verbis ostentant , opere destruunt : quod genus nulli rei est nisi ad loquendum . Symmach . epist. 31. lib. 1. x Nimium di●…cile est reperiri amicum ita vt nomen cluet , cui cum rem tuam credideris , sine omni curâ dormias . Plaut . Trinum . 3. 1. Homini amico , qui est amicus , ita uti nomen possidet , Nisi D●…s e●nihil praestare . -Idem Bacch . 3. 2. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diphil. * Multi Sacerdotes , & pauci Sacerdotes : multi in nomine , pauci in opere . Chrysost. nomine Autor oper . imperf , hom . 43. z Rara avis bona & suavis vxor . Theophr . Hieron . ad . Iovin . l. 2. Rara avis in terris nigroqu● simillima cygno . Iuven. sat . 6. vel corvo rarior albo . Ibid. 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de amic , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theogn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem . Reason 2. b Iob 33. 23. Vnu● è millibus . Vbi perperam vulg . quem Greg. sequitur , Vnus è similibus . c Eccles. 7. 30. d Arcanum tuum uns è millibus concredas , licet pacem cum mul●… colas . Ben Syr. & Sirac . 6. 6. Millibus è multis ●…us vix fidu . 〈◊〉 . Hic ●lbo cor●o rarior esse solet . Drus. in Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ammien . e Majo● p●rs vin it meliorem . Rari quippe boni . Iuv●n . sat . 13. Nec●… tam foe●…ter actum est , ut meliora pluribus placerent . S●u. de beat . c. 2. f ●…sdr . 8. 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de Diogene Laert. C●… ille 〈◊〉 hominom inven●re cupiebat , lucernam meridie cir●…ens . Tertu● . adv . M●…dr . fab . 58. Aesop● , medi● Sole quid ●um lumine ? Hominem inquit , quaer● . h ●…habere ●●gas : Et stultus labor est ineptiarum . Martial . l. 2. epig. 86. i 〈◊〉 . 19. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicostr . t. Stob. c. 72. k 〈◊〉 . 31. 10. l Psal. 4. 6. - itum est in viscera terrae : Effodi●ntur opes . Ovid. M●t●m . l. 1. Omnesque terrae fibras exquirimus . Plin. hist. l. 33 Quin & maris etiam gurgites omnes . Quest. Answ. Meanes 1. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Antipat. de convict . ●…marit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . oper . Meanes 2. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Callicratid . Stob. c. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Antiop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ettacus apud Laert. ex Callimach . & Plut. Paedag. Tu tibi sume parem . Quam malè inaequales veniunt ad aratra juvenci ? Si qua voles ap●è nubere , nube pari . Ovid. Epist. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. nupt . praec . o Genes . 28. 2 , 5. & 29. 18. p Genes . 26. 34. & 27. 46. q Ruth 3. Meanes 3. r Genes . 24. 48 , 49. s Gen. 34. 4 , 6 , 8. t Gen. 34. 2 , 7. Meanes 4. u Gen. 24. 12 , 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 8. serm . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. x Gen. 28. 2 , 3. Branch 4. Doct. 4. p Prov. 19. 14. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simonid . Stob. c. 71. Reason 1. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Nullum bonum quod non à summ● bono . Aug. de divers . 3. Quisons est & origo bonorum omniū . Salvian . de provid . lib. 4. s Iam. 1. 17. Reason 2. t Psal. 127. 4. u Iosh. 24. 3 , 5. x Genes . 33. 5. Reason 3. y Luke 3. 38. z 2 Cor. 6. 18. a Conjugium non facit sola copula carnalis . Nuptias non concubitus , sed●consensus facit . Vlpian . reg . Iur. leg . 31. Matrimonium non facit de floratio virginitatis , sed pactio nuptialis . Ambr. instit . virg . c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. anal . pri . l. 2. c. 22. Branch 5. Doct. 5. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Muson . de nupt . scop . Stultum est , venatum ducere invitas canes . Hostis est vxor , invita quae ad virum nuptum datur . Plaut . Stich. 1. 2. Reason 4. c Prov. 21. 1. d Solus Rex mentium Deus . Aug. in Ioan. e Psal. 33. 15. f Acts 15. 9. & 1. 24. 1 King. 8. 39. g Psal. 33. 15. h Ezra 7. 27 , 28. Nehem. 1. 11. Psal. 106. 46. i Prov. 8. 35. k Prov. 19. 14. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Vnde sufficiam ad enarrandam soelicitatem ●jus matrimonij , quod Ecclesia conciliat , oblatio confirmat , obfignatum angeli ▪ renunciant , pater raro babet . Tertull. ad uxer . l. 2. m Psal. 128. 1. n Psal. 128. 3. o Sirac . 26. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem . p Sirac . 25. 8. Foelices ter & ampl●is , Quos irrupta ten●t . ●opula ; ne● m●…is Divulsus qu●… H●rat . ●a . m. 1. ●3 . Reason 1. q Prov. 22. 14. Syrac . 26. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pallad antholog . l. 1. c. 17. Et ibid. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Sirac . 26. 3 , 14 , 24. Reason 2. r Eccles. 7. 28. Vt contra Eur●p . Alcest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Reason 3. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quod Athenis in nup●…s di●…litum . Zenodot . Prov. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. t 2 Sam. 6. 20. u Iob 2. 3 , 10. & 19. 17. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 6. 14. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Muson . de nupt . scap . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. Aemil. ajud Plut. Soccus hic quem cerni●i● , no●●s & elegans : sed nemo s●itpraeter me ubi me premat . Hieron . ●n Io●in . l. 1. a Quam sit rarum tales inventri , norunt qui duxerint . Hieron . in Iovin . lib. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Menalip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . Phaed. Vses 6. Reprehension Vse 1. Reason 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I'lut . de amic . e Sic Plato de repub . l. 5. & in Timaeo sorte dari praecipit civibus suis uxores . Et apud Plautum de Cosina ducenda servi duo sorti●ntur . Et sortc Martam Ios. phe obligisse Epiphanium tradidisse ( sed falsus ipse ) Interpres opinatus est . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysoll . tom . 8. ser●● . 15. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ibid. h Sirac . 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●heophr . apud Plut. de fratr . amor . Cum judicaveris diligere oportet , non cum dilexcris judicare . Ci● . de amic . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys●st . vbi sup . k Matth. 19. 5 , 6. Rom. 7. 2. 1 Cor. 7. 10 , 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. paedag . Vincu●um est conjugiū , quo alligatur nupta vir● , quo nup●ae vir as●rin●itur . Eonum vinculum , sed vinculum tamen , de quo cum velit e●uere se nupta 〈◊〉 possit . Ambr. ex●ort . virg . Tol●end●●● aut serendum vit●um conj . gis . Varro . Gell. n●ct . l. 1. c. 17. ●t●que , D●l b●…m est d●u , quod sta●… dum est semel . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diegen . apud L●ert . Nulla est vx●ris electio . Eq●…s , asi●… , bos , canis , & man ip●…a , 〈◊〉 qu●q●e & 〈◊〉 , sedueligne●m , c●…x , & ur●eol●● 〈◊〉 , probantur p●… & si●… : S●… uxo● non ostenditur , ne ante displi●eat , quam da● atur . Th●… . Hi●ro 〈◊〉 . ad 〈◊〉 . l. 1. Atqui ap●d Eut●… 〈◊〉 suos secus fieri sing●● M●rus , quem 〈…〉 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . de garr●l . n Genes . 6. 2 , 3. o Foecunda culpae secula ●●p●ias Primum inquinavere , & genus , & do●●s : Hoc fonte derivata clades In patriam populumque fluxit . Horat carm . 3. 6. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philem. Et Socrates interrogatus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert. & Stob. c. 66. Vse 2. q Ad poenitendum properat , caò qui judicat . P. Syr. r Temerè consulta celerem poe●…tentiā , sed eam seram & inu●ilems qut . Daemocritus Aetol . apud Liv. hist. l. 31. s Ita Eques quidā Komanus uxorem prid●è sortitione ductam postridiè repudiavit . Su●ton . Tiber . c. 35. t Cons●…j satis est in me mihi . Ara●hne apud . Ovid. Metam lib 6. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierocl . de nupt . Vse 3. x Genes . 34. 3. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hier●cl . deliber . offic . erg . par . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Itaque Mand●t●m 5. de Parentibus observandis Tabulae priori adjudicat Philo Iud. sacitque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uti est reverá , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vse 4. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip . Menalip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aes●hyl . Eumen. a Nam nec interri● liberi sine consens●● patrum rite & jure nubent . Tertull. ad uxorem l. 2. Verb● aureis literis seribenda . Rhenan . in annot . Hinc piè virgo orthodoxa a● Haeretic● solicitata , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clē . Alex. Stro. l. 3. Admonition . Vse 5. b Legantur quae de Scipionis filia Tib. Graccho desponsa Liv. hist. l. 18. Val. Max. l. 4. c. 2. & Gell. noct . Attic. l. 12. c. 8. Vse 6. c Hebr. 12. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz in Basil & in Athenas . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Maccab. d 1 Sam. 1. 11 , 27 , 28. e Ita Socrates Aes●hini , qui se ei dono dederat , Habebo curae , ut te meliorem tibi reddam , quam ac●epi . Senec. de beni . l. 1. c. 8. 
A67122	----	Mr. Anthony Wotton's defence against Mr. George Walker's charge, accusing him of Socinian heresie and blasphemie written by him in his life-time, and given in at an hearing by Mr. Walker procured ; and now published out of his own papers by Samuel Wotton his sonne ; together with a preface and postcript, briefly relating the occasion and issue thereof, by Thomas Gataker ... Wotton, Anthony, 1561?-1626. 1641 Approx. 87 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A67122 Wing W3643 ESTC R39190 18253003 ocm 18253003 107259 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67122) Transcribed from: (Early English Books Online ; image set 107259) Images scanned from microfilm: (Early English books, 1641-1700 ; 1138:22) Mr. Anthony Wotton's defence against Mr. George Walker's charge, accusing him of Socinian heresie and blasphemie written by him in his life-time, and given in at an hearing by Mr. Walker procured ; and now published out of his own papers by Samuel Wotton his sonne ; together with a preface and postcript, briefly relating the occasion and issue thereof, by Thomas Gataker ... Wotton, Anthony, 1561?-1626. Wotton, Samuel. Gataker, Thomas, 1574-1654. [2], 62 p. Printed by Roger Daniel ..., Cambridge (England) : 1641. Imperfect: cropped and tightly bound. Reproduction of original in the Union Theological Seminary Library Includes bibliographic references. 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Heresies, Christian -- England. 2005-10 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-04 Emma (Leeson) Huber Sampled and proofread 2006-04 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Mr. Anthony Wotton's DEFENCE Against Mr. George Walker's CHARGE , Accusing him of Socinian Heresie and Blasphemie : Written by him in his life-time , and given in at an hearing by M r WALKER procured ; And now published out of his own papers by SAMUEL WOTTON his Sonne . Together with a Preface and Postscript , briefly relating the Occasion and Issue thereof , By THOMAS GATAKER , an eye and eare-witnesse of either . Hieronym . adv . Errores Joan. Hierosol . Nolo in suspicione haereseωs quenquam esse patientem . CAMBRIDGE , Printed by Roger Daniel , Printer to the University . Anno Dom. 1641. The Preface . IT hath ever been and is generally held a breach , not of Charity alone , but even of * Piety too , to insult over and trample upon persons deceased : which if in any sort of men doth well deserve such a censure , surely among Christian men especially it may justly be so deemed for any in that manner to deal with their Christian brethren , such as have lived and died in the profession of the same common Faith in Christ , and in the fellowship of the same Church of God with themselves . Not that it is presumed an act unwarrantable or uncharitable to refute any errour that such have broched while they lived , or to remove any scruple that thereby may remain in the minds of those that yet survive : For * a fond thing were it , not to offer to pull out the shaft sticking yet in the body , or not to seek to close up the wound by it made in the flesh , because the party were gone and had withdrawn himself who had shot the one , and thereby caused the other . Free it is at all times to defend necessary truths , whether the Authours and Patrons of them survive yet or be deceased : but to insult and triumph over any , when they are now dead and departed from us , as if we had convinced and conquered them while they were yet alive with us , when as indeed we have done nothing lesse ; yea , to renew aspersions and imputations of the most heinous and horrible guilt that can be against them long after their decease , when we suppose the memory of things so long before past and gone may be worn out with the most , and buried with the greater number of those that were privy to what was then done , recharging them in most vehement & virulent manner with those crimes which the parties then cleared themselves of , nor were we then able to make any good proof of against them , may deservedly be censured ( if I be not much mistaken ) to argue no small defect , not of piety and charity alone , but even of humanity , ( not to adde , of common honesty it self ) in those that so do . Now this whether M r George Walker have made himself guilty of or no , in his Treatise lately published under the Title of Socinianisme in the Fundamentall point of Justification discovered and confuted , concerning M r Anthony Wotton , a man , by M r Walkers own confession , of speciall note for his piety , life and learning , while he lived , which both the University of Cambridge , and the City of London are able also to give ample testimony unto ; I say nothing my self , but leave it to be tried and judged by the sequele , wherein I shall be only a relatour of that that my self was for the most part either an eye or an ear-witnesse of , leaving M r Wotton to plead his own cause , and M r Walker's own dayes-men by their award under their own hands either to cast or to clear him . The Relation . NOt to hold my reader therefore long in the entry ere I come to the Relation : M r Walker in a letter directed to M r Wotton ( whom he had before bitterly inveighed against both in private and publick ) dated May the second , 1614. yet to be seen under his own hand , chargeth him ( for you shall have it precisely in his own words ) on this wise , The Errours and Opinions which you maintain , and wherewith you have infected divers , are of all that ever were sown by the enemy of God and man amongst Christian people the most pestilent and dangerous , being nothing else but the heresies of Servetus and Socinus those most damnable and cursed hereticks , the greatest monsters that ever were born within the borders of Christ his Church . And after this charge in such hideous terms conceived , in the same letter he subjoyneth this peremptory challenge , Meet me as a Christian before eight learned and godly Ministers chosen equally by both , that they may be witnesses betwixt you and me , and that it may be seen whether I do justly charge you with heresie and blasphemy or no , and whether your writings do not shew you to be a Socinian . Upon receit of this letter containing much other lavish and menacing language , M r Wotton repaired to the Right Reverend , the then Bishop of London , D r King their Diocesan , acquainted him with the businesse , and requested his Lordship to convent M r Walker and himself , and to heare them both together ; not refusing , if M r Walker could make his charge good against him , to undergo such censure and penalty as he should be deemed thereby to have justly deserved ; otherwise requiring due satisfaction by his Lordships means from him who had wronged him in such manner . But the Bishop perswaded M r Wotton rather , according to M r Walkers own Proposition , to referre the matter to such a number of their brethren the Ministers as were by him mentioned , and so to make a private end of the businesse . Whereunto M r Wotton returned this answer , That howsoever he desired rather that his Lordship would be pleased to have the hearing of it himself , yet since that he seemed to like better of the other course by M r Walker propounded , he was well content to condescend thereunto , so be that his Lordship would be pleased to assigne one of his Chaplains then present to be one of the foure to be nominated by him , though a stranger to him ; for that he cared not who they were , acquaintance or strangers , so they be godly and learned , that should heare and judge his cause . And the Bishop accordingly promised that it should so be , assigning M r Henry Mason , a grave and reverend Divine , being then and there present , to undertake that office with such others as were to be adjoyned unto him in the same : who yet surviving in the City is able to testifie of this passage with the Bishop , whether it were according to this relation or no. For I have this onely from M r Wotton's own report ( though nothing doubtfull of the truth of it ) who meeting me accidentally in Pauls Church as he came from the Bishop , having not seen him long before , shewed me M r Walker's letter , told me what speech he had had thereupon with the Bishop , and what by the Bishops perswasion he had yielded unto ; withall requesting me to be one of those that were on his part to be named for the discussing and deciding of this difference . Which motion of his albeit I desired to wave , wishing him rather to make choise of some other , both nearer at hand , and of better abilities , the City affoording such not a few ; yet at his instant request , the rather pressing it upon me , because he had , as he said , so happily light upon me unexpected , and notwithstanding that he knew before my judgement in some particulars to differ from his , having both by word of mouth , and in writing also sometime at his own request manifested to him as much , yet making no reckoning thereof , I was at length induced to condescend thereunto . The persons nominated by M r Walker were M r Stocke , M r Downame , M r Gouge , and M r Westfield ; whereof three is yet living , M r Stock onely is deceased . Those that were nominated by M r Wotton ( because M r Mason by occasion of an extraordinary employment by his Majestie suddenly enjoyned , of surveying a book of D r John Whites ready to be published , could not attend the businesse , another therefore being substituted in his stead ) were these , M r Balmford , M r Randall , M r Hicks , Chaplain to the Earl of Excester , and my self ; who alone ( I suppose ) of all the foure now survive , and am the rather induced to affoord this Christian office to so worthy * a deceased friend . It was thought not so fit to meet in a private house ( which at first we had done , but found therein some inconvenience ) as in some Church that stood out of the way of ordinary concourse . By occasion hereof D r Baylie , afterward Bishop of Banghor , came in as one of us , and made up a ninth , because we desired to make use of his Church . There accordingly we met , and some time being spent , or , if you will , wasted , rather in loose invectives then in orderly disputes , I made bold to propound a course to the rest of the company ( because time was precious , and my self came farthest ) for the better expediting of the businesse undertaken by us ; which was also generally approved of by the rest , and by both parties agreed unto . The Proposition was this , That M r Walker should in a Parallel consisting of two columns set down Socinus his hereticall and blasphemous errours and positions on the one side , and M r Wottons assertions , wherein he charged him to concurre with Socinus , over against them on the other side : upon view whereof it might the sooner appear how the one suited with the other . M r Walker undertook so to do ; and M r Wotton required onely to have M r Walker's said writing delivered unto him some two or three dayes before the set time of our next meeting , that he might against that day prepare a brief answer thereunto , in writing then to be exhibited . The motion was on either side deemed equall ; nor did M r Walker himself mislike it . Now by this means , God in his providence so disposing it ( which at the present in likelihood was little dreamed of ) M r Wotton , as * Abel , though deceased , is inabled to speak in his own defence , and to plead now his own cause as well as then he did . M r Walkers Parallel , and therein his Evidence produced for the proof of his charge above mentioned , you shall have in his own words as it was then given in ; those pieces of it onely that were conceived in Latine being faithfully translated word for word , as near as could be , into English , because in English M r Walker's book with the renewed Charge is abroad . M r WALKER 's evidence . THat it may plainly appear that Socinus , Servetus , Ostorodius , Gittichius , Arminius and M r Wotton do in the doctrine of Justification hold one and the same opinion in all points , I shew by the parts and heads of their doctrine set down in order , and by their own sayings and testimonies paralleled and set one by another . The first errour of Socinus and his followers is , That Justification is contained onely in Remission of sinnes , without imputation of Christ his Righteousnesse . SOCINUS . His own words . 1 For ( as oft hath been said by us ) in remission of sinnes , which is the same w th not-imputation of sins , is our righteousnesse contained : and therefore with Paul , not to impute sinnes , and to impute righteousnesse , or to account righteous are the same . And with this imputation ( as we have said ) the imputation of anothers righteousnesse hath no commerce . Treatise of Christ the Saviour . Part. 4. chap. 4. pag. 463. column . 2. near the end . 2 There is no one syllable extant in holy writ of Christs righteousnesse to be imputed unto us , Chap. the same , pag. 462. 3 It is the same with Paul , to have sinnes covered , to have iniquities remitted , to have sinne not imputed , that it is , to have righteousnesse imputed without works . And this manifestly declareth , that there is no cause why we should suspect mention to be made of anothers righteousnesse , since we reade that Faith was imputed unto Abraham for righteousnesse , or unto righteousnesse , pag. the same . col . 2. 4 God delivered the Lord Jesus unto death , that by him rising from the dead we might hope to obtain justification , that is , absolution from our sins , Pag. 463. col . 2. 5 That is first to be considered , that this imputation can in no wise be upheld , In the same place . WOTTON . 1 Albeit with Piscator I willingly acknowledge that the justification of a sinner is wholly comprehended in the alone pardon of sins ; yet I find no where in Holy writ that there is need of the Imputation of Christs passive obedience unto the attaining of it , Theses in Latine . 2. That Christs obedience is imputed by God to the justification of a sinner , doth not appear by any testimonie of Scripture , or by any argument , or by any type or ceremonie in the Law , or by any signification in the Sacraments of the Gospel , In the same , arg . 1. 3 No necessary use or end can be assigned of the imputation of the obedience of Christ to the justification of a sinner , In the same , arg . 4. 4 I renounce the Law , both in whole and in part , performed by our selves , or any other in our stead , to the justifying of us in the sight of God. 5 I assent to Piscator , that justification consisteth wholly in remission of sinnes . For so doth the Apostle , Rom. 3. & 4. propound and dispute the question , without any mention or inckling of Christs righteousnesse . These are his words in a little English Pamphlet , first published briefly , and secondly by him enlarged . The second point or errour is , That Faith is a condition appointed by God to be performed on our parts for obtaining of Justification . SOCINUS . 1 The promise was made to Abraham not without a secret condition , to wit , that he should walk before God and be perfect , that is , he should not refuse to obey him . Now to walk before God , and to obey him , are included in faith , and cannot be without it ; yea they flow from it alone , as he himself teacheth after in the same chapter . 2 The confidence saith he ( which he had before affirmed to be faith ) is the cause of our obedience : Therefore a man believeth , because he trusteth . And it is perfected by obedience : because no man is truly said to have trusted , before he do indeed obey , Part. 4. chap. 11. pag. 555 , 556. And a little after , 3 Whereby that appeareth to be most true , which we even now strove to prove , that that faith , which of it self so far as concerneth what is in us doth justifie us , is confidence in Christ , 559. WOTTON . 1 The condition to be performed on our part to justification , is to believe , Sermon 8. upon John , pag. 352. 2 The act of faith or believing bringeth justification and adoption onely and merely by the place and office which the Lord of his own mercie hath assigned it , to be the condition required on our parts for the atchieving of these favours and honours , Serm. 9. pag. 452. The third errour is , That Faith doth not justifie us , as it apprehendeth Christ and his righteousnesse , but by it self , in a proper not metonymicall sense . SOCINUS . 1 We are justified by faith in Christ , so farre forth as we trust in Christ , Part. 4. chap. 11 pag. 558. col . 2. 2 The faith of Christ doth justifie us by it self , or ( to speak more rightly ) God doth justifie us by himself , pag. 559. col . 1. WOTTON . 1 Faith in that place ( to wit , Rom. 4.5 . ) is to be taken properly unlesse peradventure it be used for to believe or to trust . For that which is by some alledged of a trope , whereby they suppose that Christs obedience apprehended by faith is signified , I doubt how I may grant . And a little after , 2 What trope should there lie hid , I see not . 3 Also Serm. 9. on John. Abraham believed God ; and it , that is , his believing , was counted to him for righteousnesse , pag. 453. 4 Also in his Purgation , I think that faith in Christ , without a trope , in proper speech is imputed to all believers for righteousnesse . The fourth errour is , That for faith properly taken , and dignified and made worthy , not of it self , but in Gods acceptation and of his mercie , a man is justified , and may lay claim ( as it were ) to remission of sinnes . SOCINUS . 1 For faith we are deemed perfectly just . And a little after , 2 Abraham believed God ; and for that cause he was accounted of him for righteous , Part. 4. chap. 4. pag. 462. col . 2. 3 For one act of faith was Abraham righteous , Servetus , Book 2. of Law and Gospel , as Calvine reciteth in his refutation of Servetus , pag. 903. WOTTON . 1 He that believeth is accounted by God , to all purposes concerning eternall life , to have done as much according to the covenant of the Gospel , as he should have been accounted to have done , according to the covenant of the Law , if he had perfectly fulfilled it , In his first English paper . The fifth errour is , That faith is no firm perswasion , by which men apprehend and lay hold upon Christ and his righteousnesse , and apply them to themselves , as of right belonging to us by our spirituall union : but that it is a trust and confidence in Christ for salvation joyned with obedience to Christs precepts : or ( to speak plainly ) a confidence that Christ , having obtained by his obedience the Kingdome and all power , will certainly give us salvation , if we relie on him , and obey his counsels . SOCINUS . 1 Faith in Christ , which maketh us righteous before God , is nothing else but to trust in Christ , Part. 4. chap. 11. in the beginning : and in the same , page 560. col . 2. 2 To believe in Christ , is nothing else but to trust in Christ , to cleave to Christ , and from the heart to embrace his doctrine as heavenly and healthsome . And a little before , 3 This your apprehension of Christ , is a mere humane device , and a most empty dream . And towards the end of the chapter . 4 He calleth our perswasion of righteousnesse , already obtained and gotten by Christ , vain . WOTTON . 1 As for that perswasion , wherein some would have faith to consist , it followeth him that is justified , not goeth before , as faith must needs do , Ser. on John , p. 392. also p. 338. and 448. 2 To believe in Christ is to trust in Christ , and to rest on him , to have his heart settled , and to relie wholly and onely on him . And what this trust is , he describeth more particularly , pag. 390. where he saith , 3 It is such a Faith , as maketh us rest upon God for the performance of his promise . The sixth errour is , That Christs whole obedience and righteousnesse serve , first and immediately for himself , to bring him into favour and autoritie with God : and secondly onely for us : Not that it might be communicated to us in him , to make us truly and formally righteous , but onely that it might serve for our use in that it maketh him gracious with God , and so both able to obtain that faith might be accepted for righteousnesse , and we for it ; and also powerfull to give those blessings which are promised to those that trust in him . SOCINUS . 1 As Adams offense made him and all mankind procreated by him guiltie of death , so Christs righteousnesse and obedience procured life eternall to Christ himself . Whereby it cometh to passe , that so many as shall by procreated by him become partakers of the same life , Part. 4. chap. 6. and , 2. part . 2. Chap. 8. p. 178. col . 2. and , 3. part . 3. chap. 3. in the end . WOTTON . In a paper written in Latine . 1 All the good will wherewith God embraceth us proceedeth from that grace , that Christ is in with God. Now that is in these things for the most part contained , that he is by nature the Son of God , that he is perfectly holy , that he hath performed obedience exact in all respects , both in fulfilling the Law , & in performing all things belonging to the office of a Mediatour : from whence it followeth , that those that believe are for Christs righteousnes gracious with God. And in the same paper , 2 If question be concerning the formall cause of justification , I exclude from it either obedience of Christ . If of the efficient by way of merit , I maintain it to depend upon both . The seventh errour is , That Christ did not satisfie the justice of God for us , in such sort , that we may be said ( when we truly believe ) to have satisfied the justice of God and his wrath in him : and that God of his mercie without Christs satisfaction made ours , doth pardon our sinnes and justifie and redeem us . SOCINUS . 1 Reade over all the places of the New Testament , in which mention is made of redemption , and you shall find none in which there is evident mention of the paiment of any true price , or of satisfaction , Part. 2. chap. 1. pag. 109. col . 2. And a little after , 2 As we are said to be sold under sinne , that is , enslaved to it , without any true price intervening ; so are we said to be redeemed from the same by Christ , that is , freed , though no price hath truly and properly intervened . 3 Likewise Part. 1. chap. 7. in the end , he denieth Satisfaction . 4 Also Chap. 4. pag. 84. col . 2. That there is no need of any satisfaction , when the offense is not imputed to him that hath offended by the party against whom he hath offended , or the debt is by the creditour remitted . WOTTON . In the paper written in Latine . 1 Neither ( that I speak freely what I truly think ) can I understand what place is left for pardon , if by payment of pains in Christ we be deemed to have satisfied the wrath of God , and to have born the punishment due to our sinnes : for Pardon and Punishment are contraries . 2 Also in his English paper enlarged , the same words are rehearsed , and the same reason given , even , Because Pardon and Punishment are contraries . Thus have you the evidence by M r Walker then given in for the justifying of that his charge : which , for the effect and substance of it , is in as broad and odious terms in print now again renewed , some six and twenty years after the cause according to his own request heard , and some fourteen years after M r Wotton's decease . May it please you now to heare M r Wotton's answer in his own defense , as it was in writing by him then exhibited . Mr. Wotton's Defence . A. W. in the doctrine of Justification holdeth one and the same opinion in all points with Socinus : and therefore is justly charged by G. W. to be guilty of heresie and blasphemy . That he doth hold the same in all points , is shewed by these seven Errours following : The first Errour of Socinus and his followers is , That Justification is contained onely in Remission of Sinnes , without Imputation of Christs Righteousnesse . 1. If you mean without Imputation of Christs Righteousnesse as the meritorious cause of Justification , I grant the Proposition to be hereticall and blasphemous . And so doth Socinus deny Imputation . I. Christ ( saith he ) did not satisfie for our sinnes : Treatise of Christ the Saviour , Part 1. chap. 1. pag. 1. part 2. chap. 17. pag. 245. col . 1. part 3. pag. 306. beginning , and chap. 1. pag. 307. col . 1. II. He could not satisfie , Part 2. chap. 24. pag. 288. col . 2. part . 3. in argum . chap. 6 : pag. 406. III. He did not pacifie God , Part 2. chap. 2. pag. 120. col . 1. Part 1. chap. 7. pag. 76. col . 2. IV. There was no need of any satisfaction to be made , Part 1. chap. 1. pag. 1. V. God would not that any satisfaction should be made , Part 3. chap. 2. pag. 317. col . 2. and pag. 324. col . 1. But I do not so deny Imputation of Christs Righteousnesse : for I acknowledge it to be the meritorious cause of our Justification , and that for it we are accepted of God as fully as if we had fulfilled the Law perfectly , Treatise of the Justification of a Sinner , in explication of the definition of Reconciliation , and in the definition of Adoption , and in the Conclusion . 2. If you mean without Imputation of Christs Righteousnesse , as the formall cause whereby we are made formally righteous , by having fulfilled the Law , and satisfied the Justice of God in Christ , I say the Proposition is neither hereticall nor blasphemous . And that I must be so understood , my writings shew . For , first , I professe that I speak of the formall cause of Justification , Treat . of Justific . of a Sinner , in the State of the Question , in Answer to Argum. for Position 1. and to Arg. 1. for Position 3. and in the Conclusion . Secondly , I expresse that manner of formally righteous , Treat . of Justific . of a Sinner : where I expound what it is to impute to a Sinner Christs Obedience ; and of Justification , where I deliver mine own opinion , Sect. 2. which is the very place that M r Walker alledgeth against me out of the English . Therefore I agree not with Socinus in this first Errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of Justification . The second Errour is , That Faith is a condition appointed by God to be performed on our parts for obtaining Justification . 1. Socinus defineth believing on Christ to be nothing else then to yield ones self obedient to God , according to the rule and prescript of Christ , and by so doing to expect from Christ himself the crown of life eternall , Treat . of Christ the Saviour , Part 3. chap. 2. pag. 321. col . 1. 2. He maketh Faith to be indeed ( as M r Walker saith ) a confidence in Christ , but he addeth immediately ( which M r Walker leaveth it ) that is , an obedience to Christs precepts , with a firm hope of obtaining those things which he hath promised to those that obey him , Part 4. chap. 11. pag. 559. col . 1. and in the same page he laboureth to prove , That Faith doth signifie obedience to Christs Commandments , Sect. Hinc factum est . 3. He maketh Repentance and Amendment of life the means to obtain that forgivenesse of sinnes which Christ hath brought , Part 3. chap. 2. pag. 321. col . 1. 4. And whereas Faith is added to Repentance , Act. 20.21 . It is not ( saith he ) because Faith in Christ is required unto the obtaining of remission of sinnes , as working somewhat more in us besides repentance it self , that doth hereunto appertain ; but because this Repentance cometh not but by Faith in Christ . In the same columne , Sect. Manifestum . 5. He saith , that whereas John sent the people to Christ , and warned them to believe in him ; it was not as if they should find any other thing besides Repentance in Christ that was requisite unto the obtaining of pardon from God , but , first , that they might be exactly taught of Christ what that Repentance ought to be . Besides , that from Christ they might understand that that was wholly so indeed , which he delivered onely as a messenger . Lastly , that they might not be washed with water onely , but have the holy Ghost poured upon them , Part 3. pag. 320. col . 1. But I never writ , spake , nor conceived so of Faith to the obtaining of Justification . Nay , it is evident that I make Faith not a believing of that which Christ taught , and an assurance of obtaining that he promised upon our Repentance and Obedience ( which is Socinus his confidence , Part 4. chap. 11 pag. 559. col . 1. ) but a resting and relying upon Christ , a trusting to Christ for salvation , Serm. 6. upon John , pag. 286. and Serm. 8. pag. 386 , 389 , 398. yea a means , and , if you will , an instrument to apprehend and receive Christ to our Justification , Treat . of Justific . in explicat . of the Definition of Reconcil . So that , for ought I hold of Faith , Christs Righteousnesse may be even the formall cause of our Justification . Therefore I agree not with Socinus in this second Errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of Justification . The third Errour is , That Faith doth not justifie us , as it apprehendeth and applieth Christ and his Righteousnesse ; but by it self , in a proper not metonymicall sense . This third Errour hath two Propositions , which shall be answered to severally . The former is , That Faith doth not justifie as it apprehendeth and applieth Christ and his Righteousnesse . I hold this Proposition to be false ; acknowledging and confessing that Faith doth not justifie us but onely as it apprehendeth and applieth Christ and his Righteousnesse ; the very condition of the Gospel being , That by Faith we apprehend and apply Christ and his righteousnesse to be justified thereby , Treat . of Justifie . in explic . of the definit . of Reconcil . The other Proposition is , That Faith doth justifie us by it self in a proper not metonymicall sense . I never said or thought that Faith doth justifie us by it self . This onely I say , that in this Proposition , Faith is counted for Righteousnesse , the word Faith is to be taken properly , not tropically ; the question being in such Propositions not of the meritorious or formall cause of our Justification , but of the condition required on our part instead of keeping the Law. Therefore I agree not with Socinus in this third Errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of Justification . The fourth Errour is , That for Faith properly taken , and dignified and made worthy , not of it self but in Gods acceptation and of his mercy a man is justified , and may lay claim to remission of sinnes . Neither Socinus nor Servetus ( in the words you bring out of them ) affirm that a man is justified and may lay claim to remission of sinnes , for Faith any way dignified , &c. Nay , Socinus avoucheth , that Repentance and Amendment of life is that by which that forgivenesse of sinnes which is brought by Christ is obtained , Part 3. chap. 2. pag. 322. col . 1. How then am I proved to agree with him in that Errour which he is not proved to hold ? Especially , seeing that I never said that we are justified for Faith , and do renounce all dignity and worth in Faith , and give the whole merit of our Justification to our Saviour Christ and his obedience . That which is alledged out of my papers is no more but this , That the condition of the Gospel being Faith , as the condition of the Law is Keeping of the Law ; he that believeth in Christ hath done as much , that is , performed the condition of the Gospel , as well as he that keepeth the Law hath fulfilled the condition of the Law : so that on his part God requireth no more to his Justification . And that this is certainly my meaning , the words going before in that English paper , and those also that follow in the other English paper , and in the Latine , do manifestly shew . Therefore I agree not with Socinus in this fourth Errour , but am unjustly charged to be guilty of heresie and blasphemie for holding one and the same opinion with him in all points in the doctrine of Justification . The fifth Errour is , That Faith is no firm perswasion by which we apprehend and lay hold upon Christ and his Righteousnesse , and apply them to our selves as of right belonging to us by our spirituall union ; but that it is a trust and confidence in Christ for salvation , joyned with obedience to Christs precepts : or ( to speak plainly ) a confidence that Christ , having obtained by his obedience the kingdome and all power , will certainly give us salvation if we rely on him and obey his counsels . Whether the three Propositions set down in this Errour , be rightly gathered from the words alleaged by M r Walker out of Socinus or no , I leave to other mens judgement . But whatsoever Socinus held , I have nothing to do with any of these Propositions . Onely of the first I say , That the perswasion , whereof I speak in the place he bringeth , is that particular assurance that every man ( as some define Faith ) must have to Justification ; viz. that his sinnes are forgiven in Christ : Whereas Faith ( being the condition required on our part ) must go before Justification , at least in nature . But this perswasion followeth it , and is bred in us by the Spirit of God after we believe and are justified . For it is given to us , being already adopted Sons , Gal. 4.5 . and Adoption is a Prerogative vouchsafed us upon our believing , John 1.12 . Therefore I agree not with Socinus in this fifth Errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of Justification . The sixth Errour is , That Christs whole obedience and Righteousnesse serve first and immediately for himself to bring him into favour and authority with God ; and secondly , onely for us : Not that it might be communicated to us in him , to make us truly and formally righteous ; but onely that it might serve for our use , in that it maketh him gracious with God , and so both able to obtain , that Faith might be accepted for Righteousnesse and we for it ; and also powerfull to give those blessings which are promised to those that trust in him . The words you alledge out of Socinus prove no more ( at the most ) but the first point of this Errour , That Christs whole Obedience and Righteousnesse serve first and immediately for himself , to bring him into favour and authority with God. There is nothing in this sixth Errour that toucheth me . All that I say , in the former place alledged by M r Walker , is no more but this ; That whatsoever maketh Christ beloved of God is some cause of Gods love to us who are beloved in and for him , Ephes . 1.3 , 4 , 6. Now among other things for which Christ is beloved , his holinesse and obedience have no mean place . Whereupon it followeth that they may be reckoned in the number of those causes that make us beloved of God in and for his Sonne our Saviour Jesus Christ , Treat . of Justific . of a Sinner , in explic . of the Definit . of Reconcil . In the latter I say , That we are not accounted to be Formally Righteous , by having fulfilled the Law and satisfied the Justice of God in Christ . And yet I acknowledge that we are ( for his obedience ) accepted of God as righteous no lesse then if we had indeed performed those things . And this was determined in the first Errour to be neither heresie nor blasphemy . Therefore I agree not with Socinus in this sixth Errour , but am unjustly charged to be guilty of heresie and blasphemy , for holding one and the same opinion with him in all points in the doctrine of Justification . The seventh Errour is , That Christ did not satisfie the Justice of God for us in such sort that we may be said ( when we truly believe ) to have satisfied the Justice of God and his wrath in him : And that God ( of his Mercy ) without Christs satisfaction made ours , doth pardon our sinnes , and justifie and redeem us . Socinus denieth all satisfaction by Christ , not onely with limitation ( as you propound it in this seventh Errour ) but absolutely , as appeared in mine answer to the first Errour : and accordingly he maintaineth that we are pardoned , justified , and redeemed without any satisfaction made by a true price paid to God the Father by our Saviour Christ for us . But I acknowledge and professe that Christ hath made satisfaction for us , by paying a true price to God his Father for us : and that God doth not pardon us but for and in respect of that payment made for us . In the places alledged out of my writings I say no more , but that we cannot be held to have satisfied the wrath of God in Christ , and withall to be truly and properly pardoned . If we have been punished , how are we pardoned ? If we be pardoned , we have not been punished . Christ hath been punished for us ; we are pardoned for his punishment , Esa . 53.5 . Therefore I agree not with Socinus in this seventh Errour , and ( having cleared my self of agreeing with him in any of the seven ) am unjustly charged by M r Walker to be guilty of heresie and blasphemy for holding one and the same opinion with Socinus in all points in the doctrine of Justification . The Issue . THus have you both M r Walker's charge and evidence , and M r Wotton's Answer in his own Defence thereunto . You exspect now ( I suppose ) in the next place to heare what the Issue of it was . Upon the delivery in therefore and view of both compared together , there was by word of mouth further debating of the severall points at large , as well between M r Walker and M r Wotton , as by the parties nominated on either side among themselves . Who albeit they agreed not with M r Wotton in all particulars ; and in some things then debated were not all of one mind , as in that question occasioned by M r Wotton's answer to one branch of the last Article , to wit , Whether in the work of redemption the faithfull be considered as one with Christ , or no : or in plainer terms , Whether our insition into Christ in the order of Nature be deemed to precede the work of our redemption , or the work of our redemption in the order of nature to go before it : concerning which , being somewhat a nice subtiltie , they were divided ; some holding the one part , and some the other : yet so farre were they from condemning M r Wotton as guilty of heresie and blasphemie in the points above mentioned , as that they professed divers of them , and that some of M r Walker's own choice , no one denying or opposing the rest therein , to have oft taught some of them , namely the second , to wit , That faith is a condition appointed by God to be performed on our part for obtaining justification : which yet M r Walker affirmed to be a most dangerous errour . In conclusion , it was without further question or contradiction of any of the whole eight then present , as well the nominated by the one as those assigned by the other , with unanimous consent generally resolved and pronounced , that there appeared not to them either heresie or blasphemy in ought that M r Wotton was by M r Walker convinced to have delivered or maintained . Which M r Wotton requiring further to be testified under their hands , albeit M r Walker , perceiving it to be deemed equall and meet , began to storm and flie out , and demanded of them , whether they would take upon them to determine heresie ; whereunto such answer was returned as was fit : yet it was accordingly ( as of right it ought ) yielded unto . The writing by all the eight then present subscribed , being committed to the custodie of D r Bayly , upon promise by him made to deliver it to M r Wotton , when it should by two of the parties , one of either side nominated , be demanded of him in his behalf . Now howsoever the Doctour afterward upon some pretences refused to deliver it as he had promised to do , whether pressed by M r Walker to detain it or no , I wot not , himself best knoweth : yet for the truth of this issue , as it hath here been related in the behalf of M r Wotton , it will plainly appear by the attestation of two of those of M r Walkers party yet surviving ( for a third is deceased , and the fourth was absent at the meeting that concluded all ) in the very terms ensuing , written with one of their hands , and subscribed by them both . We whose names are under-written do testifie , that the eight Ministers at the hearing of the foresaid points in controversie betwixt M r Wotton and M r Walker , and continuing till the end of that meeting ( though in every part they assented not to every of those Positions ) under their hands witnessed , that they found neither heresie nor blasphemie in any of them , or to the like purpose . JOHN DOWNAME . WILLIAM GOUGH Thus have you faithfully related , upon ground of proof undeniable , the carriage of the businesse between M r Walker , and M r Wotton , and the issue of the same . You have M r Walker's charge and challenge , together with the evidence produced and given in by him to make his charge good : you have M r Wotton's defence in way of answer thereunto : and you have the verdict and sentence of select parties appealed to by joynt consent , delivered upon diligent view and due hearing both of the one and the other ; who all say in effect , that M r Wotton did sufficiently clear himself from those foul imputations of heresie and blasphemie , that M r Walker then charged him with ; and that M r Walker failed in making good that his charge then , which with so much vehemency and virulency he reneweth now against him , yoking him with Peter Abeilard , and with Servetus and Socinus , as agreeing with them in such damnable and detestable dotages as they held and maintained , and for which they were condemned as blasphemous hereticks . The iniquitie whereof , though it may sufficiently appear by what hath already been related ; yet that the Reader may the better judge how equally these persons are here yoked together , it will not be amisse ( though the matter be but unsavoury ) to acquaint him with some generall and principall heads of those points , that Abeilardus , Servetus , and Socinus stand charged with . Peter Abeilard , or Balard ( for a of his name they agree not ) whom b some affirm to have been one of the first Fathers of the School-men , and first founders of School-divinitie ( for c Peter Lombard , say they , took from him ) is by Bernard d charged , to have savoured of Arius in the doctrine of the Trinitie ; of Pelagius , in the doctrine of Grace ; of Nestorius concerning the person of Christ : to have held e Christ to be no true Redeemer of us , nor to have reconciled us to God by his death : but to have been an exemplary Saviour ; that is , such an one as by his life and death , pietie and charitie , obedience and patience , chalketh us out the way to heaven : and to have broached in his books f a number of sacrilegious errours concerning the soul of Christ ; his descent into hell ; the power of binding and loosing ; g the sacraments of the Church , and by name that of the Altar ; of originall sinne ; of concupiscence ; of sinnes of delight , infirmitie , and ignorance ; of sinne in work and sinne in will. But he telleth us not what they were . Now whether Bernard charge him truly herein or no ( which for divers causes may be justly questioned ; and the rather for that Abeilard in h his Apologie flatly denieth , that he ever wrote taught or once thought the most of those points that Bernard fasteneth upon him , and for that i Bernard's reports concerning others of those times , some whereof were his scholars , are not unjustly suspected ) it is not much materiall to our purpose ; the rather for that the charge granted to be true , the more pestilent and blasphemous his errours are found to be , the greater inequalitie will appear in the collation , unlesse the parties collated can be proved to have maintained opinions as pestilent and as blasphemous as his . But for Servetus and Socinus , the other two , what they held , we have records of sufficient credit . For Servetus , ( from whom M r Walker borroweth onely one small snip , wherewith to piece up his Parallel ) whether his works be extant or no , I wot not ; and the better it is , if they be not . But what he taught and maintained , we have taken out of his writings , from M r Calvine's relation , together with an ample refutation of them adjoyned thereunto . His chief assertions , among a vast heap of other absurd , prodigious and blasphemous ones , are these : That a there is no such Trinitie of persons in the Deitie , as is commonly maintained ; where he brandeth the orthodox tenet and the abettours of it with most hideous terms raked up from Hel it self , and too vile to be related , and fasteneth many uncouth and fantasticall conceits full of impietie and blasphemie upon the names given in Scripture to the second and third Persons . That b God in the beginning of the world produced the Word and the Spirit : and began then as a person to appear in three uncreated elements and communicated of his essence unto all that he then made . That c This Word being the face and image of God , is said then to have been begotten , because God then began to breed it , but stayed for a woman to bear it , untill the Virgin Mary was ; that d then Christ was conceived in her womb , of the seed of the Word and the substance of the Spirit : so that the Word was then first turned into flesh , and then that flesh by the Spirit wholly turned into the essence of the Deitie ; e and that Christ hath now a spirituall body , that filleth heaven and earth . That f The Spirit is a kind of gentle breath , which at first proceeded from the Word , consisting partly of the essence of God , and partly of a created power : which g having moved in the Creation on the face of the waters , and there finding no rest , retired again to heaven , and there stayed , till at the Baptisme of Christ it came down again . That h Man is said to be made after Gods image , because the very essence of God is in every man from his originall , and that not in the soul onely but in the body ; and that though the devil have by a kind of carnall copulation got into , and possessed himself of the body , yet that the divine essence remaineth still in the soul : which notwithstanding it is by sinne become mortall , and is breathed out into the aire , yet in the regenerate by means of the Spirit it becometh consubstantiall and coeternall with God. That i Christ should have come to carie men to heaven , albeit Adam had never fallen ; and that the Tree of knowledge of good and evil was a figure of Christ , whom Adam over-hastily desiring to tast of threw himself and his posteritie into perdition . That k None are guilty of mortall sinne , till they be twenty yeare old ; because they have no knowledge of good or evil till then ; l nor are therefore till then to be catechised : m nor any to be baptized , till they be thirty years old ; because of that age the first Adam was created , and at that age the second Adam was baptized . That n Before Christs coming the Angels onely , not God , were worshipped : o nor were any regenerate by the Spirit : p nor did their faith regard any more then terrestriall good things ; save that some few by apropheticall spirit might aloof off have some smatch of spirituall things . That q From the beginning , as well Gentiles as Jews , that lived well according to natures guidance , were thereby justified ; and without faith of Christ shall thereby at the last day attain to life eternall . That r The Law was given onely for a time ; and ſ that men were then saved by the observation of it ; which was then observed , when men did what they could , who might therefore glorie then in their works , being justified wholly by them : but t that men are not now to be scared with it . That u Faith is nothing else but to believe Christ to be the Sonne of God : and v to justifie , nothing , but to make a man righteous , who was sinfull before : and that x we are now justified , partly by faith , and partly by works . That z On Gods part there is no promise required unto justification : nor doth faith depend upon any promise of God , or hath any respect thereunto : in regard whereof * he scoffeth at those that build their faith upon Gods promises , or that mention them in their prayers . That a There is a perfect puritie in every holy action ; and such as may endure even the extreme rigour of Gods justice . That b Abraham was indeed justified by works : howbeit , that his believing is first said to be imputed to him for righteousnesse , and he said to be just for one act of faith ; ( the place by M r Walker produced ) as if a prince out of his favour regarding his souldiers mind and good will , would be pleased to accept the good endeavour for the thing fully performed : and so Abraham was therefore by God deemed just , because by his believing it appeared that he stood well affected to acquire a commendation of righteousnesse by his good works . Which is all , saith Calvine , that he ascribeth unto faith , either in us , or in him . c Whose faith , also he saith , as of others before Christ was no true faith but a figure of true faith , and the righteousnesse imputed to him no spirituall but a carnall righteousnesse , and insufficient ; not a truth , but a shadow ; and the imputation of it but a type of the great grace of Christ to us . And thus much , if not too much , of Servetus his blasphemous and prodigious dreams and dotages : for I have raked overlong in this filthy sinck , in this stincking puddle , which till upon this occasion I never pried or peered into before , nor , it may be , should ever have done but for it . Socinus remaineth , whose positions what they were , may appear by his writings yet extant , and in the hands of too many ; by means whereof it is to be feared that they do the more hurt . The principall of his tenets , though not so prodigious as those of Servetus , yet blasphemous and vile enough , are these : He denieth not d Christs deity and eternity onely , with e Arrius ; but f his existence at all also before he was conceived by the Virgin Mary , with g Photinus ; and so maketh him h a mere man. He denieth Christ to have been i a redeemer , or to have wrought any redemption , or to have paid any price or ransome unto God for us , truly and properly so termed ; or that k by his sufferings any satisfaction at all was made unto God for our sinnes ; or that l God is thereby reconciled unto us ; or that m thereby he merited ought from God either for himself or for us . That n he is therefore onely called a Saviour , and is said to save , partly o because he teacheth us by his doctrine , and p sheweth us by his practice the way to life eternall , and q confirmeth the same to us by the miracles that he wrought , and r by his dying and rising again from the dead ; and partly , ſ because he hath power given him by God to make the same good unto all that believe in him : That t to believe in him is nothing else but to obey him , or to keep his precepts under hope of eternall life thereby to be obtained ; and that this is the very u form and essence of justifying faith ; and that x for so doing a man is justified and accepted to life eternall ; and that y it is therefore in our power by our good works to attain thereunto . This is the summe of his doctrine concerning mans justification and salvation ; wherein also I am the briefer , because much of it hath been laid down before . Now whether M r Wotton or M r Godwin do conspire and concurre with Peter Abeilard , Servetus and Socinus in these their blasphemous dotages , and are therefore justly yoked with them by M r Walker or no ( it concerneth not me ) let others try and determine . But for M r Wotton his own defence of himself herein , and the censure of others by M r Walker himself appealed to , a which he cannot therefore in equity go from , I have faithfully delivered ; being confirmed by the attestation of those whom he cannot except against , being men of his own choise , and of sufficient credit and good esteem otherwise . And as for M r Godwin , to me a mere stranger in regard of any acquaintance , one whom I never heard or saw to my knowledge , save once of late occasionally at the funerall of a friend , nor know certainly what he holdeth or hath taught , I say no more , but as they sometime of their sonne , b Aetatem habet , he is old enough , and ( for ought I know ) able enough to answer for himself : and he surviveth yet so to do if he see good . But whether Peter Abeilard ever moved this Question which M r Walker saith he was the first mover of , to wit , Whether faith , or the righteousnesse of Christ be imputed in the act of justification , is to me a great question . And M r Walker's reading herein ( as , I confesse , it may well be ) is better then mine , if he can shew where either he did ever handle it , or is reported so to have done . Nor do I find in all M r Calvines large relation and refutation of Servetus his blasphemies , where ever he propounded or maintained any question in such terms , as this by M r Walker is here conceived in . For Socinus , it is true , that in prosecution of his discourses , wherein he laboureth to prove Christ to be such a Saviour onely as was out of him before described , he is inforced to acknowledge , that Faith , such as he meaneth , that is , Obedience to Christs commandments doth justifie , without relation to ought done or suffered by Christ , any satisfaction made by him , or merit of his ; neither of which he acknowledgeth : And the like may be deduced from what Servetus held , ( though his assertions , as Calvine also well observeth , are found oft to enterfere , and to crosse one another ) and from that also that Abeilard is by Bernard charged to have held . But if M r Walker will father this upon him concerning the deniall of the Imputation of Christs righteousnesse , because from his positions it may be deduced , he might have risen a great deal higher , and have fetched in Simon Magus , Ebion , Cerinthus , Marcion , Manes , and a whole rabble of old hereticks ( and out of the ancient stories of the Church made a list as large almost as his book is long ) from whose pestilent positions the same might as well be deduced , as from those things that Abeilardus and Servetus maintained . Again , neither is this sufficient to prove a point to be hereticall and blasphemous , because it may be deduced from assertions of that nature : for if we shall condemn as hereticall and blasphemous , whatsoever by necessary consequence may be extracted from those dotages that some blasphemous hereticks have held , the like censure may then , yea must then be passed upon many orthodox tenets , in the negative especially , maintained by us against the Church of Rome , since that they follow necessarily from those grounds that by such hereticks have been held . For example : That Christs body is not really present in the Sacrament , nor is sacrificed and offered up to God in the Masse , doth necessarily follow from the opinion of c Eutyches and others , who maintained the humane nature of Christ to be swallowed up into his Godhead ; from the dotages of d Simon , e Saturn , f Basilides , and many more , who held that he never suffered at all ; of g Apelles , who held that his body was dissolved into the foure elements ; of h Seleucus , i Manes , k and Hermes , that held it fastened to the starres , or lodged in the sunne : That there is no purgatory , nor use of invocation of Saints , or of singing masses for souls deceased , followeth necessarily from the opinion of l the Sadduces that held no spirits , and from the m Psychopannychites dream of the souls sleeping till the last day ; which in effect therefore , the sequestration of them at least from the divine presence till then , that Chamaelion Spalatensis n pretended the rather to maintain , because by it those Popish errours would be easily and evidently overthrown . For who is so meanly versed in the art of reasoning as not to know , That o the clearest truths may be deduced from the grossest falshoods that may be . As , grant a stone to have life , and a man to be a stone , and it will thence follow , that a man hath life . And yet were it absurd from hence to conclude , that whosoever holdeth the latter must needs either concurre in judgement with those that should maintain the former ; or hold any falshood , much lesse any absurdity , though those positions that inferre it be both false and absurd . And let M r Walker consider this calmly and seriously with himself : He hath put down this in his Parallel for an hereticall and blasphemous assertion , That Faith [ in Christ ] ( for so he must needs mean ) is a condition appointed by God to be performed on our parts for the obtaining of Justification . Now should any man hereupon enter an action against M r Walker , accusing him as guilty of Judaisme , Paganisme and Mahumetanisme , would he not , think we , make grievous complaint , yea with open mouth cry out and exclaim of extreme injury done him ? Yet is it as clear as the light at noon-day , that whosoever shall deny Faith in Christ to be a condition appointed by God to be performed on mans part for the obtaining of Justification , shall have all Jews , Paganes , and Mahumetanes concurring therein with him , as in a point naturally flowing and necessarily following from what they hold . To go yet a step further ; Suppose a man do concurre with such hereticks as have been spoken of in some point , be it a truth or an errour that is held and maintained by them , will it thence follow that he consenteth to them and agreeth with them in all things , or in such blasphemous opinions as they otherwise hold ? And here M r Walker's candour may well a little be questioned . To prove M r Wotton to hold one and the same opinion with Servetus in all points concerning the doctrine of Justification , he produceth onely this one saying of Servetus , For one act of Faith was Abraham righteous . Whether he have proved M r Wotton to have said the same or no , is not now materiall , and I leave it to be judged by what himself hath spoken for his own defence in way of answer thereunto . But should a man , putting in a crosse interrogatorie , demand of M r Walker Whether he hold that Christ hath fulfilled the Law for us or no ? I doubt not but he would answer in the affirmative , That he hath . And the very same thing in the very same words is found by Calvin related out of Servetus , a The carnall people , saith he , might glory in their deeds , but we may not but in the crosse of our Lord Jesus Christ : b We may onely relate the facts of Christ , who hath wrought all our works for us , by fulfilling the law for us when we could not do it our selves . Yet I suppose M r Walker would take it in very ill part , and well he might , if any should thence conclude , That M r Walker therefore doth in all points hold one and the same opinion with Servetus concerning the doctrine of Justification . Again for Socinus ; he maintaineth , that c To justifie is a term of judicature ; that , d it signifieth not to make a man inherently righteous , or to infuse righteousnesse into him ; but e to deem him , repute him , pronounce him righteous ; that f they do amisse that confound justification and sanctification , the one with the other ; that g That faith whereby we are justified is not a bare belief or assent unto the truth of Gods word ; that h Neither faith , i nor works , believing in Christ , or obeying him , are the meritorious causes of justification ; or k do or can , in regard of any worthin them , merit ought at Gods hands : l nor doth faith it self justifie by any force of its own . And all these points do our writers generally maintain against the Papists ; yet never , that I know , was any Papist so shamelesse ( and yet shamelesse enough are they ) as to condemn them therefore for Socinian hereticks , or to charge them to agree with Socinus and his followers in all points concerning the doctrine of justification . Again it is by Socinus held and maintained , that m justification consists in remission of sinnes , which for my part I deem erroneous , and suppose that elsewhere I have evidently shewed it so to be ; howbeit n Calvine , o Beza , p Olevian , q Ursine , r Zanchie , ſ Piscator , t Pareus , u Musculus , x Bullinger , y Fox , and divers others of great note and name , yea z whole Synods of ours are found so to say ; and yet were these men never yet , that I ever heard or read , for so saying condemned as hereticks , much lesse as blasphemous hereticks , but had in high esteem , as their worth , parts and works well deserved , by those that therein dissented from them . I will adde but one instance more , Socinus in the very entrance into his Treatise of Christ the Saviour affirmeth , that a God might if he had pleased , without breach of his justice , have pardoned mans sinne freely , without any satisfaction required : and the same he b after again presseth and prosecuteth in his ensuing discourses . Whether this be an errour or no , I stand not now to discusse . c Vorstius herein concurred with Socinus ; and d is for the same reproved by Tossanus ; Grotius likewise for e affirming the same is f taxed by Ravenspergerus ; g defended by Vossius , who citeth Divines not a few , both old and new , saying the same : And it is maintained , to passe by all others , by h Calvine , i Musculus , k Zanchie , l Grineus , Faius , m Casman , n Tilenus , o Franzius , p Smiglesius , and our reverend D r q Twisse ; yet I am perswaded that no wise or discreet man at least will hence conclude any of these to be therefore Socinian Hereticks . And M r Walker might do well to be better advised before he charge his Christian brethren and fellow-labourers in the work of Gods Ministerie , with these odious imputations of heresie and blasphemie , ( then which what can be more hainous , more hideous , being taints of the deepest die ? ) upon such weak and unjustifiable grounds as these are . To conclude , if any shall demand of me why I have undertaken this office ( which from some , I know , I shall have small thanks for ) and why I thrust my finger needlessely into the fire ? the answer is ready from what already hath been said ; I am the onely surviver for ought I know ( for Whether M r Hicks be still living or no , I am not certain ) of those that were on M r Wotton's part entrusted and employed in this businesse , and I could not therefore do lesse for so worthy a servant of God , and mine ancient acquaintance ; whom I alwayes reverenced while he lived as a man deserving singular respect for his pietie and learning , and zeal for Gods cause , which r his works left behind him do sufficiently manifest , and will testifie to ensuing posteritie , and both do and shall still honour deservedly the memorie of him now deceased ; and at rest , I doubt not , with the Lord , enjoying the reward of his religious pains taken in his Masters work ; then to testifie what I then heard and saw , was a party in , and subscribed to with others ; and to second the pious intents of his sonne , who treadeth carefully in his fathers commendable steps , desirous to publish what in his fathers papers he found for the vindicating of his postumous name and reputation , as dear unto him as his own , with this Preface and Postscript adjoyned thereunto . I say no more , but wish onely Veritatem cum Charitate , that Truth may with Charitie be pursued on all parts . So grant , good Lord , for thy Christs sake , now and ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A67122-e120 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Homer . Od. χ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de serae numin . vindict . Notes for div A67122-e290 The Occasion . Mr Walkers charge His Challenge . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mortuum etiam haud sustineo amicum prodere , Eurip. apud Dion . Prus . orat . 37 * Heb. 11.4 . Notes for div A67122-e2750 Charge . Errour 1. Answer . Errour 2. Answer . Errour 3. Answer . Errour 4. Answer . Errour 5. Answer . Errour 6. Answer . Errour 7. Answer . Notes for div A67122-e4440 a Fr. Amboesius in Praefat. Apol . pro Petr. Ab. b Beatus Rhenan . ad Tertull. calce Admonit . ad Lect. c Joannes Cornub. apud Quercetan . in Notis ad Abeilard . d Bern. ep . 192. e Idem ep . 190. f Idem Ep. 188. g Idem Ep. 193. h Abeilardus in Apologia operibus praefixa : & Epistolarum l. 2. ep . 20. Et in Apolog. altera apud Berengarium ejusdem discipulum ep . 17. contra Bern. p. 308. i Legantur Bernardi Epist . 195 , 196 , 240. & in Cant. serm . 55 , & 56. sed & Illyric . Catalog . Test. Verit. lib. 15. p. 1531. a Calv. in relat . & refut . error . Servet . Artic . 1. p. 607. col . 2. b Ibid. 657. col . 2. c Ibid. d Ibid. p. 658. c. 1. e Ibid. p. 657. c. 1. f Ibid. p. 658. c. 1. g Ibid. p. 656. c. 2. h Ibid. P. 609. c. 1. art . 29. & pag. 658. c. 1. i Ibid. p. 657. c. 1. k Pag. 609. c. 2. art . 37. & p. 547. c. 1. l Pag. 650. c. 2. m Pag. 649. c. 2. n Pag. 658. c. 1. o Pag. 657. c. 2. p Pag. 658. c. 1. q Pag. 658. c. 2. r Pag. 652. c. 2. ſ Pag. 655. c. 1. t Pag. 652. c. 2. u Pag. 658. c. 2. v Pag. 656. c. 1. x Pag. 658. c. 2. z Pag. 653. c. 1. * Pag. 654. c. 2. a Pag. 651. c. 2. & 654. c. 1. b Pag. 655. c. 2. c Pag. 655. c. 2. & p. 658. c. 1. d Socin . in Evang. Joan . c. 1. v. 1. p. 4 , 5. e Epiphan . haer . 69. & Aug. haer . 49. f Socin . in Joan. 1.1 . p. 7. & ad Cuteni object . art . 8. g Epiphan . haer . 71. & Aug. haer . 44 h Socin . in Joan. 1.14 . p. 35 , 36. i Socin . de Christo Servatore l. 2. c. 1. & 2. per totum . k Ibid. l. 1. c. 1. p. 145 & l. 3. c. 2. p. 317 , & 321. l Ibid. l. 1. c. 7. p. 76. & l. 2. c. 2. p. 120. & de Offic. Christ art . 38 , 39. m De Christ . Servat . l. 3. c. 5. & de Justificat . synop . 1 p 4. n De Christ. Serv. l. 1. c. 1. initio . o De Christ . Serv. l. 1. c. 2. de Offic. Christ . art . 5. ad object Cuteni , art . 9. p Ad Cuteni object . art . 14. q De Christ . Serv. l. 1. c. 3. de Offic. Christ . art . 35. r De Offic. Christ. art . 36 , 37. & de Christ. Serv. l. 1. c. 5. ſ De Christ. Serv. l. 1. c. 6. & de Offic . Christ art . 45. t De Christ. Serv. l. 4. c. 11. de Offic. Christ. art . 42. ad Cuteni object . art . 17. u De fide & oper . ad q. ● p. 58. & ad q. 3. p. 60. ● in Notis a● Dial. N. N n. 16. x De Christ . Serv. l. 4. c. ● p. 462. c. 2. & p. 463. c. y De fide & oper . ad q. p. 62. a A sente●tia ex co● promisso aditi appelari non posse , saep● rescriptu● est . Anto● Imp. Cod. l. tit . 55. leg . A sententi● arbitri pa●tium volu●tate electi non appellatur , Jo. Al. dicaeolog● l. 3. c. 55. n. 15. Ab electis judicibus appell●re non putamus lic●re , B●rn . ap 180. b John 9. c Aug. haer . ●2 . d Aug. haer . e Epiphan . haer . 23. f Idem haer . 24. & Aug haer . 4. g Epiph. haer 44. & Aug. haer . 23. h Aug. haer . 59. i Aug. ibid. k Epiph. haer . 66. l Act. 23.8 . m Calv. ad● Psychopann● n In concio●ne coram Jacobo Roge . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist . Topi● l. 8. c. 4. Ex falsis fa● sum , verúm que aliquando sequetur . Ex veris poterit nil nisi vera sequi a Carnali populo licuit in suis factis gloriari , nobis autem non licet nisi in cruce D. N. J. C. b Solùm licet nobis Christi facta narrare , qui omnia opera pro nobis operatus est , & legem implendo pro nobis , cùm non possemus id praestare , Servet . l. 2. de Leg. & Evang . apud Calv. p. 655. col . 1. c Est verbum hoe justificationis juridicum , in quo jure nemo justus efficitur , sed pronunciatur , Socin . de justif . fragm . sect . 1. p. 45. d In hac disputatione non significat justum facere , Idem ibid. e Justificari nihil aliud est , quàm pro justis haberi , De justif . synops . 1. p. 6. Justificat , i. justos pronunciat , De justif . thes . 4. p. 9. Certissimum est justificationem in sacris literis aliud nihil significare quàm justum pronunciare , & pro justo habere , Idem in notis ad Dial. N. N. n. 18. & n. 55. f Autore Dialogi saepius notat , quia justificationem cum vitae sanctimonia sive justitia & sanctitate , quâ quis praeditus est , confundit , Num. 1. n. 18. & n. 31. & n. 46. & n. 55. & n. 59. g Credere Jesum revera esse Christum Dei Filium , &c. non est revera ea fides , quae nos Deo ad vitam aeternam gratos efficit , De fide & oper . quaest . 1. p. 55. Neutrum horum , Credere Jesum esse Messiam , Et verbis ejus fidem adhibere , est fides illa quâ revera justificamur , Ibid. q. 2. p. 57.58 . Fides , quâ credimus Dei promissa esse vera , non est revera ea fides quâ justificamur , In notis ad Dial. n. 16. h Fides , sive obedientia quam Christo praestamus , nec efficiens nec meritoria causa est justificationis atque aeternae salutis , nec eam per se meretur . De justif . Thes . 5. & ad Cuteni object . art . 8. & de fide & oper . q. 4. p. 62. Credere vera esse quae Deus vel Christus dixit , non est fides quâ justificamur . De Christ. Serv. 1.4 . c. 11. p. 554. c. 1. & p. 558. c. 2. i Ex merito ipsorum operum nequaquam justificamur , De justif . Thes . 5. Non sunt meritoria , & suā vi hominem justificantia , De justif . fragm , sect . 7. p. 50. k Nulla esse opera , quae tanti sint , ut propter ipsorum meritum justificari possimus , De justif . fragm . sect . 7. p. 48. l Fides in Christum non propriâ vi justificat , De Christo Servas . l. 4. c. 11. p. 560. c. 1. m Formalis justificatio nostra coram Deo fuit & semper erit remissio peccatorum nostrorum , Socin . de fide & oper . q. 1. p. 56. Justificatio nostra nihil aliud reipsâ est , quàm peccatorum deletio , Ibid . q. 3. p. 60. n Justitiam Paulo nihil esse , quàm remissionē peccatorum Calvin . in Rom. 4.6 . o Posira est omnis justificatio in in remissione peccatorum , Beza de Coena Dom. p. 175. p Justificatio consistit in gratuita remissione peocatorum , Olev . in Rom. 4.6 . q Idem sunt justificatio & remissio peccatorum , Ursin . explic . catech . q. 60. sect . 3. r Idem sunt , remissionem peccatorum consequi , & justificari , Zanch. miscel . l. 2. de remiss . pecc . thes . 10. p. 329. ſ Justitia imputata nihil est aliud quàm remissio peccatorum , Piscat . Thes . vol. 1. loc . 15. thes . 14. t Consistit in remissione , tectione , non-imputatione peccatorum : haec est ejus forma privativa & positiva , Pareus in Rom. 46. observ . 2. Deus proprié justificat , cúm absolvit gratìs , remittens peccata propter meritum Christi , Ibid. ad v. 5. obs . 3. Justificationis causa formalis est remissio peccatorum , Idem cont . Bellarm. de justif . l. 2. c. 1. p. 365. u Justificatio nihil est aliud quàm remissio peccatorum parta per sanguinem Christi , Muscul . in Joan. 3.18 . x Quid aliud est justificatio quàm peccatorum remissio ? Bullinger . in Rom. 4.8 . y Justificatio constat propriè peccatorum remissione , Fox de Christ . gratìs justif . l. 3. p. 383. z Credimus totam nostram justitiam positam esse in peccatorum nostrorum remissione , Confess . Gallicanâ , art . 18. Credimus peccatorum nostrorum remissione unicâ totam nostram justitiam coram Deo contineri , Confess . Belgicâ , art . 23. a Potest Deus de suo jure , quantum velit , dimittere , Socin . de Christo Serv. l. 1. c. 1. p. 4. c. 2. Sicut potuisset homines , licèt peccantes , morti aeternae non mancipare , sic ex illius imperio eximere , & quidem jure , suâ solâ voluntate potest , Ibid. pag. 5. c. 1. b Potuit Deus peccata nobis jure ignoscere , nullâ à quoquam pro ipsis verâ satisfactione acceptâ , Ibid. lib. 3. cap. 1. pag. 306. cap. 1. & pag. 309. cap. 1. c In scripto Poster . ad Tossanum . d In rescript . ad Vorstium . e De satisfactione Christi adv . Socin . c. 3. f In judicio de Grotii libr. G. 2. p. 2. & G. 3. g In Respons . ad judic . Ravensp . cap. 28. h Poterat nos Deus verbo aut nutu redimere , nisi aliter nostrâ causâ visum est , Calv. in Joan . 15.13 . i Si sic justus est Deus , ut sine detrimento justitiae suae misericors esse nequeat ; si sic , inquam , justitiae suae obstrictus est , ut non liceat ipsi , quorum vult misereri & à peccatis absolvere teos , quod tamen permultos sibi principes & magistratus liberè permittere videmus , consequitur , non tantum illi potestatis esse in ipsius creaturas , quantum est homini in suos subditos , quâ re quid potest magìs impium cogitari ? Muscul . in Loc. commun . de justif . c. 3. k Deus servare nos poterat solo suo imperio , peccata simpliciter ex sua misericordia condonando , Zanch. de Incarnat . Christ . l. 2. c. 3. quest . 1. l Though it be not lawfull for a man to justifie the wicked , yet God may do it , that is above all law : and the reason is , because God hath right and power to forgive sinnes , because they are committed chiefly against him . Grineus and Faius , Willet on Rom. 4.5 . quest . 14. n. 2. m Concedimus justitiam punientem peccata , & misericordiam ea condonantem , utramque esse liberrimae Dei voluntatis effectum , Casman . Anti-Socin . part . 2. c. 1. n Restituere five recreare hominem non minùs liberum Deo fuit , quàm creare : peccatum . solo imperio tanquam nubem tollere poterat , Tilen . disput . de Incarn . fil . Dei. o Potuisset omnino Deus primos parentes & omnes homines ex mortis imperio eximere & in gratiam recipere , solâ voluntate citra Mediatoris satisfactionem ullam , nisi priùs & antè protulisset decretum suum comminatorium , Franz . disp . de Sacrif . 14. thes . 63. p Utrumque Deus potuit , & absque ulla satisfactione , & cum satisfactione peccata nobis remittere : de facto tamen eligit hoc posterius , Smigles . de satisfact . Christ. adv . Smalcium cap. 11. q Sine dubio potuit Deus , si sic ei visum fuisset , Adae peccatum , aut ipsi condonare , aut in ipso tantùm ulcisci , posterísque omnibus gratiam salutarem , eo neutiquam obstante , liberè gratificari , Twiss . in Vindiciis Gratiae , Potest . ac Provid . Dei. de Praedest . lib. 1. part . 1. sect . 4. digress . 4. cap. 3. pag. 39. col . 2. r An answer to a Popish Pamphlet , or Articles tending to prove the Protestants Religion to consist of palpable absurdities and notorious errours . A triall of the Romish Clergies Title to the church against A. D. A defence of Mr Perkins his Reformed Catholick , against W B. Runne from Rome , of the necessitie of departure from the Church of Rome . Sermons on part of the first Chapter of S. Johns Gospel . De Reconciliatione peccatoris libri 4. 
A01537	----	Iacobs thankfulnesse to God, for Gods goodnesse to Iacob A meditation on Genesis 32. 10. VVherein by the way also the popish doctrine of mans merite is discussed. By Thomas Gataker, B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1624 Approx. 284 KB of XML-encoded text transcribed from 56 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A01537 STC 11662 ESTC S102969 99838728 99838728 3116 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01537) Transcribed from: (Early English Books Online ; image set 3116) Images scanned from microfilm: (Early English books, 1475-1640 ; 1066:02) Iacobs thankfulnesse to God, for Gods goodnesse to Iacob A meditation on Genesis 32. 10. VVherein by the way also the popish doctrine of mans merite is discussed. By Thomas Gataker, B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [8], 97, [5] p. Printed by Iohn Haviland, for Fulke Clifton, and are to be sold at his shop upon new Fish-street Hill, London : 1624. Cf. Folger catalogue, which gives signatures: A-O⁴ (-O4). Variant: imprint has misprint "Havilamd". Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Meditations. 2004-08 TCP Assigned for keying and markup 2004-10 SPi Global Keyed and coded from ProQuest page images 2004-11 Andrew Kuster Sampled and proofread 2004-11 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion IACOBS THANKFVLNESSE TO GOD , FOR GODS GOODNESSE TO JACOB . A MEDITATION ON GENESIS 32.10 . Wherein by the way also the Popish Doctrine of Mans Merite is discussed . By THOMAS GATAKER , B. of D. and Pastor of Rotherhith . LONDON , Printed by IOHN HAVILAMD , for FVLKE CLIFTON , and are to be sold at his Shop upon new Fish-street Hill. 1624. TO THE RIGHT WORSHIPFVLL Sir WILLIAM WHITMORE , of Apley in Salope , Knight ; And Mr. GEORGE WHITMORE of London , Alderman ; Saving Health , true Honour , and eternall Happinesse . RIght VVorshipfull , I stood obliged to the Stock you both sprang frō , before I was able to apprehend what such obligatiō meant . Your worthy Mother was one of those that presented mee to the sacred Laver , and that undertooke there in my behalfe . Shee answered there for mee , * when I could not answer for my selfe ; and did further also then seale up her free affection to me with a reall testimonie of her Love. Neither did her kindnesse towards me then and there expire ; but as it was oft renewed in her life time , when occasion thereof was offered , so it ceased not untill her selfe deceased . Shee performed one of the first religious offices for mee soone after my birth : and it was one of her last pious workes to remember me , among others whom shee had performed the like office for , at the time of her decease . Some monument of my thankfull acknowledgement hereof being desirous to have extant , whom should I addresse it unto rather than yourselves ; the onely two Principalls now left of that Family ? Being therefore moved to make publike two of my weake Discourses , containing the explication of two portions of Scripture , of some neere relation the one to the other ; the one of them relating a memorable example of the performance of that that is promised in the other , to wit , of Gods blessing o● those with temporall things , that are carefull to looke after the spirituall : This of the twaine I chose the rather to present your Worships withall ; partly , because at the motion of the one of you , being then Head of that worthy Societie , which I acknowledge my selfe also a debtor unto , it was by word of mouth at first delivered ; and partly also , that it may helpe ( for the best also , even * Iacob himselfe , in this kinde need helps ) to egge you on , whom God hath blessed with so large a portion of his bounty , unto those religious offices , that by occasion of Iacobs example , men of your rancke are therein encited unto , whether risen from meane estate , as with him here it had beene , or from the first largely and liberally endowed , as your selves . The Worke indeed is growne much larger , than at first was delivered , by reason that a Question betweene us and the Romanists , concerning Mans Merit , is therein now discussed , which was then but touched upon and pointed at only ; neither the streights of time admitting over-long discourse then , nor such matter of controversie so well befitting the occasion that then was . The rest , without any materiall alteration or addition , is the same for substance that then it was . Which recommending entirely , as now it is , to your Worships , together with my Love and Christian service to you both , and mine heartie Prayers to God for the well-fare , spirituall especially , of you and yours , with the rest of the Branches of that Family , wheresoever now transplanted ; I take leave of you for the present , and rest Your Worships ever in the Lord , THOMAS GATAKER . Errors of some moment , that require amendment . Page 2. line 12. for promised reade premised . p. 47 ▪ l. 3. reade , should so be . p. 48. l. 3 , for congruitie reade condignitie . p. 71. l. 6. & 8. place so after the parenthesis before Mercie . and l. 12. after observeth ) put in , a man doth no more than his due , when &c. In the Margine . Pag. 43. l. u after mereri , put in , Ambr. in Luc. lib 10. cap. 22. O aqua , quae Sacramentum . p. 45. " after Idem ibid. adde from p. 46. * Imò dignari , ut Cic. de Orat. l. 3. p. 59. l. h for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Escapes of lesse waight . Pag. 13. l 21. reade unprofitablenesse . p 42. l. 26. if . p 45. l. 14. the same . l. 21. is no. l. 31. and 32. or maintained no more . p 49 l. 16. meritorious , p. 72. l. 5. submissely , & p. 74. l. 24. submisse . p. 76. l. 27. his Veracitie . p. 91. l. 12 that manner . p. 93. l. 15. Iacob was when &c. In the Margine . Pag. 29. against l. 28. Degree 3. p. 40. l. m & p 43. l. i Iudic. p. 51. l. ult . ad Monach. p. 56. l. penult . debitor bonae . p. 60. l. p sic possent . l. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 72. l. s put Observ. 2. Vse 3. after sup . p. 74. l. n d●misso . p. 75. l. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 79. l. h Est piger . p. 88. l. c apud M. Se● p. 89. l. s dum extollit , p. 92. l. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 93. l. u an Mapes . l. a elevavit , l. b tit . 7. l. * subitò , p. 96. l. p ut arva . IACOBS THANKFVLNESSE TO GOD , FOR GODS GOODNESSE TO IACOB . GENESIS 32.10 . I am not worthy of all thy Mercies , and all thy Truth , which thou hast shewed unto thy Servant : For with my staffe came I over this Iordan ; and now am I become two troopes . THese Words are parcell of a Prayer conceived by the Patriarch Iacob , in a time of distresse , after his departure from Laban , when a tidings were brought him that his Brother Esau was comming in armes against him , with foure hundred men at his heeles . His Prayer consisteth of foure parts . There is in it ; 1. A serious Protestation concerning the ground of his journey , and his leaving of Laban , to wit , b Gods owne Word : hee had not done what hee did of his owne head , but by c Gods special direction : a good argument to assure him that God would therein secure him , having his Word and Warrant for the ground of his Action . d Hee walketh surely , that walketh warily : Hee walketh warily , that walketh with warrant . 2. An humble Confession and e acknowledgement of Gods goodnesse towards him ; illustrate and amplified by his owne unworthinesse of it ; and so f a secret insinuation of his thankfulnesse for it . 3. An instant suite and Supplication to God , that he would vouchsafe to stand by him in his present distresse , and g deliver him out of the great danger that he was in at that instant , walking in no other way , than that God himselfe had set him in . 4. An Allegation of h Gods gracious promises i formerly made him ; which might seeme likely to faile , and to be utterly frustrate , if hee were now left to the mercie of his mercilesse Brother , who minded nothing but the destruction of him and all his . The words of my Text are the second Part : And therein are these Particulars ; 1. His owne Vnworthinesse ; I am not worthy : 2. Gods Goodnesse ; laid downe , 1. In the Grounds of it , Mercie , and Truth ; Mercie in promising , Truth in performing : 2. In a Fruit and effect of it ; Iacobs present estate , now at his returne from Laban , compared with what it was , when he went thither : He went over Iordan with his staffe alone , And he was now become two bands , or two troopes . Where first in Generall observe we , ere wee come to the Particulars , * Iacobs Thankes-giving promised before his Petition ; How before hee come to crave what hee would have of God , he doth in thankfull manner mention what alreadie he had received . And withall note we , k The usuall practise of Gods people to beginne their prayers and petitions to God with a thankefull commemoration of mercies formerly received . So Moses ; l Lord thou hast beene our refuge from one generation to another . And the Saints elsewhere ; m Lord thou wast sometime fauourable to thy Land , in bringing againe the Captiuitie of Iacob , &c. And ; n We have heard , O God , from our Fathers reports , what wonderfull workes in times past thou wroughtest for thē . And David ; o Lord , thou hast kept me from my childhood up till now : Therefore will I talke of thy wondrous workes . Forsake me not now untill mine old age , nor when I am gray headed , &c. Now this they doe , Partly , in regard of God ; And partly , in regard of themselves . First , in regard of God , to testifie their Thankfulnesse to him , and p to incite him thereby the rather to vouchsafe them further fauour , being so thankful for the former . For q Thanksgiving is the best , and r the most effectuall forme of Prayer . And s the ascent of our thanks-givings to God , is a meanes to procure a more plentifull descent of his mercies upon us . It is as a little water powred into the Pump , when the Springs lye low , that bringeth up a great deale more together with it : Or as t the Vapors , that ascending up from the earth , are a means to bring downe raine for the watering of it , where it was parched and dried up ; and so making it fertile , where it was barren before . Secondly , in regard of themselves , to strengthen their Faith , in assurance of future favour and safegard from God , upon ground and experience of his former goodnesse . For u the receipt of former mercies giveth good hope and assurance of future favours . x Heare mee , saith David , when I call , y O my righteous God , or God of my righteous cause . Thou hast formerly delivered me when I was in distresse : Have mercie therefore now againe on mee , and give eare to my prayer . And , z Thou hast beene my succour ; leave mee not now , nor forsake me , a O God my Saviour . And , b The Lord that delivered me from the clawes of the Lion , and the paw of the Beare , will deliver me also out of the hand of this uncircumcised Philistine . So the Apostle Paul likewise ; c Who delivered me then , and doth yet deliver me , and I trust that he will further deliuer me againe . And againe ; d The Lord stood by mee , when all forsooke me : and I was delivered out of the mouth of that Lion : Yea the Lord will deliver me from everie evill worke , and preserve me to his everlasting Kingdome . That which may serve to teach us ; First , to keepe in minde carefully Gods former mercies , and not suffer them by forgetfulnesse to slip away from us . Wee should be in this regard ( to use the Heathen mans comparison ) like e Civet-boxes , which though the Civet be taken out of them , yet retaine still the sent of it : The sweet sent of Gods mercies and gracious deliverances should remaine still in our minds by a faithfull and carefull remembrance of them , even when the act it selfe is over . And this should we the rather doe , that we may thereby bee encouraged the more constantly and confidently to depend upon God and his goodnesse for the time to come . For this is one maine cause of our usuall distrust of Gods Providence in times of trouble , or in danger and distresse , that f wee remember not what God hath in former times done either for others , or for our selves . This it is that maketh men readie , when charge beginneth to come on them , and things goe backward with them , g to put their hands to iniquity , and by fraud and deceit , or by exaction and oppression , or by becomming instruments of evill offices to great ones , to seeke to repaire their losses , or to enlarge their estates : And men are wont to pretend a kinde of necessitie of so doing ; they should h not be able to defe●d the world ( as they speake ) unlesse they so did ; there would be no living for them in the world , if they did otherwise . As if God were not as well able to provide for them then , as before-time he had beene : as if either continuance of time had weakened his hand , or by his former bountie his wealth and treasurie were exhausted or wasted : As with man it oft falleth out . No : i Gods hand is not shortned ; his power is not impaired : k but thy trust in him is straitned ; thy faith is not strengthned . It is not his might , but thy faith , that faileth . And one reason thereof is , because thou callest not to minde , what God hath formerly done for thee , which hee is able also to doe for thee still . And surely if we did but consider seriously , who it was that l kept us and fed us in our Mothers wombe before wee were borne , when neither wee could shift for our selues , nor our parents doe ought for us , wee might well reason thus with our selves ; He that preserved and maintained me without any care or travell eith●r of mine owne or others for me then , while I was yet in my Mothers wombe , is much more able by mine honest labours and endevours to doe the same now for me and mine : hee is able now to give me m sufficiencie by them , that then provided sufficiently for me without them . Againe , doe we desire to have Gods goodnesse continued unto us , or enlarged towards us ? Let us be carefull then to shew our selves thankfull unto him for mercies formerly received . For n thankfulnesse for former mercies , is a strong inducement to move God to confer further favours . * Let the people ( saith the Psalmist ) praise thee , O God ; yea let all the people joyne together in the praising of thee : And then shall the earth bring forth her increase ; and God will shew himselfe to be our God , by multiplying his mercies and blessings upon us . As on the other side , the want of it lieth as a blocke in the way betweene God and us to debarre us of further blessings . For o hee is unworthy of future favours , that is not thankfull for former mercies . And * the course of Gods gracious goodnesse stoppeth , where no recourse of thanks-giving is . It is our unthankfulnesse p that stayeth and stauncheth the streames of Gods bountie , that they flow not so freely as otherwise they would ; q being like r the Spring Solinus speaketh of , that riseth and runneth over while men sing and play to it , but falleth and sincketh againe as fast , so soone as they cease . s That is it that causeth our prayers , though wee pray long , and sue hard , and crie loud , oft to faile ; and causeth God t not to answer them according either to our desires , or to his owne wonted dealings with others of his in times past ; not that u he is become either more x short-handed , or close-fisted , or hard-hearted , now than heretofore he hath beene ; ( for he is y ever the same ; ) but because , with those z nine Leapers , wee are more frequent and fervent in prayer than in praise , more forward and earnest to sue for what we desire , than to returne thankes for it againe when we are heard : a Importunate to have ; unquiet , till we have ; and unthankefull , when wee have once gotten what wee would have . Yea b this it is that causeth God , c to bereave us oft of those benefits and blessings that he hath formerly bestowed on us ; as being but d cast away with us , as those things are , that on unthankful persons are conferred . e Because ( saith God of the unthankfull Israelites ) they say , I will goe after * my Sweet-hearts , that give me my me●e and my drinke , my wooll and my flax , my wine and mine oile ; and consider not , that it is I that gave them these things : Therefore f I will come and take these things againe away frō them . And , g because Pharao saith , The River is mine owne ; h Therefore , saith God , will I drie up the River . For the better understanding whereof , and of some other the like passages in the Prophet , I shall tell you that , that ( it may be ) will seeme very strange to many of you , and yet to some here present peradventure as well knowne as to my selfe . There is some Countrey in the World where it never raineth all the yeere long . i Of some it is by some reported without certaintie or truth . But it is certainly so in Aegypt : and even Moses himselfe intimateth as much , where k he saith that the Land of Canaan was therein unlike it . l It never raineth there ordinarily from one end of the yeere to the other ; And m it is recorded therefore as a strange miracle , a thing never the like heard of , that some once in such a Kings reign it so did . But to make amends for that defect , and supply the want of it , once a yeere at a certaine time the River n Shichor or Nilus o overfloweth all the low land , and so both filleth their ponds and cisternes , and watereth their grounds for them ; and p if it fall short , it produceth a dearth ; if it stay over-long it delaieth seed-time , and so causeth a late harvest . Now in regard hereof , because in Greece they had no such River that over-flowed their land , but their grounds were watered with Raine from Heaven , q the Aegyptians used in mockery to tell the Greekes , that if God should forget to raine , they might chance to starve for it . They thought the raine was of God , but r not the River : the raine that came downe from heaven , that came indeed , they thought , from him ; but the water of the River , they thought came not frō him , they had that of their owne , and b were not beholden to him for it . For this cause therefore doth God threaten to drie up , ( that is , restraine ) their River ( as c at sometimes also it appeareth by stories he did ) wheron d the fruitfulnesse and fertility of their land did depend . And if wee would not have God to deale in the like manner with us , let us take heed how we be found faultie in this kinde , as they were . Let us call our selues rather to a due and a strict account , how thankfull wee have beene for Gods mercies toward us fore-passed , how thankfull we are for his favours which we enjoy at the present ; and how we come short and faile ( as upon due search we shal finde that we doe much the very best of us all ) in either ; that we may both repent us of our unthankfulnesse towards him , and grow up daily more and more in thankfulnesse for them . That will be e the best meanes to continue them unto us ; that will be f the best meanes to encrease them upon us : For * thankfulnesse , as good seed , being bred of Gods blessings , doth not preserve only , but encrease also , that that bred it . And thus much for the Generall . Proceed we now to the Particulars . Where first we finde , Iacob confessing his owne unworthinesse : g Lesse than all those favours , ( for so are h the words in the Originall ) that God had vouchsafed him , and heaped up so plentifully upon him . Lesse than them , or any of them : Because i altogether unworthy of them ; as not deserving , nor having right to require ought , ( and much lesse so much as he had received , ) by way of due debt and desert at Gods hands . And againe , Lesse than them , because k unable to requite them : For l God and our Parents , ( saith the Heathen Man ) cannot bee requited . m David sought sometime how he might ; but but he could not devise how . n Thankes alone hee could returne ( a poore requitall ) and no more . Where againe observe we a second Practise of Gods people ; When the godly repaire to God for ought by Prayer , they are ever confessing and acknowledging their owne vilenesse and basenesse , their inabilitie and weaknesse , their indignitie and unworthinesse . So Iacob here : and so his Grand-father Abraham before him ; o How should I that am but p dust and ashes , presume to speake to my Lord ? And , q What am I ? saith David ; or what is my parētage , that thou shouldst afford me such favors ? And , r What is man that thou shouldest regard him ? or the sonne of Man that thou shouldest once thinke on him ? s I am not worthy , saith Iohn the Baptist of our Lord Iesus , to carie his shooes after him ; or t to untie but his shooe-strings . u Vnworthy , saith the Centurion , that thou shouldest come under my roofe ; or , x that I should come once in thy presence . y Vnworthy , saith the Prodigall Childe , to be called thy Sonne . z Vnworthy , saith the Apostle Paul , to beare the name of an Apostle . And what is the Ground of all this ? Doubtlesse it ariseth , Partly from the Consideration of their owne unprofitablenesse and abominablenesse ; And partly from the Consideration of Gods Majestie and greatnesse . First from the Consideration of themselves . ( 1 ) Their vilenesse and abominablenesse in evill . ( 2 ) Their poorenesse and unprofitablenesse in good . 1. Their vilenesse and abominablenesse by reason of Sinne. In regard whereof , they are not unworthy only of ought that is good , but worthy of all evill , if God in the rigour of his justice should regard them as in themselves they are . a Behold , I am vile ; saith Iob : what should I say ? b Bred in sinne , saith David , and borne in iniquitie . And , c If the very heavens themselves , and d the starres ( the brightest and cleerest part of them ) be not cleane in Gods sight : How much more is Man ▪ e a mirie worme , uncleane ? Yea , f how much more , ( I say ) is Man abominable , that drinketh in iniquitie like water ? g With whom sinne is as familiar as his ordinarie diet , his daily meat and drinke is ? Whereupon well saith Augustine , entreating of those words of the Psalmist , h Reject not , O Lord , the worke of thy hands : i Regard , O Lord , in me not my worke , but thine owne : for if thou regardest my work , thou damnest mee ; if thine owne worke , thou crownest me . Since that whatsoever good I have , I have it from thee : and it is therefore rather thine than mine . For k I know , saith the Apostle , that in me , that is , in this flesh of mine there dwelleth nothing that is good . 2. Their poorenesse and unprofitablenesse even in the good that they doe or have . 1. The poorenesse and imperfection of that grace and goodnesse that is yet in them , and of all that they doe consequently , while they live here . For our sanctification is here but in part . As l we know but in part : so we are purged but in part . m I am not yet perfect , saith the Apostle . And , n who can say , I have so clensed mine heart , saith Salomon , that I am wholly free from sinne ? Yea as o the most that any know is the least of that they know not : so the most of the sanctifying Grace that wee have , is the least ( for the most part ) of that that wee want and should have . There are reliques and remainders of the old man still even in the best . They are not so p stript of their old garment , of their * prison apparell , but that many a ragge of it hangeth still upon them , and q sticketh so close to them , that they will not off all , till they go altogether for good and all , till r death do that all at once , that s Grace doth now by degrees . Though t Sinne reigne not in them , as u formerly it hath done : yet it remaineth with them , and x dwelleth still , like a bad Inmate , within them . y It remaineth , saith Bernard , even in the best , though plucked up by the root , yet not wholly pulled out ; though dejected and throwne downe in regard of its regencie , yet not ejected or cast out in regard of inherencie . It is z like a wilde fig-tree , saith Proclus in Epiphanius , that hath so pierced into the stone-wall of a faire Temple , that though it be cut away , the boughs , body of it , and the maine stumpe of it pulled out , yet some of the strings of the root ▪ a readie ever anone to sprout out againe , will abide there , doe what can be done , till the wall it selfe be digged downe . It is as b the fretting Leprousie in an house , that though the walls be scraped over and over , againe and againe , yet will not away , untill the building be it selfe wholly demolished . And c as wee are our selves ; so is all that commeth from us . There is a tang and taint of this rotten root in all that we doe : as there is d a tincture of the stained glasse in the light that it giveth , and in the rayes of the Sun , though pure otherwise themselves , that passe through it . Our evill actions are meerely evill , saith Gregorie , but our good acti●●● ( are not , nay ) cannot be purely good . They are but f maimed ; saith Prosper . They are g so imperfect , and some way or other corrupt , saith Anselme , that God might well be displeased with them . h Our righteousnesse is all ( even the very best of it ) in Gods sight , saith Bernard ( alluding to the words of the Prophet i Esay ) but as a menstruous clout ( that is , as a filthie , beastly , abominable rag ) if it should strictly be examined : k Vnlesse we esteeme our selves better than our fore-fathers , who have no lesse truly than humbly confessed so by themselves . And , if our best righteousnesse be such ; ( no better than l unrighteousnesse ; saith Gregorie ; a kinde of m unrighteous righteousnesse , saith Bernard : ) n what is our unrighteousnesse than ? If o the light that is in us burne so dimme , how is it with our darknesse ; which for the most part is more than the light , even in those that have most ? Againe , they consider as their poorenesse and imperfection in Grace ; so their unprofitablenesse , even in the good that they doe out of Grace . For , p When you have done all that ever you can , saith our Saviour , say that you are ( for q so indeed you are , but ) unprofitable servants . It is a Question moved by Eliphaz in Iob , r Whether a man can be profitable to God , as he may be profitable to Man , either himselfe , or any other . And it is well resolved and answered by Elihu in the Negative : s If thou doest well , saith he , what good doest thou to God ? or what is hee the better for it ? And againe , t If thou doest evill , what hurt doest thou to him ? Be thy sinnes never so many , what is hee the worse for it ? No : u All my well-doing , saith David , or my goodnesse , is nothing to my God. x He were not God , saith Augustine , if my well-doing could doe him any good . For y God ( saith one well ) being ever the same , is neither the better for our goodnesse , nor the worse for our wickednesse . He neither gaineth ought by us , when wee love and serve him , and cleave close to him : nor loseth he ought by us , when we love him not , but leave him and fall away from him . For z hee can be well enough without us : but we can by no meanes doe well without him . And therefore he cannot be the better for us ; howsoever we may be the better for him . Secondly , from the consideration of Gods infinite Majestie and dignitie , his worth and his greatnesse , that dampeth and obscureth all those their excellent parts , for which others so much worthily and deservedly admire them . a Goodly Creatures are the Stars , and b they shine bright in the Night , but when the Sunne is once up , all their light and luster is gone , it is no more to be seene , than as if they were not : Nor doe those worthy Saints of God , whom wee justly deeme as bright d Starres , retaine their glorious lustre that yet dasteth our eyes , when they appeare in the presence of the e God of Glory . The nearer therefore Gods Saints approach to God , and consider his worth and his greatnesse , the more apprehensive are they of their owne meannesse & unworthinesse . And as f the Moone never casteth lesse light , than when shee is neerest the Sunne , from whom she hath it : so neuer doth ought , ( ought , I meane , that excelleth , that is ought , ) lesse appeare in any of us , than when we approach neerest the g Father and h Fountaine of Light , from whom we have received whatsoever we have . For i no where doth Man better or more fully see his owne meannesse , than in the Glasse of Gods Greatnesse . k While we sit here in the Church together , and looke one upon another , or upon other things here about us , we may well seeme to be well-eyed and quick-sighted the most of us . But if the Sun should shine bright abroad , and we should goe out and looke full on it , our eyes would be soone obscured and darkened , and all our sharp-sightednesse would prooue nothing but meere dimnesse and darkenesse . And surely , if the very Seraphim themselves , though so glorious Creatures in themselves ( that l their presence when they appeare but in some glimpse only of that their celestiall glorie , is wont to strike such terrour and astonishment into those to whom they appeare in that manner ) yet when they cast their eyes on that most glorious m Sunne of Righteousnesse , this n Sunnes Creator , the Author of its excellencie , and o infinitly therefore more excellent than it , they are so abashed at the consideration of their owne vilenesse in comparison of it , that p they clap their wings on their faces , ( q as men are wont to doe their hands , when the lightning flasheth in their eyes ) as wholly overwhelmed with it , and not easily enduring it . No marvell if r Elias , when God spake unto him , ( though in no terrible manner , but with a still voice , yet ) cast his mantle over his face , as abashed at his appearance ; and if other the Saints of God , when by prayer they repaire unto God , and s set themselves in his speciall presence , t beholding God as it were then looking with full eye upon them , and u looking him in a manner full in the face , doe then especially , as take notice of , so confesse and acknowledge , their unworthinesse to approach so glorious a presence , and to require or expect ought from the hands of such a Majesty , being so meane , so vile , so base , so abominable , as they are , and doe then especially see themselves to be . x Lord depart from me ; I am a sinfull wretch ; saith S. Peter to our Saviour , when in a strange draught of fish only , he saw some print of his Deitie . And , y I have oft heard of thee by report ; saith Iob to God : but now mine eye seeth thee : And therefore doe I even abhorre my selfe ; and repent me in dust and ashes ; in z such as my selfe am . Men are then * holiest ( saith Pythagoras ) when they repaire unto God : they are humblest sure ( say I ) when they approach nearest to him . Now this may serve first to teach us Humilitie . For if so worthy Saints and servants of God account themselves unworthie of ought , and thinke and speake so meanely of themselves ; what doth it behove us to doe , that come so farre short of them ? There are two Vertues especially , that our Saviour Christ hath by his owne example commended unto us , to be imitated of us ; a Humilitie in his Life , and b Love or Charitie at his Death : Which wee may well therefore tearme c Christs cognisances ; and the markes and badges of those that be his . And certainly where Humilitie is wanting , that is wanting that Gods Children have ever most of all abounded and excelled in . All their speeches and sayings generally ( if you mark them ) savour strongly of it . d Dust and ashes , saith Abraham . e A Worme , and no Man ; saith David . f Not a Man , but a Beast ; saith the Wise-man Agur , and g Asaph . h The least and last of the Saints ; and i of the Apostles ; saith the Apostle Paul of himselfe : but k the first and l chiefest of Sinners . And where men therefore are so prone to stand upon tearmes of Comparison ; I am as good a man as such and such : and , I deserve as well as they : and , I see no reason why I should not be respected as well as any other : and are so readie to thrust themselves forward ; and not m in giving honour to others , as the Apostle exhorteth , but n in taking honour to themselves , which the Holy Ghost reproveth , strive to goe beyond others : it savoureth not of o the Spirit of Christ , nor of that p Spirit that Gods Children are led by ; but of the Spirit and humour rather of those , who in the Gospell are reported to have q affected the chiefe roomes at feasts , and the highest seats in the Synagogues , to be crowched and cringed to , and to be called , Rabbi , Rabbi : the r Scribes and Pharisees , I meane , s who in comparison of themselves , scorned and contemned all others ; t I am not like other men ; nor like this Publican : saith he . Such should remember that u Where the true feare of God is , Pride is not : and consequently , that where such pride is , there is a great want of sinceritie . And consider withall , that as there is x no Vertue more acceptable and well-pleasing to God than Humilitie : so there is y no Vice in Gods sight more abominable than Pride . It is a strange thing , saith Augustine , entreating of those words of the Psalmist , a Though the Lord be on high himselfe , yet beholdeth be the lowly : as for the proud and hautie , he knoweth them afarre off . b It is a strange thing , saith he , and yet as true as it is strange : God he sitteth aloft himselfe in heaven : and yet the higher a man lifteth himselfe , the further he is from him ; the lower a man stoopeth , the nearer he is to him . We have a very pregnant instance of it in the Pharisee and the Publican , by our Saviour propounded . c The proud Pharisee pressed as neere God as hee could : the poore Publican , not daring so to doe , stood aloofe off . And d yet was God farre from the proud Pharisee , but neere to the poore Publican . e The latter went away justified rather than the former . For f the Lord is neere unto all those that be of a contrite heart : And g hee will dwell with him that is of an humble spirit . h He resisteth the proud : but he giveth grace ( that is , i honour and respect ) to the humble . k The Low valleyes are watered , when the high hills remaine thirstie : And l the poore and lowly are satisfied , when the proud rich are sent away emptie . In a word ; m much danger there is in Pride ; there is not the like in humilitie , albeit a man should abase himselfe somewhat more , than were meet or requisite for him to doe . n In comming in at a low portall , if a man stoope never so low , there is little danger in so doing ; but if hee hold up his head an inch only too high , he may chāce to get a sound knocke , if not a broken brow by it . Secondly , this may well discover one reason unto us , why our suits and prayers many times prevaile not with God , but are returned backe to us without fruit and effect ; to wit , o because we are not so humbled as we ought to be , ere we come to commence them ; because we are not so affected as Iacob here , with any serious consideration or apprehension of our owne indignitie and unworthinesse : The want whereof breedeth p irreverence and q presumption in us , the very bane and pests of Prayer . There are three speciall faults in Prayer , saith Bernard , that hinder the successe of it ; r Faintnesse , Coldnesse , and Boldnesse : There is first a faint , a fearefull , a distrustfull Prayer : There is secondly a cold , a formall , a superficiall Prayer : And there is thirdly a bold , a proud , a presumptuous Prayer . And this last is the worst . s The faint and fearefull prayer cannot get out , much lesse get up : it sticketh fast betweene the teeth , or in the throat rather . t The cold and formall prayer commeth forth fast enough , but it cannot get up : it freeseth ( for want of spirit and fervour ) by the way , ere it come to appeare in Gods presence . u A good mans prayer is effectuall , saith S. Iames ; but provided it be fervent . x The bold and presumptuous prayer flieth up apace ; but it is as fast beaten backe againe , for presenting it selfe over-boldly and saucily in Gods sight ; and in stead of a blessing , it bringeth backe a curse with it . y Such was that proud Pharisees prayer before spoken of . z He went up , saith our Saviour , into the Temple to pray . But when hee was arrived there , a hee had nothing to aske . Hee thrusteth himselfe forward , and offereth God a sacrifice of praise indeed ; but of his owne , not of b his . He c spendeth the time not with Iacob in the confession of his owne unworthinesse , but in d commemoration of his merits and good-deeds unto God ; for feare lest God should forget them , or not esteeme of him as his worth ( he thought ) well deserved that he should . True it is indeed , that even Gods sincere Servants , as e Ezechias , f Nehemie , g Iob , and h others doe upon speciall occasion sometime make mention , & that in Prayer too , of the sinceritie of their hearts , their upright carriage , and their carefull endevour for Gods glory , and the good of i his house , the Church . But if we shall advisedly compare these and the former together , we shall finde a farre different straine and spirit in either ; we may discerne as much difference betweene the one and the other in their prayers , as k betweene the vaine-glorious confidence of Heathen Philosophers , and l the religious constancie of Christian Martyrs in their ends . There is a vaunting Pride joyned with a scorne of others in the one : There is a necessary and lowly touch ( either in way of m just apologie , or n to strengthen their faith in some hope of speeding with God , and having their suites heard of him ) of their owne sinceritie and integritie in the other . And howsoever therefore we may likewise on the like occasions doe the like , so be we remember withall to doe it also in the like manner as they did : Yet o we must take heed how we offer to presse over-boldly and presumptuously into Gods presence ; lest as Iacob speaketh else-where , and upon another occasion , p we bring a curse upon our selves in stead of a blessing . Rather q consider wee the greatnesse and the gloriousnesse , on the one side , of that unconceiveable Majestie that in prayer we approach unto ; and on the other side , our owne vilenesse , indignitie , and unworthinesse ; that being truly humbled in the view both of the one and the other , our Prayers so seasoned , may both finde freer accesse to God , and returne with better successe to us . Thirdly , this directly crosseth and controlleth that Popish conceit of Merit , properly so termed , of matter of worth and desert in Man. Non sum dignus ; I am not worthy of ought ; saith Iacob : and r it is the common and generall note ( as you have heard ) of Gods Servants . Whereas our Romanists teach their followers to plead to God for themselves , as the Iewes did sometime for the Centurion to our Saviour ; s Dignus est ; He is worthy ; he deserveth , that thou shouldest doe this for him . t Dignus es : Thou art worthy to receive honour and glory ; sing the Saints of God to God. But , Digni sumus : We are worthie ; doe they sing , and teach theirs so to sing : Wee are worthie , that God should conferre honour and glory on us : We deserve by our well-doing , not grace only , but glory too , even eternall glorie : And u much more then any temporall benefits & blessings whatsoever , that come farre short of either . x They give all to God : these take all to themselves . There is on their parts nothing but indignitie with the one ; nothing but condignitie with the other . Iacob deemeth himselfe unworthie of ought ; and they esteeme themselves y worthie of any thing . There was nothing that he could ; and there is nothing but that they doe , or can deserve it at Gods hands . He knoweth not how to requite what alreadie hee hath received : they are able not to requite it only , but to merit also much more . A strange presumption , whereby men dare arrogate & ascribe that unto themselves , that none of Gods holy ones , whose stories are recorded in Gods word , ever did , or durst doe . Take we Example in this kinde , but by one of them for all . Iob , the only man of note in the time he lived in , for a a just , and an upright , or a perfect man , one that feared God , and eschewed evill : b no one like him ( by c Gods owne testimonie ) in the whole World then besides . And yet d how he stood herein affected , his owne words will best shew : wherein observe we how in stripping himselfe of all matter of merit , worth , or desert , he proceedeth and goeth on as by certaine staires and degrees . First ▪ e How can any man , saithe he , be justified , if he be 〈◊〉 f with God ? g He sheweth that Man ▪ justice is just none , saith the Scholiast , if it be compared with Gods justice . For , h Even those that are just by participation from him , are not just at all , if they come once in comparison with him , saith Augustine . But how would the case stand with him , if he come to be tried not by that infinite depth of justice that is in God , but by the exact rule of righteousnesse , that of man God requireth , and is contained in Gods Law ? i If a man , saith Iob , would goe to law with God , or if God should call man to a strict account , man were not able to answer God for one of a thousand . Among a thousand of his workes , though having done * so many good workes , could not Iob picke out any one , of which he durst say , This I dare be tried by ; or I dare offer this to the strictest triall . k The holy Man , saith Gregorie , saw that all our worthy vertues would prove vicious , yea vices , if they were brought to a strict triall . And , l The man therefore that vaunteth himselfe of his perfection , thereby sheweth that he hath not yet so much as begun to leade a good life . So that , m If I would justifie my selfe , saith Iob , mine owne mouth , ( if according to n mine heart it speake ) must needs condemne me for so doing ; when I see , my selfe , so much amisse with me , when I know so much evill by my selfe . But suppose he were not guiltie in this manner to himselfe , that hee saw no such thing in himselfe , or knew nothing amisse by himselfe . o If I were perfect , saith he ; yet doe I not know mine owne soule . As if he should say , as S. Paul sometime did ; p Though I knew nothing by my selfe , ( as q in some kinde and case the Apostle professeth of himselfe , to wit , for his demeanure toward the Corinthians , his faithfull cariage in his Ministerie , and those things especially which the false Apostles charged him with , as r he else-where expoundeth himselfe : ) yet were I not thereby justified . Or as David , in Augustines Paraphrase of him , *. How right and streight soever I seeme to my selfe , thou bringest a rule out of thy Treasurie , which when thou layest me to , I am found faultie . For , s Who ( saith the Psalmist ) understandeth all his owne errours ? t Mans heart ( saith the Prophet ) is deceitfull aboue all things : so deceitfull , that u it deceiveth oft even it selfe . And y those things , saith Gregorie , that make a goodly shew , even in a mans owne eyes , appeare many times but foule , slubbred and sullied in Gods sight . a No man seeth exactly the depth of his owne heart . But b God is greater than our heart , and seeth oft that in it , and in the actions that flow from it , that wee see not in it or them our selves ; and c knoweth consequently more by us , than we know by our selves . As Paul therefore , so Iob , though he could neither be justly taxed for ought by others , nor did know ought amisse by himselfe ; though it had beene so , I say , with him ( as yet d farre otherwise it was ) that he had passed well both e mans judgement , the strictest censure of others , and his owne too , the testimony of his owne Conscience ; yet durst he not , for all that , offer himselfe to Gods judgement , there to be tried by the rigour and severitie of Gods justice ; well wotting that for all this there he might faile , as both having deceived others , and having been deceived in himselfe ; whereas there hee was f to deale with him , who is so g well seene in mans heart , h his owne worke , that he i cannot possibly by any meanes be deceived therein . Lastly , k Though I were never so just , saith Iob , yet would I not argue with God , but make suite unto my Iudge . I would not argue , l by demanding justice ; but make suite , m by craving mercie , saith Lyra. I would not argue , n trusting to mine owne merits ; but make suite , o trusting rather , saith Cardinall Hugh , to his mercie . p For it is mercie that we stand in need of , saith Augustine : it is that that must stand us then in stead . Since that , q All mans Righteousnesse will appeare to be but unrighteousnesse , saith Gregorie , if it should strictly be examined . And r therefore for all a mans righteousnesse he had need yet to pray ; that , that that might in such strict triall faile , may by his Iudges mercie alone hold out and be made good . For it is all one , saith he , as if Iob had there said , s Albeit I grow up and attaine to good workes , yet it is not of merit , but of mercie , that I doe atchieve life . And such t Prayer therefore must we leane unto , even when we doe well , that even all our holy life may be seasoned with humilitie : Which the contrary presumption belike then of merit , desert , worth , and dignitie , is in Gregories judgement a great enemie unto . But so absurd and even sottish is the Popish Doctrine in this Point , that some of their chiefe Champions , as halfe ashamed of it , seeke sometime to qualifie it , and sometime flatly deny it . Sometime , I say , they seeke to temper , and to qualifie , and to correct it , as Apothecaries doe * poisons , when in desperate cases they minister them , to trie Conclusions with forlorne Patients . Thus Bellarmine having at large discussed the Point ; laid downe a good distinction for the cleering of the difference between us and them , when we say , that a No Confidence is to be put in Mans Merits ; and they say , b that some may be ; to wit , that c it is one thing for Confidence to be put in them , and another thing for Confidence to arise from them : and with a trembling kinde of assertion affirmed the former , that not onely Confidence may arise from them ; but that d some Confidence also may be placed in them , if men be certaine that they are such , and so that they be not proud of them : ( And yet how sorteth this their doctrine , I pray you , with their Prayers , where they say ; e God , that seest that we trust in nothing that we doe ? Or what is this then , but even to mocke God to his face , when they tell him they doe not that , which indeed they doe ? ) At length hee commeth to conclude that wee have the safest course on our side . As f it is the best and behouefullest course ; saith Bernard , not to pretend merit , but to request mercie : So it is the surest and the safest course , saith Bellarmine , not to trust in any worke or worth of our owne , but to rely wholly vpon Gods mercie . For , g In regard , saith hee , of the uncertaintie of our owne righteousnesse , and the jeopordie of vaine-glorie , it is the safest course for a man to repose his whole trust in the mercie and goodnesse of God alone . And hee produceth to this purpose the speeches and practises of diuers holy men of God lying vpon their death-beds : ( as indeed the most , euen Papists also , yea and some Popes too , whatsoeuer they were taught or held otherwise while they lived , are glad ( to preuent the worst ) to die Protestants in this Point , and to renounce all their pretended merits , worth , and works then , when they should stand them most in stead : ) For so Ambrose at point of death , saith hee , spake to his people ; h I haue not so lived among you , that I should bee ashamed to liue longer with you : nor am I afraid to die , because we have a good Master . Which speech of his Augustine used much to admire and commend ; affirming that Ambrose so said , i that hee might not be thought presumptuously to put confidence in his course of life and carriage , though neuer so pure . So Augustine likewise himselfe to his Adversaries ; k For my reputation among men , I haue witnesses great store , that haue knowne me , to testifie for mee : but in the sight of God my conscience alone can speake for me ; which albeit I beare fearelesse against your false accusations , yet dare I not iustifie my selfe before the eyes of the Almightie , but expect rather a largesse of mercie flowing from him , than a strict iudiciall triall . And Bernard of himselfe ; l Let others pleade their merits , and boast and brag that m they ha●● 〈◊〉 and endured the heat and the burden of the day : but n it is good for mee to cleave to God , and to put my trust in him . And when hee was euen at deaths doore , writing to some of his friends ; o Pray yee my Sauiour not to delay now my timely departure , but to keepe and protect mee in it . Be carefull by your prayers to fence mine heele being bare of merits it selfe . p Where S. Bernard , saith Bellarmine , howsoeuer out of the conscience of his good life hee desired to haue his death no longer delaied , yet was so farre from trusting in his merits , that hee made account hee had none . And againe , q when hee was euen now ( as it were ) at the last gaspe ; I confesse , saith hee , that I am not worthy of , nor can by mine owne merits obtaine the kingdome of heauen : But my Lord Iesus Christ , who holdeth it by a double right , the inheritance of his Father , and the merit of his passion , contenting himselfe with the one , bestoweth on me the other . This then hath beene , by our Adversaries their owne confession , the ordinarie practice of Gods people , even the greatest , the godliest , the worthiest of them . And can we imagine but that their Faith & their Doctrine then at other times was correspondent thereunto ? No undoubtedly . Thus they did , and thus they died themselues : and thus taught they their people to doe , and to die . Yea thus were our Ancestors here in England aboue fiue hundred yeeres agone taught to prepare themselves for death , by Anselme Archbishop of Canterburie , who then lived . Among other Questions hee willeth that this be demanded of the sicke man that lieth a dying ; * Doest thou beleeve and hope to bee saved , or to come to life eternall , not by thine owne merits , but by Christs ? To which Question hee adviseth the sicke man to say , yea . And then turning his speech to him by way of instruction and exhortation ; s Cover thy selfe , saith he , all over with Christs death , and winde vp thy soule in it . And if God offer to iudge thee , say thou ; Lord , I set the death of my Lord Iesus Christ betweene mee and thee , and thy judgement , and I will no otherwise contend with thee . If hee say , thou deservest damnation ; say thou ; I set the death of my Lord Iesus Christ betweene thee and mee and mine evill deserts : And I tender the merits of his most worthie passion in stead of the merit that I should have , but ( alas ) have not . This then was the Doctrine and practise of those Ancient Fathers ; and this it was that our Ancestors & Forefathers were taught , contrary to that that the Church of Rome teacheth and maintaineth at this day . Yea this , that fire-brand of the Christian world , Pope Hildebrand made profession of , when hee writ on this wise ( as Baronius reporteth of him ) to the Abbot of Clugnie , * I finde my selfe so depressed with the weight of mine owne actions , that I have no hope of safetie left , but in the mercy of Christ alone . But let vs examine Bellarmines cautelous Conclusion a little . 1. Is this the surest and safest course , why condemne they us then as Heretikes for taking and teaching it ? Why t crosse they out of their owne Writers such speeches as tend this way ? Would they not haue men goe the safer way ? It is their Canonists rule , and their Casuists common note , that u The safest side , where any doubt may be , is to be held . And that much doubt may be , yea must needs be here , himselfe telleth vs , when he teacheth ; that x Mans merits are ordinarily very uncertaine ; yea so uncertaine , that without speciall revelation a man can haue no assured certaintie of them . So that our fault belike herein is onely this then , that wee are not so venturous , or foole-hardie rather , as they are . 2. Is it a sure , yea the surest and safest course that can be , to trust in Gods mercie alone ? Then is Gods mercie alone belike able to save a man without merits . For in vaine were it to trust in it alone , if it alone were not sufficient to save : according to that excellent saying of Bernard , speaking of those words of the Psalmist ; y Hee will save them because they trust in him . Hee z will save them ; saith hee : Why so ? For what merits of theirs ? Marke what followeth : Because they trust in him : A sweet cause , but effectuall and irrefragable . This is the righteousnesse indeed , not of the Law , but of Faith. a This is mans whole merit , that hee set his whole hope on him , who hath saved the whole man. And , b This is mans true confidence , to fall from himselfe , and rest on his Lord , refreshed in nothing but his mercy onely . And elsewhere ; c No man need aske for what merits of ours wee expect good things at Gods hands . It is merit sufficient , to know , that no merit is sufficient . And againe , d Gods mercy is my merit . e Though I want merit , yet wanteth hee no mercy . f Nor can I want store of merit , so long as hee hath store of mercie . Much merit have I , since that hee hath so much mercy . 3. But why should they trust thus in Gods mercy alone ? or why may they not trust safely enough in their owne merits also ? For so his Assertion was , that in them men might trust to ; and that there was ground good enough for them so for to doe . g In regard , saith he , of the uncertainty of a mans owne righteousnesse : h because a man may be mistaken in it , and imagine that he hath it , when he hath not . But certaine or uncertaine , how can mans merit be the ground of his salvation , if his salvation depend upon Gods mercy alone ? Or how is Mans merit necessarily required unto salvation , if by Gods mercy alone he may be saved without it ? 4. i In regard also , saith hee , of the Ieapordie of vaine-glorie . In which clause he acknowledgeth that this their Doctrine of mans merit is a dangerous doctrine , ( as Bernard also tearmeth k the practise of it both foolish and perillous ) and such as may soone puffe vp mens minds with vaine-glorie , yea l with pride and presumption , ( he might well haue said ) the very bane of all true confidence , grace , goodnesse and godlinesse . And consequently as a most dreadfull * rocke threatning ship-wracke of salvation , to be most warily shunned and eschewed of all those that are jealous of miscarying , and desirous of eternall well-doing . I will adde here but the Confession of one or two of their owne Writers : † I am wholly of this minde ( saith Cardinall Contarene ) that it is a pious and a Christian-like saying , that we ought to relie , as on a thing stedfast and able to support vs , on Christs righteousnesse bestowed vpon vs , not on holinesse or grace inherent in vs. On this alone , as certaine and stedfast ought wee to rest . And † All the Ancients with generall consent , saith Cassander , deliuer , that confidence for remission of sins , and hope of pardon and life eternall , is to bee placed in Gods mercy alone and Christs merits . To which purpose also he alledgeth a place of Pope Gregorie , to this effect ; “ We trust not in our owne teares or deeds , but in our Advocates plea. And as for trust in ought else , saith Adrian of Vtrech , who was Bishop of Rome also afterward ; † Our merits are but as a staffe of reed , which if a man leane to or rely on , it knappeth asunder , and runneth thorow his hand that relieth on it . It is the surest course , saith Bellarmine ; it is the only sure course , say wee , to trust onely in Gods mercie . So said the Ancients before vs ( as some of their owne , you see confesse ) with vs. And to teach men in stead of it to trust in their owne merits , is to teach them * to exchange a rocke for a reed . Nor can there be any safety at all in so doing ; unlesse it bee safe to rely on so deceitfull and dangerous a stay as is sure to serue them all ( by their owne Adrians confession ) that trust thereunto , as † Rabsake saith Egypt did , as “ the Spartan said Athens would haue done , if Greece should haue relied on it . Thus then , sometime they seeke to salue and qualifie this their pestilent and poisonfull Doctrine , which at other times , as not halfe , but wholly ashamed to owne it , they doe utterly deny and disclaime . It is m Philips Melanchthons eighth Lie , saith Bellarmine , that our Teachers will men to merit remission of sinnes by their workes . These words I finde not at all in the place out of which they are alledged . Neither know I what Edition of that Confession hee followeth . But suppose that Philip say so . Why , is it a Lie ? Is it not true that they teach soo ? Yes doubtlesse . Bellarmine himselfe else-where confesseth , that n some of their Doctors teach , that men by their owne workes make satisfaction to God for the fault or offence it selfe . Others , o that they satisfie both for the fault or offence , and for the punishment also , yea even the eternall paines thereunto due : Others againe ( whom hee giveth his voyce with ) p not for the fault it selfe indeed , but for the guilt of such penalties as remaine due for the same , after that the fault is forgiven , q that is , saith hee , for the paines that a sinner should in hell else haue suffered , the eternity of them onely taken away : that which hee tearmeth out of some r places of Scripture both s mis-translated , and t mis-expounded , u a redeeming or buying out of mens sinnes ; and maintaineth x remission of sinnes to bee by such redemption purchased and procured . Againe , that a men by their workes make such condigne satisfaction for some sinnes , b that thereby the offence and wrong done to God is truely recompenced , and his justice fully satisfied ; and that c through Gods grace they doe in some sort by workes of their owne , which they owe not to God , truely or equally , and therefore justly also and condignely satisfie ; for that d such workes have a kinde of infinitnesse ( or infinit worth ) in them , and consequently an equalitie with the wrong , that they did God by their sinnes , in sundry places hee himselfe avoweth : which what is it but to merit remission of sinnes ? For hath not hee merited remission that hath made such satisfaction ? Yea the Obiection being made , that then e either there must be two joynt satisfactions , the one Christs , and the other ours ; or but one only ; and that either Christs , and then we doe not satisfie ; or ours , and then Christs is excluded ; or else wee divide the honour betweene Christ and our selves , that he pay for the fault , and we for the punishment : The Cardinall saith , that hereunto three Answers are given . For 1. some say f that there is one only satisfaction , and that is Christs : and that we , to speak properly , doe not satisfie at all , but only doe somewhat in regard whereof God applieth Christs satisfaction to us : And g so , saith hee , should our workes bee nothing but conditions , or dispositions at most , without which Christs satisfaction should not be applied to us . That which is indeed in effect the same that we say . But h this hee holdeth to be erronius . 2. Some say , that i there are two satisfactions , but the one depending vpon the other ; the one Christs , and the other ours : k for though the one were sufficient ; yet for greater honour to us , God will have ours added to his . And l this hee holdeth to be not improbable . 3. Some say , and m that is the more probable , ( and that therefore hee goeth with ) that there is but one actuall satisfaction alone , and that ours . n And so Christ consequently is excluded , & shut out at doores , as in the Obiection before was said . Yea hee saith moreover , that as o the Saints may well be tearmed our redeemers , because that by their sufferings they may redeeme or buy out our sinnes : So p a man may well be said to be his owne Redeemer and Saviour , and yet no wrong therein done to Christ , when by his owne works q hee maketh condigne satisfaction to God in this manner for his sinnes . And now judge you , whether Philip Melanchthon lied or no , when he said ( if at least he did so say ) that they will men to merit remission of their sinnes by their workes . But let vs heare further how not Melanchthon , but Bellarmine lieth himselfe , where hee chargeth Melancthon with lying . r Wee teach not , saith hee , that by workes done without faith or Gods free helpe , men may merit remission of sinnes . s Nor doe wee ascribe even unto those workes that are done of Faith and by Gods aid , such a merit , as that the reward doth of justice or right answer it ; ( that is , the merit of condignitie ) but the merit of impetration onely , as . Augustine speaketh ; which the Schoolemen are wont to call not the merit of condignitie , but the merit of congruitie . t Nor is there any dissent among Catholiques herein . I might heere take occasion to shew somewhat largely , in what sense the u Ancient Fathers , as also x other Writers of those times doe ordinarily use the word to Merit ( because our Adversaries so much presse the use of that Phrase in them , as if it implied such Merit as they mantaine ) to wit , as y Bellarmine himselfe , with z others of his owne side also acknowledgeth , for to atchieve or obtaine ought on any tearmes whatsoever , be it of free favour , or of due debt and desert : which is the Merit of Impetration , that hee saith Augustine speaketh of ; and a differeth much from Merit or Desert strictly and properly so tearmed , as Bellarmine himselfe also granteth : Since that , by their owne confession , b it is one thing to impetrate or obtaine , and another to merit , that is , to deserve : And therefore in such sense as they vse the word Merit , c a man may be said sometime to merit , that is , obtaine and impetrate , what hee deserveth not ; and againe , d not to merit , that is , obtaine and impetrate what yet hee hath well deserved . As also in this sense e they are wont ( Bellarmine himselfe also acknowledging it ) to call all good workes merits , for which we receiue ought , though the reward be , as f he granteth also that it may be , not of desert , right , or due debt , but of favour and grace onely . Wherein Bernard singularly well expounding their meaning , and his owne too , where hee useth those and the like tearmes ; g If we speake properly , saith hee , those things that wee use to call merits , are certaine seeds of Hope , sparkes of Love , signes of our hidden predestination , presages of our future glorification ; the way to the crowne , not the cause of our crowning . I might also insist on that which Bellarmine hath else-where , that * to merit , as they speake , is no more than that which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word signifieth not “ to be worthie , as he saith , contrarie to all use and authoritie , but † to bee vouchsafed , reputed or esteemed as worthie , as also “ Cajetan himselfe , therein following their owne vulgar Latin , expoūdeth it . And wheras that same their vulgar Translation hath it in bad and barbarous * Latin , and their Rhemists version in as bad or worse English , § with such hosts God is promerited . ¶ The meaning of it is , saith Bellarmine ▪ that with such sacrifices God is delighted , or pacified , as Chrysostomes Commentarie hath it , ( though indeed in Chrysostomes Cōmentarie , there no is such word , or any one word of exposition , but the same word it selfe onely ) or is pleased , ( well-pleased , it is word for word in the Originall ) as Oecumenius expoundeth it . And * it signifieth , saith he , that God is delighted in good workes , and is therewith conciliated , ( that is , moved to befriend , as wee say ) and induced thereby to doe good unto those that doe well . Which is that that wee meane , when wee say that workes are meritorous . Well it were indeed if they either meant or main-maintained no no more than is here said . Little controversie would there then be betweene us and them . But to let these things passe , lest I be in this point over-long . Doe all Catholikes deny indeed even to workes done of faith and grace all merit of condignitie ? And is there no difference at all among them herein ? Yea doth not Bellarmine himselfe maintaine the * ●ōtrary ? Or doth hee not know that there is difference among them herein ? and that the most of them ( of later times especially ) goe the other way ? Yes undoubtedly . But hee dealeth herein , as hee doth in the point of Adoration of Images . It is a h common tenent among them , that Images are to be worshipped with the selfe same worship that those are worshipped with , whose Images they are : and so consequētly the Images of God and Christ with divine worship ▪ And Bellarmine himselfe , though a little qualifying it , both alloweth and defendeth it , i that by accident , or improperly they may bee and are so worshiped ; to wit , either k as those Images are Gods or Christs Deputies , and so receiue for God or Christ himselfe the worship due to either ; or l as men conceive God or Christ clad in that Image , as a King in his Roabes , and so worship the Image in the same worship together with either . But yet , saith hee , m you must not in any wise tell the people so in the Pulpit , that any Images are to bee worshipped with divine worship ; but the contrarie rather , that they are nor to be worshipped . And why so ? Forsooth ▪ n because many good Catholikes cannot endure to heare that Images should be adored : and againe , o Because it giveth Heretikes occasion to speake more freely evill of them . And in like manner dealeth hee in this matter of Merit . Because our Writers justly tax them for extreame arrogance therein : Bellarmine here flatly denieth it , and saith that none of them maintaine it , and wee doe but bely them in charging them with it . And yet , to passe by what before was alledged out of him ; and what hee saith elsewhere againe , that p the remission of some sinnes is even in justice due to mans good Merits ; Where professedly he handleth the Controversie concerning the merits of mans workes , he concludeth the direct contrarie to what here he avoweth , and condemneth what hee averreth here , as no better than Heresie . The very Title of his Discourse is , q That mens workes done of charitie doe condignely merit or deserve Life eternall ; and that , r not onely in regard of Gods Covenant , but in regard of the works themselves . In the Discourse it selfe hee telleth us , that s All Catholikes hold that they merit Life eternall . That t some of them indeed would haue no mention made either of condignitie or congruitie ; u Some goe a middle way betweene congruitie and condignitie ; and x some againe would distinguish betweene dignitie and congruitie . But that y the common opinion of their Divines admitteth merit of condignitie : which hee also concludeth with . Againe hee saith that a some of their Divines hold , that such workes doe not merit life eternall condignely , in regard of the worke it selfe , or the worth of it , but in regard of Gods Covenant and his acceptation of them onely ; And that b thus onely the Ancient Schoolemen held . c Others , that they merit it condignely in regard of the worke it selfe , and the worth of it , albeit that God with man had made no such agreement at all . d He himselfe thinketh best to goe the middle way , as he saith the Councell of Trent doth ; to wit , that they merit it condignely , in regard both of the agreement and the worke joyntly together . And that we may not mistake his meaning herein , hee telleth us further , that hee doth e not thus determine , as if hee held , that such workes did not in regard of the dignitie and worth of them well deserve life eternall , albeit no such agreement were ; but merit it in regard of Gods gracious acceptance onely : f for it were a disgrace to God , if his grace in vs should bee so poore and imperfect as to merit no otherwise : ( as the Lovaine Professors also , too base and beggerly for us * to craue it and have it as an almes : ) and that they therefore deserve it , because g there is a kinde of proportion and equalitie ; yea not h a proportionable onely , but i an absolute equality ( for so he saith in expresse tearmes elsewhere ) betweene the worke and the wages : And that is properly merit of condignitie indeed , k when the worke is equall of it selfe to the wages : which merit of condignitie he saith therefore is l truely and properly , m simply and absolutely so tearmed ; n Merit in Iustice , or of right and due debt : which o that other of congruitie is not . And such workes therefore , say our Rhemists , are p truely and properly meritoriously , and fully worthie of everlasting life , so that heaven is the due and just stipend or recompence , which God by his justice oweth to persons so working ; and that * so farre forth , that hee should bee unjust , if hee should not render heaven for the same : Albeit q that assertion was by the Divines of Paris almost 300. yeeres since condemned as false and heretical ; and by Durandus , saith Bellarmine himselfe , r it is censured ( and that not unjustly ) not as bold onely , but as blasphemous . But why is Gods agreement needfull then ? or why doth Bellarmine require that also ? He telleth you himselfe ; not for any defect or want of worth in the worke , but s because that without some such agreement no reward or wages can of right be claimed for any worke , albeit of it selfe otherwise it be never so worthie . Lastly , hee telleth us that t there want not very grave Authors , who thinke that everie good worke of a just man endued with charity meriteth or deserveth life eternall . u Which he thus farre forth also subscribeth unto , if this condition be added , that not onely the parti● doing it bee endued with charitie , but the very worke it selfe also doe actually , or virtually at least pr●ceede from charitie , and be done for Gods sake . So that not onely the whole course and tenour of a godly mans life uprightly and religiously led , being laid altogether in one lumpe , but every particular such action of it , considered alone by it selfe , should by this their doctrine deserve no lesse than heauen at Gods hands . And then belike so oft as they haue done any good worke meerely for Gods sake , so oft haue they deserved an heaven at least of him . It were absurd and senslesse for a sorry begger to imagine ( that I may use Bellarmines owne comparison ) that by weeding though a whole day in the Kings garden at White-hall , he had in regard of the worth of the worke done by him , deserved an hundred Iacobusses , because his Majestie had promised for his dayes worke to give him such wages . x Bellarmine himself wil not deny it . But it were much more absurd for such an one to imagine , that for every weed that in that his daies worke hee had pulled up ( were it done out of never so much love to his Soveraigne ) he had deserved , I say not an Earledome , or a Dukedome , but a Crowne at least or a Kingdome . And yet is there farre greater disproportion heere betweene the worke that we doe , and the reward that wee expect , than could there be betweene the worke and the wages : Since that y betweene finite and infinite there is no proportion at all . And therefore saith our Country-man Thomas of Walden , though no friend to Wickliffe ; for hee wrote professedly against him ; * What can wee doe that should be worthie of heavenly things , which the Apostle saith , that “ The sufferings of this life are not worthie of ? § I account him therefore the sounder Divine , the better Catholike , ( and the Protestants belike then are the better Catholikes herein ) and one that agreeth more with Gods word , that simply and utterly denieth such Merit . a And though a man , saith an uncertaine Author , but alledged commonly by them , as Eusebius Emissenus , should with all the strength of bodie and minde exercise himselfe to the utmost , in obedience to God all his life long , yet could he bring out nothing , that by way of condigne merit could countervaile heavens happinesse . For , considering the extent and continuance of it , b if we cast our reckonings up aright , saith Augustine , it should be eternall travell at least , that should purchase eternall rest . And considering the dignitie and excellencie of it , c Though a man , saith Anselme , should serve God in most fervent maner for a thousand yeeres together , yet should hee not thereby condignely merit to be but halfe a day im heaven . And * though the godly have done a whole million of good deeds , saith Chrysost. yet that such a crowne , such an heaven , and so great honour should for so small pidling matters ( in comparison thereof ) be conferred on them , it is of Gods free grace , and ( as he there also implieth ) not of due debt , or of their desert . For , † It is of justice , saith he , that th● other are punished ; it is of grace that these are crowned , that is , there is “ deserved paine ▪ as Augustine speaketh , repaid the one , grace undeserved freely bestowed on the other . Anselme , it seemeth , thought he could not in an hundred , nay in a thousand yeeres , doe that ▪ that they are able to doe in lesse than a● houre . He thought and taught that a man could not in a thousand yeeres , by all that ever he did , or could doe , merite halfe a daies abode in heaven ; and they thinke and ●each ( if they thinke at least as they teach ) that a man may in much lesse than halfe a daies space doe that , that shall merit more than a thousand thousand yeeres , even an eternall abode in heaven . Chrysostome thought a man could not with a million of good workes doe that , that they thinke they can doe with any one alone . For , so many thousands of them , saith he , cannot in justice deserve the Kingdome of Heaven . Any one alone , say they , of those that we doe , can doe it . Iacob deemed himselfe unable with all that hee had done or could doe , to requite those favors , even in his temporall estate , that God had conferred upon him : These men hold that they can by some one good deed of theirs alone , not requite God onely for what they have alreadie received of him , ( for d that must be done first , e which no man indeed can doe , ere they can merit ought at his hands ) but engage him also to doe further deservedly for them , even to the conferring of life eternall , and celestiall glory on them . Thus we have seene , both what they hold , howsoever they seeme sometime ashamed of it , and therefore one while deny , what another while they affirme : As also how contrary their presumptuous conceits and positions in this kinde are to the humble confessions & acknowledgements of Gods sincere Servants , as well recorded in the Word , as reported else-where , yea f related , alledged , and taken notice of by themselves . But to leave them to their * proud and Pharisaicall fancies , and returne home againe to our selves ; this lastly should perswade us with the Apostle S. Paul , g to rest content with whatsoever estate God shall see good to place us in , with whatsoever he shall please to conferre on us , and afford us , or whatsoever he shall thinke fit to call us unto ; considering that we are not worthy of ought , but unworthy wholly of whatsoever we have , be it more or lesse . And if we be unworthie of what we have , be it never so little ; then have we more than we are worthy of , even when we have least : And if we have more than we are worthy of ; then have we no cause to repine , murmure , grow discontent , or complaine , if wee have not so much as such and such have ; if we cannot goe , or fare as such and such doe ; if we have not so good trading , or our houses so well furnished , our wives and children so apparelled , as such and such have . This it is a great fault in the World , in this age of ours especially , an age of excesse ; wherein h each one striveth to goe beyond another , in pride of apparell , in building , in expence in all kinde of superfluitie and excesse ; that i like men that runne in a race , we cast our eies forward on those that goe before us , but we forget to looke backe unto those that come short of us . k Men and women looke upon those many times that are of higher degree than themselves , and would faine match them , and goe even with them . Or suppose it be but on those , that are of the same rancke with themselves : they see how they go , how they fare , how they spend ; ( and it is many times much more than they are well able to doe , or than their meanes will well afford ) and because they are loath to come behind any of their owne degree ; ( that they deeme were a disgrace to them ; ) they begin to thinke thus with themselves ; What difference is there betwixt us and them ? and why should not we then doe as they doe ? And hence ariseth l a discontent in their minds , because they want meanes to doe what they desire . Which their discontent , with their present estate , together with the inordinate and immoderate desire of that which they have not , & faine would have , only because they see others have it ; is not only an occasion m to deprive and bereave them ( with n Haman , and o Ahab ) of the comfort and benefit of what they have ; but p it is as a grave also , to burie in the thankfull remembrance of those manifold mercies that God hath vouchsafed them , above many other , ( it may be ) even of their owne ranke ; as if God had done nothing for them , ( as those murmuring Iewes charged him , * Wherein hast thou loved us ? that is , shewed any loue to us , done ought for us ? ) unlesse they may spend , and goe , and be maintained in it , as such and such doe . Yea so farre oft doth this corruption prevaile with not a few , that with q the Frog in the Fable , they stretch their states so farre to get eaven with others , that at length all cracketh and commeth to nought , and both they and theirs rue it in the end . Againe , others having sometime had more plentifull meanes , and having then ( as they might well doe ) proportioned their expence accordingly thereunto ; when it pleaseth God to withdraw that their plentie in part , for causes best knowne to himselfe , and it may be among others , to trie them , how they will take it , whether they will say with our Saviour , r Not my will , but thy will be done , and so practise what they daily s pray ; and with Iob , t God hath given , and God hath taken againe ; blessed be his Name ; and u so returne God his owne with thankes : Yet out of a pride of heart and stoutnesse of stomacke , ( x Many are humbled , saith Bernard , yet are not humble : ) not enduring to strike saile , or to stoupe an inch , they will strive to live still according to their former meanes , and shape their expence not by what they have , but by what they have had : and so whereas the Lord in mercie had yet left them a competencie still , y they cast the helve ( as we say ) after the hatchet , and overthrow all : Or z they grow into such inward griefe and discontent , because they cannot doe still as formerly they have done , as either breaketh their hearts and shorteneth their dayes , or altogether disableth them unto the cheerefull performance of any good office either to God or man. All which corruptions might soone bee helpt , if wee could with Iacob here say , and thinke as wee say ; Non sum dignus , Domine ; Lord I am not worthie of ought . If we would looke out abroad , but a cast our eyes now and then on those that have farre lesse than wee have . As Aristippus , when a friend of his came to condole with him for some land that hee had lost , demanded of him what he had to liue on himselfe , and when hee made answer that hee had but some one small close onely , he told him , that b there was cause rather for Aristippus to bemoane him , than for him to bemoane Aristippus , who had more than thrice as much land still leaft him to live on than hee had . It is hard but wee should finde some , with c the Cynick , yea not a few bee wee never so needy , that would bee glad of our reliques . Or if we would but d cast our eyes home-ward , and consider our selves , and our owne vnworthinesse of ought , wee might soone see how little cause wee haue to bee discontent in such cases . For have wee but little leaft ? It is more than we deserve . Hath God taken much from us ? he might well have tooke more . As Anytus , a Gentleman of Athens , told his guests that were at table with him , when Alcibiades a young Gallant came in a revelling humour and tooke away the one halfe of his plate that stood either for shew or service upon the cupboard , and they marvelled much at it , that Anytus could so take it , affirming that hee had dealt very vnkindly with them , e Nay rather , quoth he , hee hath dealt very kindely with us , that hee hath left us halfe , when hee might have tooke all : for it was all his , or at his command . So it is here indeed . Hee taketh part , that f gave all ; and that might therefore as well take all as part ; because g all is but his owne . They tell of a Iewish Doctor , that was called h Rabbi This-too , because he used alwaies to say , whatsoever befell him , i This is good too , and this too , and this too , and this too , &c. And in like manner may wee well say , how little soever be leaft us , This is more than I am worthie of , and this too , and this too , &c. If God shall againe and againe too , never so often , impaire our estates , and by peece-meale withdraw from us what hee hath formerly conferred on us : And consequently as k hee said to one that though with losse of goods , had in safetie yet escaped himselfe to the shore , l not repine or murmur for what is lost , but bee thankfull to God m for what is leaft , and n for what formerly we have had . Hitherto wee have considered of Iacobs unworthinesse , by himselfe here acknowledged : we come now to see Gods undeserued Goodnesse to Iacob . Wherein there offer themselves to our consideration ; 1. The grounds of it , and 2. The fruit and effect of it . The Grounds of it are two ; Gods Mercie , and Gods Truth : His mercie in promising what he had now performed ; his truth in performing and making good what hee had promised . First , his Mercie : where observe wee that whatsoever wee have or hope from God , it is all of meere mercie . Vnworthie of all thy Mercies ; saith Iacob . And , o who p crowneth , or q invironeth thee rather , with mercy ; saith the Psalmist : and r doth not deale with thee according to thy deserts . s For if he should so doe , hee should damne thee ; saith Augustine . And , t who so trusteth in the Lord , mercie shall u encompasse him on every side ; saith David . Now this point , that all that wee either receiue or expect is of Gods mercie , howsoever it be by the former consideration sufficiently confirmed . For x if we be not worthie of ought , then is nothing of merit . And if nothing of merit , then all consequently of mercie . Yet consider wee for the further proofe of it these two things ; The manner of Gods promises , and The prayers of Gods Saints . First , the Promises of God run all vpon Mercy . a Shewing mercie to thousands , with them that love him , and keepe his commandements . And , * His mercy is for ever and ever on those that feare him ; “ and keepe covenants with him , and thinke upon his cōmandements to doe th●m . And , b I will spare them ( and there is mercy then ) that feare me , ond thinke on my Name , as a man spareth his Sonne that serveth him . c There shall bee judgement without mercy to those that shew no mercy . And , d If without mercie to those that shew no mercy ; then with mercy even to those also that shew mercy ; saith Augustine . Yea so saith our Saviour himselfe ; e Blessed are the mercifull ; for they shall have mercy shewed them . And , f The grace of God is ( g that is , bringeth ) life eternall ; saith the Apostle . Which place Augustine entreating of , h The Apostle , saith he , having said , The wages of Sinne is Death ; because everlasting death is repaied as of debt due to the service of Sin and Satan ; hee doth not say , albeit he might also so have said ; but the reward of Righteousnesse is Life eternall : But he chose rather to say , Gods grace ( or i free favour ) is Life eternall ; that thereby we might learne that God bringeth us to life eternall , not for our Merits , but of his Mercy . In regard whereof Tertullian also very fitly tearmeth ( alluding to militarie matters ) k the one a Stipend , the other a Donative ; because , as Bernard saith well , l it cannot be had but by Donation , or free gift . And * if of free gife , then not of due debt , or desert for any worke done , saith Hilarie . For , “ gift and debt cannot stand together ; saith Faber . Yea Cardinall Cajetan himselfe on those words of the Apostle ; † Hee saith not , The wages of righteousnesse is life eternall ; but the grace , that is , the gift of God , is life eternall ; that wee may understand that we attaine life eternall not by our merits , but by Gods free gift . For which cause also he addeth , In Christ Iesus our Lord. ¶ Behold the merit ; behold the righteousnesse , the wages whereof is life eternall ; but to us in regard of Christ himselfe it is a gift . And lastly , to adde one place more of so many as might bee added ; m With thee is mercy , saith the Psalmist to God : for thou wilt reward every man according to his workes . Concerning which words Gregorie , ( on that of the Psalmist , n Make mee to heare thy mercie in the morning ; which o hee expoundeth the Resurrection ) having moved this Question ; p If the happinesse of the Saints be of mercy , and not of merit , how is it said : Thou wilt render to each one according to his works ? If according to mens works it bee rendered , how may it bee deemed mercy ? Hee thus answereth ; q It is one thing to render according to workes , and another thing to render the reward for the workes themselves . r In the one is noted only the quality of the worke , ( a farre other exposition than s Bellarmine giveth of it ) that those that have done well , shall receiue a royall reward . ( And in the other then consequently should be implied an equality betweene the worke and the wages . But ) t No labour or worke of ours , ( nothing that wee can either doe or endure ) by the Apostles owne testimonie , can bee equall to , or once compared with that blessed life , wherein men shall live of God and with God. For , u the sufferings of this life ( yea x all of them , if any one man could and should undergoe them all , saith Bernard , * from the very beginning of the world too , saith Macarius , unto the worlds end ) are not worthie , saith the Apostle , of the glorie that shall bee revealed ( y not , unto us , as hee also well observeth , but ) in us . And , z what are all mans merits then , saith Bernard , to it ; that it should of right be due to them : or that God should doe men wrong , if he bestowed it not on them ? as * our Rhemists before affirmed that hee should . a The grace therefore of salvation is not due to workes , saith Faber , ( b which the Popish purgers crosse out of him ) but to the goodnesse of God alone . c Nor doth mans salvation consist in mans merits : but in Gods mercie : saith Origen . Again , the prayers of Gods Saints strike al vpon this string . Of David , Chrysostom observeth , that though he were d a man of singular parts for sincerity and piety , by e Gods owne testimony of him ; and * had many good deeds that hee might have alledged , yet † in all his prayers ordinarily § he hath recourse onely to Gods mercie , f that alone he pleadeth , that alone hee relieth upon , g and desireth to be saved by . h Let others , saith he , alledge and pleade what they list ; i I will hope in thy mercie : that I pleade and alledge , and that doe I hang all mine hope upon . And , k Have mercy on me , and heare mee ; and , l Have mercy on mee for I am weake . And , m The same song , saith hee , have we need to sing every one of us , albeit we had done ten thousand times ten thousand good deeds , and attained even to the very highest pitch and perfection of righteousnesse : n for it is yet of mercie and loving kindnesse still that that wee are heard , and that wee are saved for all that . So the same David againe else-where , o But thou Lord deale mercifully with mee for thy Name sake . And , p Save me for thy Mercy sake . q For thy mercy , not for my merit , saith Augustine . r For thy mercie , not for my righteousnesse , saith Ruffine . s Not because I am worthie , but because thou art mercifull ; saith Chrysostome . t He flieth onely to Gods goodnesse and his loving kindnesse : u Commending Gods free grace , not claiming ought as due to his good deeds , saith Prosper . It is as if he had said ; e I entreat thee to save me , saith Gregorie , not trusting to mine owne merits , but presuming onely to obtaine that of thy mercie , which by mine owne merits I have no hope to obtaine : Or , f I entreat thee to heare me , not in thy judiciarie severity , but in thy most mercifull bountie ; saith Augustine . g He renounceth his owne merit : and , h hee desireth to be heard , saith Cassiodore , not according to his merits , but for Gods mercie sake : whereon when our hope is fixed , pardon is the easilier obtained . And , i Let thy mercie also betide me , and thy salvation , according to thy Word . k According to thy word , not according to my merit ; l A childe hee would be not of pride , but of the promise , saith Augustine . And againe ; m For thy Name sake be mercifull to my sinne : for it is much . n For thy Name , not for my merit ; saith Ruffine : and Bernard ; o Be I never so penitent , and afflict and macerate my selfe never so much . p Hee attributeth his whole salvation to the mercy of his Saviour , saith Cardinall Hugh . And , q In mercie remember me , or thinke upon me , for thy goodnesse sake , O Lord. r Not in wrath , as I am worthy ; but as is worthy of thee in thy mercie ; saith Augustine . s For thy goodnesse , not for any merit of mine ; saith Peter Lombard . For , t When hee saith , For thy goodnesse , his meaning is , and he would so be understood , Not for my merit ; saith Cassiodore . Who thence also observeth that , u No man without grievous errour , may presume at any time thereon . And yet againe ; x For thy Name sake guide and conduct me . y For thy Name , not for my merit ; saith Augustine , and Hugh the Cardinall after him : z Not for my worth , desert , or dignitie , but for thy glory . And Hilarie on those words of his , a Heare my voice according to thy mercie , or thy louing kindnesse , O Lord. b Wee , saith hee , when we have fasted some once , out of vain-glory , or given ought to a begger for his meere importunitie , thinke that God is bound by and by to heare us ; c Whereas David after all his heartie crying , his night watchings , his early meditations , his continencie in his younger yeeres , his diligent enquirie into Gods Statutes , and his carefull keeping of his Testimonies , having attained to a perfection in all kinde of goodnesse , yet hath his hope wholly in God , and expecteth all from his mercie , placeth all his hope in it , and desireth to bee heard according to it . And Chrysostome preaching upon the Prayer of Eleazer , entreating e mercie and kindnesse for his Master Abraham ; ( f and whose merits might better have beene pleaded than his ? ) g That you may not imagine , saith hee , that hee demanded it as a debt , Deale mercifully or shew mercie , saith hee , to my Master Abraham . h Though we had done ten thousand good deeds , saith he , yet is it of grace that wee require to be saved , and of loving kindnesse , not of debt or desert that wee looke to receive this . So the Apostle ; i The Lord shew mercie to Onesiphorus his family . ( The Lord shew him mercy , because hee shewed mee mercie . ) For hee often refreshed me , and was not ashamed of my chaines ; but when hee was at Rome he diligently sought mee and found mee ; and in how many things hee steeded mee ( or supplied mee ) at Ephesus , thou well knowest . And , k the Lord grant therefore , that hee may finde mercy with the Lord in that day . l That as he sought me and found me ; so hee may finde mercie when hee shall seeke it at the hand of his Iudge ; saith one that beareth the name of Ambrose . m That as I found mercie with him , so may hee finde mercie with God ; saith Chrysostome : And marke you , saith hee , how hee saith , n nothing , or not any thing but mercie : Eleemosynam , that is , word for word , Almes , that which o the Popish Professor so much scorned before : Mercie in that day , wherin p we shal have much need of it ; q if Onesiphorus for all these his good workes , wee ( the most of us ) much more . There is mercie as well for those that holpe him , as r for those that forsooke him ; as well mercy in rewarding the one , as mercie in pardoning and not punishing the other . So Daniel also , s We present these our prayers unto thee , not for any our righteousnesse , ( that is , any righteous workes of ours ; t for we have none , saith Gregorie Nazianzene ; such at least as we dare pleade the worth of ) but for thy tender mercies . Whereupon also saith Aquinas , u Obtaining by prayer indeed resteth upon mercie ; where as merit of condignitie resteth upon justice or righteousnesse : and therefore by prayer doe men obtaine many things of God in mercie , which yet in justice they deserve not . Yea so the Papists themselves in their Liturgie , ( retaining yet still some broken relikes of Antiquitie ) contrarie to their Schoole-learning , desire God x not to ponder their merits , but to pardon their misdeeds ; and so consequently y to be mercifull ( as the Psalmist speaketh ) to their sinnes . And , a Popish Writer commenting upon that place ; * What merit , saith he , can wee pretend or pleade to God , whom we owe all unto ? Or how can we applaud our selves in our good deedes , when all our righteousnesse is but as a filthie ragge in Gods sight ? Our merits therefore are none to God , whom all that we doe , is due unto , &c. And it is a good Rule that Bernard giveth for Prayer in generall : z Hee that commeth , saith hee , to aske ought of God , must in the first place have an eye unto this , that hee looke not to receive ought for his owne worth or merits , but hope to obtaine whatsoever he craves , onely of Gods mercie . And when we come to pray ( saith Aquinas ) we must * devise some cause why our suit should be heard , and that must bee not our merit , but Gods mercie : according to that of Daniel aboue mentioned , which hee also there alledgeth . It is all of mercie therefore , that God promiseth : It is all of mercie that Gods children pray for . It is † a Throne of grace that they repaire unto ; and it is “ mercie that they there sue for . It is for mercie all that they pray ; And to mercie it is , that they ascribe all : whatsoever either by prayer they obtaine at Gods hand , or a without prayer they have voluntarily conferred on them by him , ( as Iacob here much more than ever b hee did or durst aske , ) they acknowledge all to come of mercie . c They are the children , saith Iacob , that God hath of his mercie given thy Servant . And , d God hath beene mercifull to me : and therefore have I all this . And heere in my Text ; All the mercies , that thou hast shewed me . Even e the Iust , saith Augustine , will ascribe nothing to their merits , but give all onely to Gods mercie . For , f All is taken from the one , that is ascribed to the other , saith Bernard . Now this first againe serveth even to cut the very throat of that Romish Doctrine of Merit . For mercy and merit ( as they understand it ) by their owne confession cannot stand together . g That which a man meriteth , say they , hee hath not of mercie . And , it is h according to the judgement ( not of mercie , but ) of justice , that mans merit is rewarded . Where to omit that i even the reward , that we expect for our well doing to receiue , is , as Augustine from the Apostle k Pauls speech observeth , and l Bellarmine himselfe also from him acknowledgeth , of grace or free favour , ( which before also was shewed : ) and consequently by their owne grants also , m not of merit , but of meere mercie . As the Apostle reasoneth concerning Election ; n If it be of grace , then it is not of workes : for else grace were no grace . If it be of works , then it is not of grace : for else worke were no work . So here , o That which is of mercy , is not of merit : for els mercy were no mercie . And that which is of merit , is not of mercie : for else merit were no merit . Since it is no mercie to afford a man what he hath merited : no just merit that hath need of mercie . Or thus ; p If it be of right , then it is not of mercie : for else right were no right . If it be of mercie , then it is not of right , or due debt : for then mercy were no mercy . Since * it is no point of mercie to giue a man his due : nor needeth hee craue or sue for mercie , that demandeth but his due , and requireth consequently but his owne : As merit therefore leaveth no place for mercie : so ( “ there is no entrance for grace , saith Bernard , where merit is once got in . ) Mercie likewise leaveth no place for merit : the rather since that also , ( as well Primasius observeth ) when he hath done all , and can claime nothing as due therefore for what he doth of due debt . For q he is a debtor ( saith he , and † the Apostle before him ) and standeth bound to doe what hee doth , before he doe it ; and is justly and deservedly damned , if he doe it not ; and when he hath done all hee can , he hath nothing to glorie of , because hee hath done nothing but what hee stood bound to doe . It being most true that * S. Bernard , saith Bellarmine , sheweth in a Sermon of his , that for sundry respects , the good workes that wee doe are all due to God , and God might therfore well require them of us , though hee rendered us no reward for them : and therefore cannot we challenge any reward at Gods hand for them . And † how much lesse than can any man by way of condigne merit or due debt claime ought at Gods hand , when r no man doth any thing neere so much as he ought ? s Let who will , therefore trust to merit : t let us fly to , let us rely upon mercie . For u as it is a point of mercie with God to vouchsafe mercy to such as submissively and sincerely sue for it , seeke to it , and rely wholly upon it : So it shall be just with him to turne them off to their owne merits , and to deale with them as they deserve , that renouncing his mercy rely on their owne merits , and offer themselves to bee judged by his justice alone : ( And x in a wofull estate are all those , that come so to bee judged : ) That renouncing expresly as well Christs merit as Gods mercie , ( they doe so in precise tearmes , I doe them no wrong ) y expect and looke for a reward of their workes , not from the mercie of a Father , nor from the free bountie and liberalitie of a Prince , ( they are Bellarmines owne wordes ) but from the justice of a Iudge ; z not for Christs merit , ( for life eternall , say they , is not given for Christs merit , † nor is it to be ascribed thereunto ) but for the worth of their owne workes . Yea let us the rather abhorre this pestiferous Doctrine , which so strongly savoureth of the a Pharisaicall leven ; For that as b the acknowledgement of Gods mercy here was the ground of Iacobs thankefulnesse : so c this conceit of mans merit is the very bane of true thankfulnesse , and * their owne bane therefore that are possest with it , and cause of much unthankefulnesse to God for his mercies . For “ how can a man bee truely thankfull to God for ought , that thinketh he hath nothing from him , but what he hath deserved , he hath deerly earned , is of right due to him , and he should have wrong if hee had it not ? And let us acknowledge , ( as other the faithfull servants of God have done before us ) that it is , as our highest d wisedome to see our owne follie ; our best e knowledge for us to know our owne ignorance , and how little it is that indeed we know ; our greatest f perfection to discover and finde out our owne imperfection● , how far wee come short of that wee should be ; our maine g righteousnesse to acknowledge our owne unrighteousnesse ; and our chiefe h puritie sincerely to confesse our owne impuritie : so our only i merit to know the insufficiency of our merit , to beleeve that we have no such merit as the Popish sort imagine ; and our onely k worth and dignity , seriously to apprehend and sincerely to acknowledge our owne want of worth and indignitie , to account our selves with Iacob here unworthie of ought , and to ascribe it therefore not to our owne merit , but to Gods mercy that we have ought . And so passe wee to a second Vse of this point ; which may againe serve to teach us lowlinesse , thankfulnesse , and contentment of mind : m What wee have earned deerely and is owing us , wee may justly expect , and claime as of right due to us : and we thinke much when we come to demand a debt of one that oweth it us , n to crave it in any submissive manner ; and much more to be denied it , when wee make demand of it : for wee are wont to say in such cases , that we aske but our owne . But when wee come to crave a courtesie , to request a kindenesse ( from a superior especially ) of one that is no way indebted or engaged unto us , we are glad to come with cap in hand , and o vse all termes of submisnesse and engagement : nor haue we cause to bee discontent , if hee deny us ; and p we are wont to be well content ( if but in part hee please to grant our request ) with what he is willing to afford us ; and thinke that we have cause to be thankfull to him for it , whatsoever it be , be it never so meane ; because it is more than of right wee could challenge or demand of him . So here , q if we could claime or challenge ought at Gods hand by way of merit or due debt upon desert , it were somewhat ; some colour we might have to repine , when we had not what we would have , or r when wee have not as others have . But whenas God is no way thus endebted to any ; s all is absolutely his owne ; and t he may doe as he will with it : when as we come to him as u beggars doe to us , to aske almes , to crave all of meere mercie : we have great reason now to repaire to him in the submissest manner that may be : wee have no reason to repine , if hee giue us lesse than wee would ; ( Beggars , wee say , must bee no chusers : ) or x than hee giveth to many others . Wee would thinke much that any man should take upon him to controll us in the disposing of our almes ; ( albeit oft-times y we erre much therein , & z had need therfore of good advice from others : ) Great Potentates especially would take it in foule scorne , that euery base fellow should take upon him to direct them where & how to conferre their favours . Much more it is extreme arrogancie & presumption in us , when we will take upon us to controll God in the distribution of his mercies , as if hee did not distribute them so equally as hee ought . Whereas we should rather endevour * to bring our heart to his hand , and shape our will to his pleasure : that where hee staieth his liberality , there we stay our desires ; as in the wildernesse “ the Israelites made stay where the Arke staied : and when he enlargeth his hand , wee in thankfulnesse enlarge also our hearts : being thankefull to him for whatsoever wee have , be it more or lesse ; since that it is all of meere mercie ; not discontent for what wee have not , or for what we see others have . And thus was the former Ground of Gods goodnesse , his Mercy : the later followeth now , Veracitie , his Fidelitie , his Truth . Truth hath here reference to a word of promise . And wee may doe well to observe how these two are still coupled and yoaked together , Mercie and Truth . a All the waies of God are Mercie and Truth , saith the Psalmist ; and that even to those that keepe covenant with him . And , b Thy Mercie , O Lord , reacheth unto the heavens , and thy Truth or Faithfulnesse unto the clouds . And , c withdraw not thy tender Mercies from me , O Lord : but let thy Mercie and thy Truth alwaies preserve me . And , d I will praise thee for thy Mercie and thy Truth , &c. The one is the ground of Gods gracious promises : the other is the ground of the performance of what therein he hath promised . It is his Mercie that hee doth ought at first , and that he promiseth further to doe ought , And it is his Truth and his Iustice , ( for e Truth is a part also of Iustice ) that he performeth and maketh good what he hath promised . So that here is A second ground of Gods goodnesse , unto those whom by promise hee hath vouchsafed to tie himselfe unto , His Word and his Truth . f Send forth thy light and thy Truth , saith the Psalmist , to bring mee againe to thine holy Hill. And , g Destroy mine enemies in thy Truth . And , h My Mercie and truth , saith God , shall alwaies be with him : and my covenant shall stand firme with him for ever . For , i I will not breake my covenant ; nor will I falsifie my Truth . And , k Blessed therefore is the man , whose hope is in the Lord , who keepeth his Truth for ever . It is his Mercie that moveth him ; it is his Truth that bindeth him . It is his Mercie , I say , that induceth him to promise : it is his Truth that obligeth him to make good what hee hath promised . A sure tie-all . l Heaven and earth may faile sooner than Gods Truth ; than m hee should faile to make good ought that he hath promised to his . For first , it is against the very nature of God to doe otherwise . n Hee that made the e●re , saith the Psalmist , shall not he heare ? and he that made the eye shall not hee see ? and o hee that teacheth man wisdome , that giveth man understanding , shall not hee understand himselfe ? So he that p teacheth man truth , and of man q requireth truth , shall not r hee keepe and observe truth himselfe ? Yea how is it possible hee should doe otherwise who is truth it selfe ? who as hee is s a God of truth and t truth it selfe , so his Word also is u a word of truth and x truth it selfe : And therefore y hee cannot lie , z nor deny himselfe : It were a an impotency in him , if hee were able to doe either . b If you that are evill know how to give good things to your children ; how much more , saith our Saviour , shall your heavenly Father , who is c goodnesse it selfe , give good things to his ? So if d an honest man will bee carefull to keepe his word , one that hath but some small drop of this divine Truth distilled into his heart , which floweth infinitly in God , how much more shall hee doe so , who is e Truth it selfe , and who f can no more cease to be true or to be just than he can cease to be God. Againe , is not God as prone ( thinke wee ) and as readie unto Mercie as unto wrath ; to doe good as to g doe evill ; to blesse as to curse ; to fulfill his promises , as to execute his threatnings and his menaces ; to cause to prosper , as to punish ? Yes undoubtedly , and ( if wee may say so ) h much more . But Gods threatnings against the wicked shall undoubtedly take effect . God hath even i by a solemne oath bound himselfe thereunto : and that k they shall finde to their endlesse woe one day unfailable , that now either deny it , or make doubt of it . And much more then shall his free promises bee made good all to the godly : The rather since that l hee hath bound himselfe by oath as well to the fulfilling of the one , as to the effecting and executing of the other . Now this consideration may first serve to cleer many places of Scripture , where Gods children seeme to require God even m in justice to heare , and helpe them , and doe for them , & deliver them : And where God is said to be n just , either in remitting of mens sinnes , or o in rewarding of their workes . Which places p Popish writers are wont to abuse and produce for the justification of their pernicious Positions concerning mans merit , and the worth of mens workes . As if in those places Gods children pleaded unto God their owne merits , in regard whereof God in iustice might not deny them their suits , they requiring nothing but what by their owne righteous actions they had even in justice deserved at Gods hands : Or as if Gods justice it selfe so tied him to the rewarding of their workes , in regard of the very worth and dignitie of them , that God could not without some taint of injustice doe otherwise . But q that the justice or righteousnesse that the Saints and servants of God speake of in those places , neither is , nor respecteth simply the justice or righteousnesse of their persons , in regard whereof , and for the worth of which , God in justice , were engaged to do for them what they require of him , is hereby apparant , in that in some of those very places , where they require or pleade this justice , * they sue yet for mercie , and renounce their owne righteousnesse , and refuse to be tried by the precise Rule of Gods justice . But what justice or righteousnesse will some say , then is it ? I answer : It is sometime r the justice of their cause ; when being falsely accused , and wrongfully charged , by their malicious Adversaries , with such crimes as they never either committed or imagined , they dare s appeale even to Gods justice , and offer themselues to be tried thereby for their innocency therein . Sometime it is Gods justice and righteousnes , that is , his Truth , or his Faithfulnesse ; which the Psalmist therefore t joyneth together , ( it is * Hugh the Cardinals observation ) as one and the same . For † truth or faithfulnesse is ( as before was said ) a branch and a limme of justice or righteousnesse . That which even our Adversaries themselves also confesse & acknowledge , expounding some such places so also themselves . u If wee confesse our sinnes , saith S. Iohn , God is faithfull and just to forgive us our sinnes , and to cleanse us ( how but by x Christs blood ? ) from all iniquitie . Here y those words just and faithfull , saith Bellarmine , are referred to Gods promise : z For therefore , saith he , is God said to bee faithfull and just , because hee standeth to his word , and breaketh not his faith . Though therein a hee crosseth himselfe againe elsewhere ; and hee addeth wretchedly , yea impiously in the same place , that b there seemeth to bee no promise at all extant in Scripture concerning remission of sinnes upon confession of them made unto God. In like manner where the Apostle saith , c For God is not unjust , to forget your worke and labour of love , which you shew to his Name , in ministring to his Saints . d He sheweth manifestly , saith Bellarmine , that hee should be unjust , if hee did otherwise . And therfore e it is neither hold nor blasphemous to say , that God should be unjust , if hee should not keep his promises : to confute which assertion , f falsely fathered upon Durand , whom therein he doth wrong too , he produceth that place . Againe whereas S. Paul saith , g There is a crowne of righteousnesse ( and so it may bee , and yet * a crowne of mercie too , saith Chrysostome ) laid up for mee , which the just Iudge will render unto me in that day ; and not to mee alone , but to all those that love his appearance , h It is not his owne righteousnesse , but Gods righteousnesse , saith Bernard , that the Apostle here buildeth upon . For it is a just thing for God to pay that that hee oweth . And hee oweth that that he hath promised . i It was out of mercie indeed promised , but it is of justice to bee performed . k And this is the iustice that the Apostle here presumeth of , even Gods promise . For l that may well be of justice and due debt required , that was freely promised at first . To which purpose also even Bellarmine , m That which God doth of grace or free favour , saith he , that hee may not doe : ( or hee may chuse whether he will doe or no. ) But yet when he hath promised once to doe it , hee cannot now but doe it , though not simply and absolutely , yet in respect of his promise . Hence is that that Augustine , and n others after him , so oft have . o God , saith hee , albeit hee be debtor to none , yet hath hee made himselfe a debtor to us . But how ? Not by receit , but by promise . Not by receiving of ought from us ; but by promising what hee pleased and thought good himselfe unto us . In regard whereof very pithily and piously saith Bernard , p My Iudges will ( or good will ) is my right . What can be righter ? What can be richer ? What righter for merit ? What richer for recompence ? Now q it is one thing to say to one , You owe me this or that , because I have bestowed somewhat upon you , or have done this or that for you , and have thereby deserved it : and another thing to say , You owe mee this or that , because you promised to bestow it on me . In the one , the ground of the debt ariseth from the worke or deed and desert of the partie that claimeth it : in the other , from the word and promise of him , of whom it is claimed , r In the former sense , saith Augustine , can no man claime ought of God : because no man can by any such meanes tie or engage God to himselfe . But in the latter sense some may , in regard of his promise past to them , by which , though free otherwise , s hee hath bound himselfe to doe for them , to the performance whereof , his truth and his justice doe now tie him . By vertue of which truth and justice Gods Saint● oft require that of God , which in justice otherwise they durst not , nor could claime or challenge at his hands as of due debt or of desert . Againe , this may further bee of singular ●se to all Gods deere children and faithfull servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his truth , for the making good of all his gracious promises unto them . t Let your conversation , saith the Apostle , bee without covetousnesse , ( yea or distrustfulnesse either ; ) and rest contented with what you have . For hee hath said , ( and what hee hath said , concerneth us , as well as either u Iacob or x Ioshua , to whom it was said ) y I will not leave thee , nor in any wise will I forsake thee . z So that wee may boldly say ( yet not presum●ng of our owne merit and worth , but on his mercy and truth ) with the Psalmist , a The Lord is my feeder ; I am sure to want nothing : and , b The Lord is mine helper ; I need not feare any thing . He hath said it : and that is enough ; we need no other security , his bare word is as good , yea better than any bond . For he is c a God of truth ; and d cannot goe from his word . And e those therefore that trust in him , shall not need ( as the Prophet speaketh ) to f make haste ; by seeking to unlawfull and indirect courses for the releeving of themselves , when they are in some want ; or for the recovering of themselves , when they are fallen behinde hand ; or for the enlarging of their estates , when charge beginneth to grow upon them : g like those that to save themselves being in danger of drowning , catch hold of whatsoever commeth next hand , such things oft as are meanes rather to enwrap and entangle and so to winde them further in , than to beare them up , or to helpe them out . Nor shall they need h to hang ( as our Saviour Christ speaketh ) in suspence ; as i the Clouds doe in the aire , k hovering to and fro , as the wind driveth them , and uncertaine whether to hang still there , or to fall downe on the earth : perplexed and distracted with l carking care and thought for the things of this life how they shall have wherewith to maintaine their charge , and to feed and cloth them and theirs ; especially if deare times come , & further charge grow upon them , or if trading decay and wax dead with them , or if those breake that they have dealings with , and the like : As if God were tied to these meanes ; or as if the performance of Gods promises depended upon these things ? But walke they may well cheerfully in the m carefull performance of those duties that God hath in their severall places imposed on them , ( for there is n a diligent care as well as o a diffident ; the one enjoyned , the other inhibited ) and so p leave the issue and event of all to God and his blessing : q who will be sure to provide for them , and will suffer neither them , nor theirs ( for r hee is a God of his Word , and that s all shall finde , that trust to it ) to want any thing at any time , that shall be fit for them . These then were the two grounds of Gods goodnesse to Iacob , his mercie and his truth . Now followeth a fruit and effect , and so a proofe and experiment of this mercy and truth , and consequently of his goodnesse in generall . For I went , saith Iacob , ●ver this river Iordan with my staffe onely in mine hand ; and now am I become owner of two troupes , or two bands . Where we have , first , An humble acknowledgement of his meane beginnings . He came into the Countrey t with his staffe onely , like a poore Pilgrim , a Stranger , a Traveller ; no companie with him ; no attendance upon him ; like one , that went , as wee say , to seeke his fortune abroad : and u hee thought himselfe well apaid , if he might have but meat , drinke and apparell onely , every servants allowance . Which hee mentioneth , as x other Servants of God , doe sometime the like ; Partly to testifie the inward humilitie and lowlinesse of his minde , not puft up ( as the y manner is ) with that great masse of wealth , that God had pleased to conferre upon him : to shew that z his heart was not altered , albeit his estate were : Iacob continued the same man that hee was when hee came over Iordan : hee had not forgotten his former estate : his mind remained still the same that it was . And partly also to commend and amplifie the great goodnesse of God towards him , who from so meane and bare an estate had advanced him and raised him , to that wealth which hee now had . Where first come many to bee controlled and condemned , who being raised from a very meane estate , even a from the mire and muck hill , the dung-cart or the dung-hill , as the Psalmist speaketh ; when they are once gotten up , * are ashamed now to be acknowne of their beginnings , can endure no more to heare of their parentage and their off-spring ; refuse to take notice of their poore kindred , that are yet as they were . Yea b so farre in these cases forget not a few what formerly they haue beene , that c none are many times more insolent , or more arrogant than such , none more imperious , or more scornefull toward others , even those that have beene sometime their betters , as if they had never beene other than they are , or had ever beene such as now they are . But let such take heed , lest they heare from God as Saul sometime by Samuel , d When thou wast meane in thine owne eyes , I advanced thee , &c. And lest , as hee for his disobedience , so they for their pride and ingratitude and hautinesse of spirit , e bee plucked downe , and stript , and laid as low againe as ever they were . Let them remember what the Wise man saith ; f Pride ushereth destruction ; and an high minde forerunneth a fall . And our Saviour in the Gospell : g Hee that lifteth up himselfe , shall be laid low ; and hee that abaseth himselfe shall be exalted . And h a miserable thing it is , as the Heathen man speaketh , to have beene happy , or as the holy Ghost , i to have beene in honour . For k the higher a man sitteth , the heavier he falleth : And l better not to rise , than to rise and fall . But m a double misery it is to bee miserable , and yet not commiserated ; to be in pitifull plight , and yet not to bee pitied . That which is usually n the lot of such when they do fall : The more scornfully they have carried themselves towards others while they were aloft , the lesse are they pitied of any when they come downe . For by such their carriage having made themselves * not envious onely , but odious , as they were an eye-sore , while they stood , so they become a laughing-stocke , when they fall . Which things considered , let such therfore among you , as are come up from meane estate to large and plentifull meanes , learne to imitate Iacob , and to doe as hee here did . Looke backe to your beginnings . o Be not puffed up in pride , in regard of your present wealth : Nor take you occasion thereby p to contemne or disdaine others , that come short of you therein . But q remember what you have beene sometime your selves ; and how farre beneath not a few of those , whom you have gotten now so farre aboue . It is hard , if there be not some in this place , ( for my part I know none : but sure I am , many such there have beene , and some such there may heere bee ) that may say with Iacob , I came into this Citie with a staffe in mine hand , and a freeze co●t on my backe ; ( yea it may be , in farre meaner estate yet then he ) with neither hose nor shooes on my feet , and scarce a penny in my purse ; glad if I might get into any almost , though never so meane service . And now God hath given mee a large and a plentifull estate : hee hath made mee a Master of many servants ; hee hath richly cloathed mee , provided liberally for me , &c. And r let not then what you are now ( if it have beene and be thus with any of you ) make you forget what you have beene . But as s Agathocles being by birth but a Potters sonne , and yet having by his prowesse attained to bee King of his owne Countrey , caused his cupboard to be furnished with earthen Cups , and his table , to bee served with earthen dishes , that hee might thereby bee put in minde of his meane and poore parentage . So doe you cast your eyes backe on your meane beginnings , that by consideration thereof you may the rather bee moved , both unto thankefulnesse to God for what you now have ; and t to humility , modestie , and lowlinesse of minde , u to carry your selues the more moderately towards those , that are still as you once were , or that were once as you are now , but are now as your selues were once . Such then was Iacobs penurie , and his meane beginnings at first . Now followeth Gods bountie towards him , in so enriching him , and improving and enlarging his estate in that matter , that hee was now become Master and owner of two troupes . Whence observe we , that God is able to raise frō low degree ; and from mean estate & small beginnings to bring to great matters . a He raiseth , saith the Psalmist , the needy out of the dust ; and lifteth the poore up from the dunghill : to seat him with Princes , even with the Princes of his people , and * to make him inherite the throne of glorie , saith Anna. Hee tooke b Saul from seeking his Fathers Asses ; and David from feeding his Fathers Sheepe , and d following the Ewes great with young , to feede his people in Iacab , and his inheritance in Israel . And by his meanes saith Salomon , e Out of the prison come some to raigne , and out of the dungeon some to sit in the Chaire of estate ; as wee know what f Ioseph sometime did . c g Nor is it any hard matter with him so to doe . For he is the h supreame Iudge , that setteth up and pulleth downe . i All estates hold of him , and k hee disposeth them at pleasure . No Prince can so easily ruine , or raise , as hee can both them and their favorites also ; for if them , much more then those that depend upon thē . l Thine is the kingdome , saith David ; and thou reignest ●ver all : and in thine hand it is to make great , and to give might unto any , even the meanest . Againe , all the wealth in the world is his . For , m Gold is mine , and silver is mine , saith he by Haggie . And , n Riches and honour are thine and of thee , saith King David . Yea o The earth is the Lords , saith the Psalmist , and the fulnesse thereof . And , p The whole world , saith hee , is mine , and whatsoever therein is . q The Devill may pretend title to it , but hath of right nothing to doe with it ; r nor hath hee or any other whosoever power to dispose of ought in it , further than he permitteth . The consideration whereof may first serve to admonish us not to trust unto these things . s Charge the rich men of this world , saith the Apostle , not to be high minded ; nor to trust in uncertaine riches : so uncertaine , saith Nazianzene , that t a man may as well trust to the weather-cocke , that standeth continually in the wind , or to figures and characters not u drawn , as another speaketh , in the ice , but x written in the running water , as to the wealth of this world . Since that y hee that gave them can againe resume them . ( z God gave , and God hath taken , saith Iob. ) a He that set up , can as well and as easily pull downe . For this is easier ( whatsoever b the Canon law saith to the contrarie in some cases ) c than that . d Out of the prison , saith Salomon , there commeth one to reigne , when e hee that was himselfe borne a King is abased . As he that was so poore is here stored and made rich : so f hee that is most rich , may as soone be puld and made poore , and left barer than ever Iacob when hee came to Laban at first . Secondly , it may encourage men to depend upon Gods providence ; and to seeke to him for wealth , and not to Satan : that is , to seeke it by lawfull & honest means , and g not by unlawfull and indirect courses . Since that h God is as well , yea farre better able to enrich by the one , than the Devill is , or can be by the other . He that thus enriched Iacob , notwithstanding i Labans hard , crosse , and unjust dealing with him , is k no lesse able still ( for l neither is his hand now shortened , nor his treasurie exhausted ) to doe the like for those that depend , with Iacob , upon him , and m walke no other way toward wealth , than they are directed by him , n notwithstanding all the affronts and oppositions that the world and worldly men , whom they live either among or under , and have occasion to deale with , shall be ever able to make against them . Thirdly , it may teach young beginners not to bee dismaid or discouraged in regard of ther small beginnings . Hast thou but a small matter to set up with , and to begin the world withall ? Consider what God is able to doe for thee : and what hee hath done before time , o who is the same still , for those that were his . It is hard if thou hast not as much as Iacob had here to begin with , and we see what God brought it to . Be thou thankfull therefore to God for that little that thou hast ; ( p in thankfulnesse a poore man may bee as rich as a richer ) and that may prove an effectuall meanes to improve it . Endeavour thy selfe q to walke uprightly before him , and r to keepe a good conscience in the course of s thy calling . And thou shalt see , hee will t build thine house for thee , and so u blesse thine endeavours ; that x though thy beginnings be small , yet thy latter end ( if hee see it to be good for thee ) shall be great ; as Bildad told Iob ; and as in Iob God made it good , y setting him up againe with nothing , after those his great losses , but the contribution of his friends ; and raising him thereby and his blessing on it , to a larger estate than ever hee had enjoyed before time . Lastly , hath God dealt with any of you , as hee had done here with Iacob ? Take heed how you a sacrifice to your yarne , and burne incense to your net : how you b kisse your owne hand ; and ascribe your wealth and your raising , c to your owne forecast and industry , and so make an idoll of it . Remember that which Salomon saith , that d it is the blessing of God that maketh a man rich : and that e all mans labour and care is nothing without it : that f it is God , as Moses speaketh , that giveth you power to get wealth . Learne not the language of the rich worldling , g Soule , thou hast much good ; or of Esau , a meere naturall , h I haue enough ; and no more : but the language of Iob rather , i The Lord hath given ; the language of David , k Of thine hand , O Lord , and thine , is all that wee have ; the language of Eleazer , Abrahams servant , l God hath blessed my Master greatly , and he is thereby become great : He hath given him flocks and heards , and gold and silver , and servants , &c. the language of Iacob ; * The children that God of his grace hath given mee : and , m God hath beene good to mee , and therefore have ● all this . n As you have received all from God ; so ascribe all unto God ; and bee thankefull to him for all . Let the streames of Gods bountie leade you ( as o the water-course doth , either to the spring upward , or downeward to the maine Ocean ) to p the sourse and fountaine from which they doe flow . Returne a tribute unto him , from whom you receive all ; as q the rivers doe to the Sea , from whence they have their first rising . r That may be a good means to secure the rest to you ; whereas the withholding of it , as s the Merchants non-payment of the Kings custome , may prove the utter losse of all . Let him , I say , that gave all , t receive a part againe from you of that that is u his owne , by x the releefe of his poore members , by the support and maintenance of his Ministers ; it is that in effect that z Iacob so solemnly vowed to shew his thankfulnesse in . Not that he needed it , a who needeth nothing himselfe ; no more than b the Sea doth the rivers that runne into it : but that your thankfull mindes thereby may be testified , and hee encited to bee the more beneficiall to you , c who desireth any good occasion of doing you good . Returne him part ; said I ? Nay , d dedicate all to him , y as you have received all from him ; by e imploying all to his glory , f using all after his will : g For of him , and through him ; and therefore unto him are all things : and to him be glorie for ever . Amen . THE IVDGEMENT OF a great Schoole-man , concerning the Merit of mans workes ; contrarie to that which the Church of Rome now holdeth ▪ Durandus in Sentent . lib. 2. dist . 27. quaest . 2. MErit of condignitie strictly and properly taken , is such a voluntarie action for which in justice or of right a reward is due to one , so that if it be not rendered , he that should render it doth wrong , and is simply and properly unjust . And such merit of condignitie is found among men , but is not in man towards God. That which hereby appeareth , because that which is rendered rather out of the liberalitie of the giver , than out of any debt due to the worke , commeth not within the compasse of Merit of condignitie strictly and properly taken . But whatsoeuer wee receive from God , be it grace or glorie , or good temporall , or spirituall ( whatsoever good worke done for the same goe before in us ) we receive rather and more principally from Gods liberalitie , than rendered as due for the desert of the worke . And therefore nothing at all commeth within compasse of Merit of condignitie so taken . The Major appeareth by the definition of Merit of condignitie before assigned . The Minor is thus proved : because it is an easier and a lesse matter to make a full recompence for that that one hath received from another , than to make him a debtor . For to make him a debtor , it is necessarie that one returne him more than hee hath received from him , that so in regard of that overplus the other may become his debtor . But no man can fully recompence God ; according to that which the a Philosopher saith , That God and our Parents can never bee sufficientlie recompenced . Therefore much lesse is it possible , that by any worke of ours God should become debtor to us , so that hee should be injust , if he paid us not somewhat for it , that were due unto us for the same . The reason hereof is , because what wee are , and what wee have , be it good actions , or good dispositions , or the use of them , &c. it is all in us of Gods liberalitie , both freely bestowing it on us , and freely preserving it in vs. And because by a free gift no man is bound to give more : but the receiver rather is thereby bound to the giver . Therefore by good dispositions , or good actions , or the good use of either bestowed on us by God , God is not bound in any bond of justice to give us ought else , so that if hee should not give it , he should be unjust ; but wee are rather thereby bound to God. And to thinke or say the contrary , is bold and blasphemous . And if God therefore to a man dying in grace should deny glorie , hee should doe therein no wrong : nor should hee be unjust , if hee should withdraw glory from one that alreadie hath it . And if any should complaine hereof , God might say unto him , as it is in the Gospell , b May I not doe as I will with mine owne ? And the partie that should suffer it , ought to say as Iob did , c The Lord hath given , and the Lord hath taken ; hee hath done as he pleased : blessed be his Name . For since that every good thing is of Gods free gift , God is not bound thereby , because hee hath given some thing , to give other some also , so that hee should be unjust , if hee gave them not . And if any thing bee bestowed on us , or returned to us for our good workes , it is rather and more principally out of Gods liberalitie that giveth it , than out of any debt that is due to our workes . If any shall say , that albeit God become not a debtor by any worke of ours , yet hee becometh a debtor by his owne promise d expressed in Scriptur . It is of no force , for two causes : The first is , because Gods promise in Scripture implieth no such obligation , but importeth onely a liberall disposition in God. The second is , because that which is rendered , is not rendered for the due desert of the worke , but for the promise precedent . It is not , I say , rendered , for the condigne merit of the worke , but onely or principally for the promise : And so it is not such debt , as we now speake of . Thus it appeareth that Merit of condignitie strictly and properly taken , to wit , for a voluntarie action , for which a reward is of justice due to the doer , so that if it be not paid , hee that should pay it , doth wrong , and is simply and properly unjust ; is not in man towards God , yea that it is altogether impossible for any such to be . FINIS . Notes, typically marginal, from the original text Notes for div A01537-e90 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P●● q●am respondere possem : uti Iunius vert●t , P●alm . 119.67 . The Worshipfull Company of Haberdashers . * Genes . 35.1 . Notes for div A01537-e1970 Coherence . a Verse 6. Iacobs Praier . Parts 4. Part 1. b Tu dixisti . Vers. 9. c Chap. 31.3 , 13. d Summa est Deum sequi ducem securitas . Incedit tutus qui ducem sequitur Deum . Ambr. de Abraam , l. 1. c. 2. Part 2. e Vers. 10. f Indignitatis agnitio , ingratitudinis amolitio . Part 3. g Vers. 11. Part 4. h Vers. 12. i Chap. 28.14 , 15. Text. Part 2. Particulars . 1. Iacobs Vnworthinesse . 2. Gods Goodnesse . Grounds 2. 1. Mercie . 2. Truth . Fruit. Iacobs Penurie . Gods Bounty . Generall . Iacobs Thankfulnesse . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. ●om . 8. serm . 14. Observ. 1. k Arrogans oratio , si ab homine quid petiturus , dicas statim , Da mihi , Hoc peto , Debet inchoari Oratio à laude Dei , ut sequatur supplicatio . Ambr. nomine de Sa●ram . l. 6. c. 5. l Psal. 90.1 . m Psal. 85.1 . n Psal. 44.1 . o Psal. 71.18 , 19. Reasons 2. Reason 1. p Deum siquidem ad ampliora d●ndū provocamus , quando sibi de praeteritis gratias ref●ramus . Sicut agricola terraemillam diligentius colit , quae uberius fructum reddit . Alex. Carpent . destruct . V●t . Par. 6. c. 4. q Optima petitio ipsa gratiarum est actio . r Efficacissimū genus est rogandi gratias agere . Pl●n . Paneg . s Ascensus gr●tiarum descensus grati● . Invitat ad magna , qui gratanter suscipit modica : & spem de futuris recipit , qui transacta beneficia recognoscit : nec desperatione frangitur , qui magnorum munerū consolatione r●boratur . Cassi●d . Variar . t Mirabili natura , siquis veli● reputare , ut si uges gignantur , ar●ores frutic esque viva●t , in coelum migra●e aquas , animamque etiam herbis vitalem inde deferre . Plin. hist. nat . lib. 31. cap. 1. Reason 2. u Sequentium rerum certitudo est praeteritarum exhibitio . Greg. in Evang. hom . 1. Ex perception● praeteritorum munerum firma fit expectatio futurorum . Bern. de Temp. 18. & in Psal. 90. Serm. 7. x Psal. 4.1 . y Deus justitiae mi●i . Deus mi justissime . Sicut Coloss. 1.13 . Hebr. 1.3 . Esai . 2.20 . & 31.7 . Quanquam potest exponi etiam , Deus vindex & assertor justitiae meae : vti Iun. & alij . z Psal 27.9 . a Deus salutis , pro salutifero : ut turris salutum , pro omni modo salutiaera . 2 Sam. 22. ul● . b 1 Sam. 17.37 . c 2 Cor. 1.10 . d 2 Tim. 4.16 , 17 , 18. Vses 2. Vse 1. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Carneades apud Plut. de tranquill . Quod Budaeus perperam est interpretatus , dum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , esse existimavit . Sic qui pomum in manu sua died midia tenuerit , reliqua diei parte pomis●rvabit odorem . Bernard . de Temp. 31. Inducement . f Psal. 78.7 , 8 , 10 , 11 , 12. Quod scimus cum necesse nō est , in necessitate nescimus . Bern. de Consider . l. 2. g Psal. 125.3 . h Largitio fontem ipsum benignitatis exhaurit . Ita benignitate tollitur benignitas ; quâ quo in plures vsus sis , eo minus in multos uti po●●●s . Cic. Offic. l. 2. & apud Lactant. Instit. l. 6. c. 11. Hinc Hieron . ad Paulin. Etiam liberalitate perit liberalitas . i Esai . 59.1 . k Mat. 6.30 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Psal. 22.9 , 10. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 9 8. Vse 2. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Grata mente nihil est Deo gratius : Et gratiarum actio est ad plus dandum invitatio . Chrysost. in Genes . hom . 52. * Psal. 67.5 , 6. o Indignus est dandis , qui ingratus est pro datis . Aug. de Temp. citante Io. Herolt . de Tēp . 112. Non est dignus dādis , qui non agit grates pro datis . Greg. laudante Gul. Perald . Sum. tom . 2. tr . 6. p. 3. c. 1. & in epist. Dom. 18. Pent. ser. 1. & in Euang. dom . 14. Trinit . Ser. 1. Accipiendis indignus est , qui fuerit de acceptis ingratus . Bern. de Divers . 27. & Iac. Genuens . de Temp. 150. * Gratiarum enim cessat decursus , ubi recursus non fuerit , Bern. de Temp. 40. p Ingratitudo ventus exurens est , exiccans sibi rorem misericordiae , fluenta gratiae . Bernard . in Cant. 51. q Jn Halesina regione fons est quietus & tranquillus cum siletur ; si insonent tibiae exultabundus ad cantus elevatur , & ultra marginē extumescit . Solin . Polyhist . c. 11. r Ita sons divinae bonitatis ad laet●m gratia●um actionē exuberat , & beneficiorum suorum aquas inundat ; subsidit , ubi ea deficit . Alex. Carp. destruct . vi● . par . 6. c. 4. s Petitionibus effectum negat , quod ingrati invenimur . Bern. de divers . 27. t Quid sibi vult quod minus ergasuos liberalis nunc divina clementia videatur , ut quibus tanta contulit nec vocantibus , nunc orantibus , obsecrantibus , postulantibus sapissime , imò continuè minora multo denegare videatur ▪ Bern. ibid. u Non quod aut manus abbreviata , a●t mutata voluntas , aut 〈◊〉 facult●s . Sed quia non est inventur , qui gratias 〈◊〉 . Idem ibid. x Num. 11.23 . Esai . 50.2 . & 59.1 . y Semperidem . Psal. 22.2 , 3. & 102.27 . Mal. 3.6 . Heb. 13.8 . Iam. 1.17 . z Luk. 17.17 . a Vt accipiant , ●importuni ; donec acceperint , inquieti ; ubi acceperint , migrati . Bern. de Consider . l. 4. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ph●●o de vita Mosis . c Quae c●ntulit gratis , tollit ingratis . Quod illo dante fit nostrum , nobi● super●ientibus fit ali●●um . Aug. H●mil . 14. Nec tantum nihil a●getur ingrat● ; sed & quod datum est , tollitur . Bern. de Temp. 40. d Quia dedisse poenitet , quod perisse videtur . Nunquid enim non perit , quod ingrato donatur ? Idem ibid. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . anthol . lib. 1. ca. 30. e Hosea 2.8 , 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amas●os meos . f Revertar & tollam .i. tollam denuo , recipiam . Sicut Dan. 9.25 . revertetur et aedificabitur , .i. reaedificabitur : uti Livel . in Chronol . Pers. g Ezech. 29.3 , 9. h Esai . 19.5 , 6 ▪ i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . C●esias in Iudic . apud Phot. Biblioth . Cod. 72. k Deut. 11.9 , 10. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Her●●dot . Thal. Vndè & Nilus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dictus , quia creditus est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Euterp . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitum est , quod Psammenit● regnante , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thebae Aegyptiae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Thal. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 13.5 . & Ier. 2.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionys. Perieget . Siris Nilus Aethiopibus , & Homero Aegyptus . Plin. hist. Nat. l. 5. c. 9. Id nominis habet ab aquarum nigredine ; prout & Graecis à colore vulturino , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus r●t . Vide Scalig. ad Fest. Nam frustra sunt , qui apud Euflath ▪ Graecam voci exoticae tribuunt originem . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad Aegypt . adven . Aegypti siccitatem Nilus temperat . Minut. Octau . Nili fluvij opibus et foecunditate pascitur . Ruffin . hist l. ● . c. 23. Nilus coloni vice fungens ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Herodot . ) à Solstitio evagari incipit , primum lētè , deinde vehem●tius quamdiu Sol in Leone est ; m●x pigrescit in Virginem transgresso , atque in Libra residet . Plin. hist. Nat. l. 18. c. 18. Hinc Nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dictus Aegyptijs . Gregor . Naz. in Athanas. Imbrifer , quod imbrium vices suppleret ; & Spicifer , quod fruges produceret , Martial . l. 1. ep . 62. & l. 10. ep . 74. p Proinde aut sterilis annus , aut fertilis est , prout ille magnus influxerit , aut parcior . Sen. quaest . Nat. l. 4. c. 2. Si 12. cubita non excessit , fames certa est ; nec minus , si 16. exuperavit . Tanto enim tardius decedit , quanto abundantius crevit , & sementem art et . Plin. hist. Nat. l. 18. c. 1● . & Sol●● ▪ Polyhist . cap. ●4 . Hi●c Greg. Naz. in Epiphan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( malè vulg● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herodot . ●uterp . r Quanquam Hom. Odyss . ● Nilum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat . quod & Strabo notat geogr. lib. 17. b Aegyptus alendis augendisque seminibus ita gloriata est , ut nihil imbribus coeloque deberet . Siquid●m proprio semper amne perfusa , nec alio genere aquarum so●●ta pinguescere , quam quas ipse de vexerat tantis segetibus induebatur , ut cum feracissimis terris , quasi nunquam cessura censeretur . Plin. Paneg. Hinc Tibull . l. 1. el. 7. sic Nilum alloquitur , Te propter nullos tellus tua postulat imbres : Arida nec pluvio supplicat herba Iovi . Quia scil . Non nubium illa imbribus , sed terrae ipsius sudore & Nili fluminis incrementis foveretur . Aug. nomine de mirab . S Scr. l. 1. c. 6. Itaque Aegyptus in hoc spem suam habet . Nemo ( ibi ) aratorum caelum suspicit . Sen. q●est . Nat. lib. 4. c. 2. Quo loco mem●●ia lapsus Ovidio tribuit , quod est Tibulli . c Bienni● continuo non ascendisse regnante Cleopatra , ●ostat . Per novem annos superioribus seculis non ascendisse , Callimaehus est autor . Sen. quaest . Nat. l. 4. c. 2. Hinc Ovid. Art. l. 1. Creditur Aegyptus caruisse juvantib● arva Imbribus , atque annis sic●a fuisse novem . d Quantum crevit Nilus , tantum spei in annum est . Nec computatio fallit agricolam : adeò ad mensuram fluminis respondet , quā fertilem facit Nilus . Is arenoso & sitienti solo & aquam inducit & terram . Nam turbulentus cum fluat , faecem relinquit , & quicquid pingue secum ●ulit , allini● : juvatque agros duabꝰ ex causis , & quod in●ndat , & quod oblimat . Ita d●bet illi Aegyptus fertilitatem svam : & quicquid non adij● , sterile ac squalidum jacet . Sen. ibid. Mira natura fluminis , quod cum c●eteri amnes abluant terras & eviscerent . ( Limum non inv●●unt Euphrates Tigrisque sicut in Aegypto Nilus ; sed praepinguem densamque ubertatem dil●unt . Plin. hist. Nat. l. 1● . c. 17. ) Nilus contra vires adjicit . Ibid. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Matth. hom . 25. f Beneficia plura recipit , quiscit redd●re . P. Syr. M●li●ra siquidem & majora meretur accipere , qui collata bona d● corde probatur non emittere . Cassiodor . in Psal. Et fidelis in modic● , munere dignus a●pliore ●ens●tur . Bern. de Temp. 40. Sicut c●ntra , Infidelis in modico , quod maximum est accipere non meretur . Ibid. 91. * Ant. Rous. oile of Scorp . Consid. 2. sect . 4. Particulars . Particular 1. Iacobs unworthinesse . g Minor sum cunctis miserationibus tuis . Vulg. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sense . Reason 1. i Minor sum , i. indignus sum m●serationibus tuis mihi impensis . Hug. Car. Excedunt miserationes tuae merita mea . Propter substantiam hoc dicit , quam sine meritis ●edit . Hier. Oleast . Jndignus in quem tot tantaque conferret . Calvin . Piscat . k Jnferior . i. Impar sum omnibus beneficijs his . Iun. Reason 2. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Psal. 116.12.13 . Quaerebat quid retribueret , & non inveniebat . Imò quasi aliquid invenit , remā sit in actione gratiarum : nam in relatione defecit . Gratias agere licet , referre non licet : non enim potes . Aug. in Psal. 44. n Quid dicam aliud quam gratias gratiae ejus ? Nos enim gratias agimus : non damus , nec reddimus , nec referimus , nec rependimus gratiam . Idem in Psal. 88. Observ. 2. o Genes . 18.27 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nóris & cinis . q 2 Sam. 7.18 . r Psal. 8.4 . & 144.3 . Iob 7.17 , 18. Misericordiae tuae est , non meritorum ipsius . Aug. de divers . 20. s Matth. 3.11 . t Mak. 1.7 . Luk. 3.16 . u Matth. 8.8 . x Luk. 7.7 . y Luk. 5.19 , 21. z 1 Cor. 15.9 . Si● de se Ambr. de Poenit . l. 2. c. 8. Indignus vocari Episcopus . Grounds 2. Consider . 4. Ground 1. Consid. 1. a Iob 39.37 . b Psal. 51.5 . c Iob 15.14 , 15. d Iob 25.5 , 6. e Lumbricus . Iun. f Iob 15.16 . g Cui peccatum aequè familiare ac cibus & potꝰ est . Iun. h Psal. 138.8 . i Opus tuum in me vide , Domine , non meum . Nam meum si videris , damnas me : Tuum si videris , coronas me . Nā & quae cunque sunt bona oper● mea , abs te mihi sunt : et ideò tua magis quā mea sunt . Aug. in Psal. 137. Adde quod Bern. de Temp. 48. Necesse est credere quod aeternam vitam nullis potes operibus promereri , nisi gratis detur & ipsa . Merita enim omnia dona Dei sunt : & ita homo magis propter ipsa Deo debitor est , quā Deus homini . Quod idem & Durand . habet in Sent. l. 2. d. 28. q. 1. k Rom. 7.18 . l 1 Cor. 13.9 . m Philip. 3.12 . n Prov. 21.9 . Consider . 2. o Maxima pars eorum quae scimus , est minima eorum quae ignoramꝰ . Aug. p Ephes. 4.22 . — ut lubricus serpens Exuit in spinis vestem . Lucret. de rer . Nat. lib. 4. * Genes . 41.14 . q Hebr. 12.1 . r Rom. 6.7 . s 2 Cor. 3.18 . & 4.16 . t Ps●lm . 19.13 . & 119.133 . Rom. 6.12 14. Tit. 3.3 . u Rom. 6.17 . x Rom. 7.17 , 20. y Habitat ; sed non regnat : manet ; sed non dominatur aut praevalet : Evulsum quodammodo , necdum tam●n expulsum ; dejectum , sed non prorsus eject●m tamen . Bern. in Psa. 90. s●rm . 10. Eradicari siquidem aut extirpari penitus è cordibꝰ nostris malitia non potest . Idem de Temp. 45. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Proclus apud Epiphan . haeres . 64. a Rom. 7.19 , 20 , 21 , 23. b Levit. 14.36 . — 45. c Hagg. 2.15 . d Tinguntur soli● radij , eorumque trahunt similitudinem , in quorum or●m sube●●do venere . Plin. hist. Nat. lib. 2. cap. 18. Si de ●is divinitus districtè discuti●●r , quis inter ●●c remanet salu●●● locus● quando et ●ala nostra pura m●la sunt , & bon●qu● 〈◊〉 ●abere cr●dimus , p●ra 〈◊〉 essen●●●quam 〈◊〉 . Greg. 〈◊〉 . lib. 35. cap 26. 〈…〉 corruptionis astringi●●r , qua●libet 〈◊〉 operibus insudemus , verā m●diti●● nequaquam appr●●endimus , sed imitamur . Ibid. l. 9. c. 28. f Ipsa et virtutum gaudi● vulnus habe●t . Prosper . in sentent . g Terret me vita 〈◊〉 . Na●que diligenter discussa apparet mihi aut peccatum , aut sterilitas ferè tota . Quod si quid fructus in ea videtur , sic est aut simulatum , aut imperfectum , aut aliquo modo corruptum , ut possit aut non placere , aut displicere Deo. Anselm . de miser . homin . h Sed quid potest esse omnis justitia nostra c●ram Deo ? Nonne juxta Prophet●● , velut pannus menstruatae reputabitur ? Et si districtè judicetur , injust● invenietur 〈◊〉 justitia nostra , & minus habens . Bern. de Temp. 94. i Esai . 64.6 . k Nostra justitia , ●iqu● est , humilis justitia , recta f●rsitan , sed non p●ra . Nisi fortè meliores nos esse credimus paetribus nostris qui nō minus ver●citer quam humiliter aiebant , omnes justitiae nostrae , &c. Bern. de Verb. Esai . 5. Sic etiam explicant , hu● applicant saltem verba illa Prophetae Orig. in Rom. c. 3. Hieron . in Esai . c. 64. Aug. nom . soliloq . c. 28. Bern. in dedic . Eccles. 5. Ex Pontificij● Hugo Cardinal . in Iob 9. Albert. Mag. in Miss . d. 3. tr . 2. cap. 5. Perald . Sum. tom . 2. tr . 6. Par. 3. cap. 3. Pigh . Controv. de Fid. & Iustif. Ferus in Ioan. cap. 3. & Matth. cap. 12. Quod delet Index Expurg . Hisp. l Sciunt Sancti , quia omnis justitia humana in●ustiti● esse deprebenditur , si divinitus districtè judicetur . Greg. Mor. l. 21. c. 15. m In●ust● justitia . Bern. supra . n Quid ergò de peccatis erit , quando ne ipsa pro se poterit respondere justitia ? Bern. ibid. o Matth. 6.23 . Consider . 3. p Luk. 17.10 . q Sed hoc , inquies , propter humilitatem monuit esse dicendum . Planè propter humilitatē . Sed nūquid contra veritatem ? Bern. de Divers . 17. Nam quod Chrysost. in Ozian . ho. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : nihil huic repugnat sententiae ; cum & ipse alibi fateatur ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Mat. hom . 3. .i. non tam humilitas iderat quam sanum judicium : vti vertit Bern. Brix . ad p●p . Ant. hom . 38. r Iob 22.2 , 3. s Iob 35.7 . Iustitia nostra Deus non indiget . Totumque quod rectè colitur Deus ab homine , prodest homini non Deo. Neque enim fentise quisquam dixerit profuisse quod biberit , aut luci , si viderit . Aug. de Civit. lib. 10. cap. 5. t Iob 35.6 . Sed quae flagitia in te , qui non corrumperis ? aut quae adversus te facinora , cui noceri non potest ? Sed hoc vindicas , quod in sese homines perpetrant ; qui cum in te peccant , impiè agunt in animas suas . Jdem Consess . l. 4. c. 8. u Psal. 16.2 . Nec ille collat● eget , nec nos ei quicquam conferre possumus . Sen. de benef . l. 4. c. 9. Nec eget bonis , nec timet à malis . August . in Psal. 80. x Ideò Deus meus , quia bonorum meorum non indige● . Omne enim bonum nostrum aut ipse est , aut ab ipso . Aug. epist. 5. & de doctr . Christ. l. 1. c. 31. y Nos cum te am●mus , à te ad te afficimur , qui possumus misero aliquo mod● ess● & non amare te , hoc est , esse & male esse . Tibi autem qui semper idem es , nihil accedi● si amando proficimus ad te , nihil decedit , si non amando deficimus à te . Guilel● . à S. Theod●ric . de amor . Dei , c. 8. quod Bernardo perperam tribuitur . z Nec crescit Deꝰ , acc●dente 〈…〉 decrescit d●cedente te . Aug. in Psalm . 145. Si fueri● fine D●o , min●● eris : Si fueri●tum ▪ Deo , major Deus non erit . Non ex te ille major : sed tu fine illo minor . Reficieris , si accesseris : deficies , si recesseris . Integ●r m●●et te a●●edente ; integ●r manet & te cadente . Idem in Ioan. 11. Non erit major , si placet tibi ; sed tu min●r eris , si d●pli●et tibi . Ib. 18. Ground . 2. Consider . 2. a Psal. 8.3 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom , in Transfig . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid. Pel. l. 1. epist. 2 57. Sol reliqu● sidera occu●tat ; quibus & lumen suum foenerat . Plin. hist. Nat. lib. 2. cap. 6. Minuta lumina claritas Solis obscurat . Sen. epist. 67. Sic cum Sole perit sidericus d●cor . Idem Medea . Per diem fulgorem Lunae Stellarumque omnium Sol exortus abscondi● . Ambros Hexam . lib. 4. cap. 3. Simulque ut Sol ortus ●ui sign● praemiserit , omnes Stellarum ignes sub u●ius luminaris fulg●re vanescunt . Ibidem cap. 6. Clara latent sub Sole co●us●o Sidera . Dracont . Hexam . Et , Hujus ab aspectu ●anguescunt . Jbid. Inde Sol dictus , qua●●solus ●it . Cic. de Nat ▪ Deor. l. 3. Quia postq●●m exortus est , reliquis obscuratis sideribus solus app●●et . Cass●●d . in Psalm . 103. Iul. Firmic . de Error . Gent. Isid. Origin . lib. 3. cap. 70. Verum Sol potius à Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bibliand . de rat . ling. lib. 3. cap. 2. Priscis enim Sel dicebatur , ut & Apello , Hemo , ●elus . Auson . Popma de antiq . loc . l. 1. c. 1. & Meurs . animadv . l. 3. c. 8. d Apoc. 1.20 . e Act. 7.2 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. praecept . conjug . g Iam. 1.17 . h Psal. 36.9 . i Nusquam se melius deprehendit modus imperf●ctionis human● , quam in sp●culo visi●nis divin● . Bern●r . ad fratr . de Mont. Dei. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de Sasim . epifc . Sivel terram despici●●us medio die , vel intuemur quae aspectu● nostro circum circ● patent , validissim● persp●cacissimaque acie videmur nobis praediti : at vbi in S●lem suspicimus atque arr●ctis oculis contemplamur , vis illa qu● egregiè in terra val●b●t , ●āto fulgore protinus consiringitur & confunditu● , ut fateri cogamur , illud nostrum in considerandis terrenis acumen , ubi ad S●lem ventum est , mera● esse ●●b●tudinem . Idem in reputandis nobis contingit , &c. Calvin . Institut . lib. 1. cap. 1. l Dan. 10.7 , 8 , 11 , 16 , 17. Luk. 1.12 . Act. 10. ● . m Malac. 4.2 . n Psal. 8.3 . & 74.16 . o Esai . 24.23 . p Esai . 6.5 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Esai . cap. 6. r 1 King. 19.17 . s Ier. 36.19 . Act. 10.33 . Eccles. 5.2 . t Psal. 16.8 . u Psa. 27.4 . et 42.2 . x Luk. 5.8 . y Iob 42.5 , 6. z Gen. 2.7 . & 3.19 . & 18.27 . Sirac . 10.9 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythag. apud ▪ Plut. de Superstit . & de defect . o●ac . Vse 1. a Humilis venit . Z●ch . 9 9. Mat. 21.5 . humilitatem docere venit . Matth. 11.29 . August . in Ioan. 25. Discite à me , inquit . Quid discimus à te ? nescio quid magnum à magno artific● . Nunquid ut eadem cum illo faciamus ? Qui potest , quae solus Deus facit ? Hoc disce à me ▪ quod factus sum pro te . Quid prodest , si miracula facis , & humilis non sis ? Idem hom . 34. Nolo à me discatis , sacere quae feci ; sed quod factus quifeci , ne p●rirent quae feci . Idem de verb. Ap. 12. b Iob. 13.34 , 35. c Quo modo de Fide Basil. apud Greg. Naz. in Epitaph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et de Charitate & Pa●e , Chrysost. in Hebr. hom . 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Pulvis & cinis . Gen. 18.17 . e Vermis , non Vir. Psal. 22.6 . f Iumentum , non hom● . Prov. 30.2 . g Psal. 73.22 . h Minimus Sanctorum . Ephes. 3.8 . i Minimus Apostolorum . 1 Cor. 15.9 . Sic de se Ambr. de Poenit. l. 2. c. 8. Minimus Episcoporum omnium , & infirmus merito . k Primus peccatorū . 1 Tim. 1.15 . l Primus , quo nullus prior . Gerson , consol . Theolog. imò , quo nullus pejor . Aug. de verb. Ap. 9. & 10. Nec hoc dixit mentiendi praecipitatione , sed aestimandi affectione . Qui enim perfectè examinando s●metipsum intelligit , suo peccato nullius peccatum par esse existimat , quod non sicut suum intelligat . Bern. ad Fratr . de Mont. Dei. m Rom. 12.10 . Phil. 2.3 . n Hebr. 5.4 . o Matth. 11.29 . Col. 3.12 , 13. p Rom. 8.14 . q Matth. 23.6 , 7. Mar. 12.38.39 . r Luk. 11.43 . & 20.46 . s Qui dum in se singulariter exul●ant , alijs arroganter insult●nt . Bern. de Grad . humil . t Non sum sicut cateri , non sicut is●● . Luk. 18. ●1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. 〈◊〉 . 34. u Vbi timor , nullus tu●●r . Ber. in Cant. ●3 . Quid est enim ti●●re nisi non ●●mere ? Gilbert . in Cant. 19. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 6. Orat. 83. Quanto quis humilior in se fuerit , tant● in Dei co●spectu maj●r erit . Superbus verò quo glori●sior inter homines fu●rit , eo apud Deum despectior eri● . Aug. de Temp. 213. & Greg. M●ral . l. 8. c. 22. y Prov. 6.16 , 17. & 8.13 ▪ & 16.5 . Exosa semper est Deo superbia . Cassiod . Var. l. 3. epist. 3. a Psal. 138.6 . b Vide●e magnum miraculum : Alius est Deus ; erigiste , & fugit à te : inclinas te , & descendit ad te . Humilia de proximo respicit , ut attollat : superba de longe cognoscit , ut deprimat . Aug. de Temp. 175. Fulgent . de Ascens . S●d & eadem fere . Aug. in Psa. 74. & de divers . 36. & de Tēp . 213. & in Ioan. 10. & 15. Vis tib● propinquet ? humiliate . Nam tanto erit à te altior , quanto tu elatior . Idem in Psal. ●37 . Nescio quo pacto ●amiliarius semper humilitati propinquare solet divinitas . Ber. ep . 42. c Luk. 18.11 , 13. d Pharisaeus contempsit de longinquo stantē , cui Deus confitenti propinquabat . Pharisaeus de propinquo stabat ; sed Deus ad illum de propinquo non stabat . Publicanus de longinquo stabat : sed Deus ad illum de long ▪ non stabat . August in Psalm . 31. Publ. de long . stabat , & Deo tamen propinquabat . Publ. de long . stabat : sed Dominus illum de prop●nquo attendeba● . Idem de verb. Dom. 36. e Luk. 18.14 . Ille laudabilior , qui humilior , & j●stior , qui d●jectior . Ambr. de poenit . l. 2. c. ●0 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 34. f Psal. 34.18 . g Esai . 57.15 . Quid miramur magnum in augusto habitare ? magis in minimis habitat . Ideò altus habitat in humili , ut exaltet humilem . Aug. de divers . 36. h Iam. 4 ▪ 6. 1 Pet 5.5 . i Patet ex antithes● Prov. 3.34 , 35. unde Apostoli sumpserunt . Videantur Mercer . & Piscat . in Prov. sed & omnium plenissime reverendus socer meus Carol. Pi●●er serm . in 1 Pet. 2.17 . k Excelsa siccantur : depressarigantur . Aug. de verb. Ap. 2. & Bern. de Temp. 47. l Luk. ● . 53 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de Eutax . Non est periculum quantumcunque te humilies , quantumcunque reputes minorē quàm ●is . Est autem grande malum , horrendumque periculū , si vel modico pli●● vero te ext●llas ▪ Bern. in Cant. 23. n Quemadmodum enim si per ostium transeas , cujus superliminare ni●iū bass●m sit , non nocet quantumcūque te inclinaveris ; nocet ●●tē si vel transversi digiti spatio plu● quam ostij patitur mensura ●rex●ri● , ita ut impingas & capite qu●ssato collidaris . Sic in anima nō est planè timenda quantalibet humiliatio ; ●orrenda a●tē nimiumque pavenda v●l m●●ima temerè praesumpta erectio . Bern. ibid. Humilis est janna Christus Dominus . Qui intrat per ha●c ja●●am , humiliet se ●portet , ut 〈◊〉 capite intrare contingat . August . in Ioan. 44. Vses 2. o Micha 6.6 , 7 , 8. Orandi disciplina repr●batrix superbiae , justificatrix humilitatis ; Deum docet ●rare in humilitate , ut allevatorem humilium , non in superbia , ut destructorem superborum . Tertul. in Marc. lib. 4. p Eccles. 5.1 , 2. q Esai . 58.2 , 3. Praesumpti● enim arroganti propior est 〈◊〉 ●●ganti . Ambros. de Poeniten . lib. 2. cap. 8. r Est trepida , est tepida , est temeraria oratio . Bern. de Temp. 43. Terr●r , tep●r , 〈◊〉 . Gilbert . in Cant. 33. s Trepida nec procedit quidem , nedum ascendit . t Tepida procedit , sed in ascen●u languescit & deficit . u Iam. 5.16 . x Temeraria ascendit , sed resil●● : n●c tantum non obtinet gratiam , s●d meretur offensam . Bern. ibid. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 34. Velut dignus , qui cum Deo cominus colloqueretur . Erasin . Paraphr● . z Luk. 18.10 . a Non inveni●bat quod peteret . Gilb. in Cant. 33. Gratias , inquit , ago , quod nihil pe●cavi : Non habeo quod ignos●as . Optat. contr . Parmen . l. 2. Aut sui oblitum , aut à culpis ablutum dicas . Bern. de Grad . humil . b Psal. 50.14 , 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. ubi sup . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Idem ibid. Purae ●●tae Pont●ficiorum Votariorum ampullae : Quibus optimè quadr●nt & Chrysost. illa de Compunct . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Esai . 38.3 . f Neh. 13.14 , 31. g Iob 10.7 . & 23.10 , 11 , 12. h Psal. 44.17 , 18 , 20. i 1 Tim. 3.15 . k Plurimum interest inter barbaricā immanitatem , affe●t●sque impotentes , qui faciant ut vel mortem impavidi perserant ; & Martyrum modestissimā constantia● in se i●becillem , in Christo ●ortem . Cypriani nomine de duplic . martyr . l Scilicet contemptum mortis in multis videas . Sed placidum illud , 〈◊〉 mās●etum , illud humil●ter sublime , & sublimiter humile nisi in Christi Martyribus non videmus . Ibid. Magnitudo cum mansuetudine . Sen. epist. m Psal. 7.3 , 4 , 8. & 17.3 . & 26.1 , 2 , 3. n Psal. 26.8 , 9. & 27.7 , 8 , 9. o Eccles. 5.1 , 2. p Gen. 27.12 . q Omnino siquidé oportet nos orationis tempore curiam intrare coelestem , in qua Rex regū stellato s●de● solio , circundante innumerabili & ineffabili beatorum spirituū exerci●u . Quanta ergò cum reverentia , quanto timore , quanta illuc humilitate accedere debet è palude sua procedens & repens vilis ranuncula ? Bern. de divers . 25. Vse 3. r Legatur Chrysost. in Matth. hom . 3. & hom . 25. & tom . 8. Serm. 16. s Luk. 7.4 . t Apoc. 4.11 . u Quo modo Bellarm . ratiocinatur de Poenit. l. 2. c. 8. Si opera justorum eam vim habent , ut vitam aeternam verè & propriè mereantur ; nullo modo negari potest , quin etiam efficacia esse possint ad satufaciendū pro reat● poenae temporalis : Siquidem longè majus est gloria aeterna , quam poenae tēporalis remissio . Absurdum ergò quod Th●m . sum . par . 1 a. 2 ae q. 114. a. 3. e. 10. Vitam aeternam sub merito cadere ; bona temporalia non cadere . x Psal. 115.1 . 1 Cor. 15.10 . y Worthy of the Crowne ; worthie of the Kingdom ; worthie of Heaven ; worthie of Salvation ; worthie of God himselfe ; as meriting and deserving all this Rhemists on 2 Thess. 1.5 . & Apoc . 3.4 . a Iob 1.1 . b Iob 1.8 . & 2.3 . c 1 Ioh. 5.9 . 2 Cor. 10.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. de Compunct . 2. d Post tam magnū de illius justitia Dei testimonium , quid de se ipse ? Aug. de Pec. Mer. & Rem . l. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Iob 31. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( Iob 9.15 . ) Chrysost. ubi supra . Degrees 4. Degree 1. e Iob 9.2 . f Hebr. Q●om●dò justificabi● se ●o●o cum 〈◊〉 . Quomodo 〈◊〉 invenietur , s● cum De● 〈◊〉 ▪ Vatabl. Q●●●quam potest etiam exponi , cum Deo .i. apud Deum , vel , coram 〈◊〉 ut Psalm . ●43 . ● . Et sic Aug. ubi supr● ▪ Ante deum . g Iob justitiae Dei comparatione hominis justitia●● nullam esse d●clar●t . Annot. in Vatabl ▪ ●ibl ▪ h Cujus participatione justi sunt , ejus comparatione n●c justi sunt . August . ●mtr . Priscil . & Orig●n . c. 10. ex Iob 4.18 . unde scitè Hug. C●●d . ex Greg. Moral . l. 9. c. 1. Homo Deo suppositus justitiam percipit , compositus amittit . 1 Sam. 2.2 . i Iob 9.3 . Degree 2. * Iob 31. per totū . k Sanctus vir omne virtutis meritū esse vitium conspicit , si ab interno arbitro districtè judicetur . Greg. Moral . l. 9. c. 1. l Qui de perfectione se erigit , habere s● benè vivendi nec initium indicat . Idem ibid. Cum itaque de bonae vitae perfectione extollimur , hanc nos nec inchoasse mons●ramus . Jbid. m Iob 9.20 . n Os meum . i. conscientia mea . Hugo Car● . Degree 4. o Iob 9.21 . p 1 Cor. 4.4 . q Nihil mihi conscius sum infidelis dispensationis , Cajetan . Nullius malae fidei aut negligentiae in fungendo Apostolatu , Piscat . r 2 Cor. 1.12 . *. Quan●ūlibet rectus mihi videor , producis tu de Thesauro tuo regulam ; coaptas me ad eam , et pravus invenior , Aug. in Psal. 142. s Psal. 19 . 1● . t Ierem. 17.9 . u Galat. 6.3 . Jam. 1.26 . y S●pe ipsa justitia nostra ad examen divin● justiti● deducta injustitia est : & sordet in districtione judicis , quod in aestimatione fulget operantis . Greg. Moral . l. 5. c. 7. a Tanta est profunditas in homine , ut lateat ipsum hominem in quo est : sed Dominum latere nō potest . Ier. 17.9.10 . Herv . in 1 Cor. 4. b 1 Iohn 3.20 . Quantum possunt homines de alio judicare , plus homo utique de se. Sed Deus plus de ●omine , quam hom● de se. Herv . ibid. c Ille magis novit me , qui est scrutator cordis mei . Philip. in Iob 9. d Iob 9.2 , 20 , 28 , 29 , 30 , 31. e Tria sunt judi●ia , humanum , propriū , divinum , de exterioribus quae sensui patent , judicat humanum : de interioribus etiam hominis ipsius spiritus ; sed longè praestantius D●us ; cujus nondū fatetur Ap. evasisse judicium , qui t●men jam humanum transcēdisset et proprium : porro humanum contemnebat , nec proprium timebat , divinum tantùm restabat . Bern. de divers . 32. Vide Thom. Aquin. in Iob 9. Lect. 3. & Greg. Mor. l. 5. c. 7. f Hebr. 4.12 . g Act. 1.24 . et 15.9 . h Psalm . 33.15 . i Gal. 6.7 . Ier. 17.9 , 10. k Iob 9.15 . l Petendo justiti● . m Petendo misericordiam , Lyra. n Confidens in meritis meis . o Plus cōfidens in ejus misericordia , quā in meritis meis , Hugo Card. Degree 4. p Quoniam misericordia nobis necessaria est , August . in Iob 9. q Vt saepè dixi●●● , Omnis humana justitia injustitia esse convincitur , si d●stricte judicetur , Greg. Moral . lib. 9. cap. 14. r Prece igitur post justitiam indiget , ut quae succumbere discussa poterat , ex sola judicis pictate convalescat , Gregor . ibid. s Velut si apertius fateatur dicens ; Etsi ad opus virtutis excrevero , ad vitam non ex meritis , sed ex venia convalesco . Idem ibidem . t Preci itaque innitendum est , cum recta agimus , ut omne quod justè vivim● , ex humilitate condiamus . Ibid. * Nam & ipsa venena inferūtur medicamentis . Isidor . Orig. lib. 12. cap. 4. a Calvinus docet nullam in proprijs meritis fiduciam esse locandam . Institut . l. 3. c. 12. §. 3 , 4. b Nos aliquam etiam in meritis poni posse docemus . Bellar . de Iustif. l. 5. c. 7. c Aliud est fiduciā nasci ex meritis : aliud in meritis ponēdam . Bellar. ibid. d In bonis meritis , quae verè talia esse compertum sit , fiducia aliqua collocari potest , modò superbia ca●●atur . Ib. e Deus , qui conspicis , qui● in nulla nostra actione confidimus . Collect. in Sexages . f Vtilissimū est coram Deo non justitiā praetendere , sed misericordiam postulare , Bern. ep . 41. g Propter periculum inanis gloriae , et incertitudinem justitiae nostrae ; Tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere , Bellar. de Iustis . lib. 5. c. 7. h Non sic vixi , ut me pudeat inter vos vivere : nec mori timeo , quia bonum Dominū habemus , Paulin. in vit . Am. i Ne crederetur praefidens de suis purgatissimis moribus praesumere , Possidon . in vit . Aug. k Ad existimatione hominum magna testium , qui me noverunt , suppetit copia : ad Dei verò cōspectum sola conscientia ; quam contra vestras criminationes cum intrepidā geram , non me tamen sub oculis omnipotentis justificare audeo ; magisque ab illo effluentē misericordiae largitatem , quam judicis summum examē expecto , Aug. contra Cres●●n . l. 3. c. 80. l Praetendat alter meritum ; sustinere se jactet pondus diei & ●stus . Mihi ad●●rere Deo bonū est , ponere in Domin● Deo spem meam . Bern. in Psal. 90. Serm. 9. m Matth. 20.12 . n Psal. 73. ●8 . o Orate Salvatore , u● tempesti●um 〈◊〉 e●itum nō differat , sed custodiat . Curate munire vobis calcancum nudum meritis , Bern. epist. 310. p Vbi B. Bern. ex cōscientia bonae vitae ●●●at non differri diutius m●rtem . Et tamen adeò non 〈…〉 meritis , 〈◊〉 existimar●● 〈…〉 esse meri●●● . B●llar . de Iustific . l. 5. c 7. q C●m extremum 〈…〉 spiritū videretur , Gulielm . in vit . Ber. l. 1. c. 13. F●t●or , non sum dignus ego , 〈◊〉 pos●●m propri●● meritis regnum obtinere c●lor●m . Ca●●rum Dominus meus dup●●ri jure illud 〈◊〉 , h●redi●ate P●tris & merit● passionis , a●●er● ipse 〈◊〉 , alterū mihi don●● . ●er . ib. * Credis & sper●● venire ad salutem aeternam non tuis meritis sed Christi ? Dicat , Sic. Ansel. ut refertur in Tract . de Arte moriendi Impress . Bisuntij , Anno 1488. s In sola Christi morte te totum contege : huic morti te involve . Et si Dominus Deus te voluerit judicare , dic , Domine , morsē Domini mei Iesu Christi objicio inter te et me & judiciū tuū ; aliter tecum non cōtendo . Si dixerit , quod mereris damnationem , dic , Mortem D. mei I.C. objicio inter te & me et mala merita mea : ipsumque dignissi●● passionis meritū offero pro merito , quod ego habere debuissem , & ( ●eu ) non habeo . Ibid. * Ita me gravatum propriae actionis ●od●re invenio , ut nulla romaneat spes saluti● , nisi de sola misericordia Christi , Greg. PP . 7. in epist. ad Hug. Clunia● . apud Baron . tom . 11. An. 1075. num . 7. t Index Expurg . H●span . In libro qui inscribitur , Ordo baptizandi : Deleantur illa verba ; Credis non ▪ proprijs meritis , sed Domini Christi virtute & merito ad gloriam pervenire ? Index Belg. ex Iac. Fabr. in Rom. 4. dele ; Tu , si sapis , neque in fide , neque in operibus , sed in Deo confide . Et ex Comment . in Gal. 3. Qui confidit in operibus in seipso confidit , & ●aculo nititur ●rundineo . Et ex Comment . in Ephes. 1. Quid igitur laudabimu● ? Nūquid nos , aut opera nostra , &c. Nequaquam . u In dubijs & ambiguis via tutior eligenda est : Clemens 3. in Decretal . lib. 5. tit . 12. cap. 12. Gerson in Reg. Mor. Martin . Navar. Enchirid. cap. 27. §. 284. x Non possunt homines in hac vita habere certitudinem fidei de su● justitia , nisi ex speciali revelatione . Bellarmin . de Iustificat . lib. 3. cap. 3. Nemo absque revelatione certò scire potest , se habere vera merita . Ibid. cap. 5. Hoc scire impossibile est , nisi ads●● revelatio . Ibidem cap. 8. y Psal. ●7 . 40 . z Salvabi● eo● . quare ? quibus mer●t● ? Audi quod sequitur ; Quia sper●ver●nti● eo . D●l●is causa ; attamen ●fficax ; attamen irrefr●●gab l●s . Nim●ū●ae● est j●stitia , sed quae ex ●ide est , non ex lege , Bern. in Psalm . 90. Serm. 9. H●nc & A●gust . de verb. Ap. 7. M ▪ s●r●re mei . Quare ? Quia virtut●m habeo , qua te promerear ? quia voluntatis arbi●rium gero , unde gr●tiam tuam meritum m●ū praecedat ? Nō : quoniam in te speravit anima mea . Psalm . 57.1 . a Hoc totū est hominis meritum , si totam spem pona● in eo , qui totum hominem salvum fecit . Bern. Idem ibid. Serm. 15. b Haec est vera hominis fiducia , à se de●icientis , & innitētis Domino suo ; ut non nisi in sola Dei misericordia respiret . Idem de temp . 50. c Non est quod quaeras , quibus meritis sp●remus bona . Sufficit ad meritum scire , quod merita non sufficiant . Idem in Cant. 68. d Meritum meum miseratio Domini . Ibid. ser. 61. e Etsi mihi meritum deest , sed non illi miseratio . Ibid. ser. 14. f Non sum plan● meriti in●ps , quamdi● ille miserationum non fuerit . Quodsi misericordiae Domini multae , multus nihilominus ●go in meritis sum . Ibid. ser. 61. g Propter justitiae incertitudinem . Bellarm. ubi sup . h Quia multi falluntur , dum putāt se habere quod non habent . Idem de Iustific . l. 3. c. 8. i Propter periculū inanis gloriae ▪ Idem ubi sup . k Stultum & periculosum est suis quēquam confidere meritis , Bern. de Divers . 32. Periculosa habitatio eorum , qui in meritis suis sperāt ; periculosa quia ruinosa . Idem in Psal. 90. Serm. 1. l Discamus de nostra o●●inò industria , magis autem de nostris diffidere meritis , Bern. de Temp. 75. Nam si●i quidem ipsi fidere , non fidei , sed perfidiae est : nec confidentiae , sed diffidentiae magi● in semetips● hab●●e fiduciā . ●s v●rè fidelis ●st , qui 〈…〉 Id quod sola facit humilitas cordis , ut ●on sibi ●ideli● anima i●●itatur , sed des●r●ns semet ipsam , & super dilectum innix● ascendat de deserto , Idem de Temp. 16. * De Pharisaeo Chrysost. t●m . 8. Se● . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Ego prorsus ●xistim●●i● & Christian● 〈◊〉 , quod 〈…〉 , unquam restabili quae sustentatu● , justitia Christi nobi● 〈…〉 & gratia 〈…〉 . Co●taren . 〈…〉 Justific . † Summo consensu veteres omnes trad●nt , fiduciam remissionis peccatorū etiā corum quae post regeneration●m admittuntur ; & sp● veniae & vitae eternae , in sola Dei misericordia & merito Christiess● coll●candam , Cassa●d ▪ Consult . art . 6. “ Non in fletibus & actibus nostris , sed in Advocati nostri allegatione confidimus , Greg. in Ezech. hom . 1. † Sunt merita nostra veluti baculus arundineus ; cui dū quis innixus fuerit , confringitur , et perforat ●anum innitentis , Adrian . de Traject . in 4. Sent. * Bain . spirit . Armor . † Esai . 36.6 . “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Plu. Apophth . m Octavum Philippi Mendacium . In art . 20. Confess . Iubēt Catholici Doctores mereri remissionem peccatorum operibus , Bellar. in Indic . de Libr. Concord . n Andr. Vega l. 13. in Concil . Trident. c. 36. contendit , satis●ieri pro culpa . Bellar . de poenit . l. 4. c. 1. o Docet Rua●d . Tapper . insignis Theologus in explic . art . 6. Lovan . posse hominem satisfacere Deo pro culpa & poena aeterna per actus quosdam , &c. Bellarm . ibid. p Nos Concil . Trid. Sess. 6. c. 14. & Sess. 14. c. 13. sequentes , Per opera poenalia verè ac propriè Domino satisfieri pro reatu poenae , qui post culpā dimissam remanet expiandus . Idem ibid. l. 4. c. 7. q Id est , pro poena sensus , ut Cajetan . rectè de Cōtrit . q. 4. quam in Gehenna pati debuisset peccator , remota solum aeternitate . Ib. c. 1. r Prov. 16.6 . Dan. 4.24 . s Nam redimendi verbum n●utrobique reperitur . t Vise Iun. in utrumque : Et Baium infra . u Bellar. ibid. l. 4. c. 8. x Idem ibid. l. 2. c. 12. & l. 4. c. 8. a Apertissimè agnoscit satisfactionem condignā esse debere , & eam proportionem cum peccato exigere , ut verè per eam offensio compensetur , de Poenit. l. 4. c. 9. b Vt injuria Deo facta compensetur , & divinae justitiae sat●s●iat , Ibid. c Accedente gratia verè possumus aliquo modo ex operibus proprijs Deo indebitis , et ad aequalitatem , ac per hoc justè et ex condigno satisfacere , Ib. c. 7. d Quia quatenus à spiritu procedūt , habent quandam infinitatem , ac per hoc aequalitatem cum injuria , qua Deum peccando afficiebamus , Ibid. e Vel sunt duae satisfactiones simul junctae , una Christi , altera nostra ; vel una tātum . Si duae , ergo bis punitur eadem culpa . Si una tantum , vel illa est Christi , & tunc nos non satisfacimus ; vel nostra , & tunc excluditur Christus ; aut verè di●idemus cum Christo honorē , nam ille s●lvet pro culpa , nos pro poena , Bellar. de Purgat . l. 1. c. 14. f Quidam asserunt esse unam tantum , & illā Christi esse ; ac nos propriè non satisfacere , sed solum facere aliquid , cujus intuitu Deus applicat nobis Christi satisfactionem . Ita Michael Baius de Indulg . cap. ult . g Quod est dicere , Nostra opera non esse nisi conditiones , sine quibus non applicaretur nobis Christi satisfactio , vel ad summum , esse dispositiones . h Quae sentētia erronea mihi videtur , Bellarm. ibid. i Alij dicunt quod sunt duae , sed una ab altera dependens . k Nam etiāsi una sufficiat , tamen ad majorem gloriam Dei , cui satis fit , & majorem honorem hominis satisfacientis , placuit Christo conjungere nostram . l Qui modus non videtur mihi improbabilis , Bel. ibid. m Tertius modus videtur probabilior ; quod una tantū sit actualis satisfactio , et ea sit nostra , Bellar. ibid. n Et tunc Christus excluditur . o Non erit absurdū si Sancti viri Redemptores nostri esse dicantur , cum aliquo modo passionibus suis delicta nostra possint redimere . Bellarm. de Indulg . l. 1. c. 4. p Homo sui ipsius Redemptor & Salvator appellatur : nec propterea ulla fit Christo injuria . Idem de Purgat . lib. 1. cap. 14. q Condignè satisfacit . Ibid. cap. 13. r Non id habet Catholica doctrina ut operibus illis , quae fiunt sine fide & auxilio Dei gratuito mereri possint homines remissionem peccatorum . Bellar. in Jndic . de lib. Cōcord . Mendac . 8. s Huc accedit , quod istis etiam operibus , quae fiunt ex fide et auxilio Dei , non tale tribuimus meritum , ut ei respōdeat ex justitia merces ; sed meritum solum impetrationis , ut Augustinus loquitur , quod Scholastici meritum de congruo , non de cōdigno nominare solent . Bellar. ibid. t Neque in hoc ulla est inter Catholicos differentia , ibid. u Ita Hieron . in Hosh. 4.14 . Grandis offensa , postquā peccaveris , irā Dei non mereri . Christi esse meruisti . Collatio Carth. cognit . 1. art . 8. Proponant , qui ista elicere meruerunt . Ibid. cognit . 3. art . 16. Quis supplicavit , quis legem meruit ? Quis judicium postulavit ? Et Sedul . & alius nescio quis Hieron . nomine in Rom. 4. Magna beatitudo est sine labore legis & poenitentiae , Domini gratiam sola fide promereri ; sicut siquis aliquam dignitatem gratis accipiat . x Pacem sub hac lege meruit , ut captivos nostros redderet . Ammian . hist. lib. 17. Pacem quam ipse meruit , ei quoque debere proficere , Ibid. y Augustinus explicat quomodo fides mereatur , cum dicit eam impetrare remissionem peccatorum . Bellar. de Iustif. lib. 1. cap. 21. Sed & Bellarm. ipse ibid. l●b . 5. cap. 2. exponit illud Vulg. versionis Hebr. 13.16 . Talibus hostijs Deus promeretur , i. ut Oecumenius , placetur Deo. z Qu●dsi aliquis veterum vocabulo promerendi usus est , non aliter intellexit , quam consecutionem de facto . Stapleton . prompt . Fer. 5. post Passion . Dominic . Videatur Vega infra . a Multum interest inter meritum & impetrationem , Bel. de Bon. oper . in particul . l. 1. c 9. b Jmpetramus etiam quae non meremur . Tho. sum par . 1 a. 2 ae . q. 114. a. 9. A man may impetrate , and not deserve : & a man may deserve and not impetrate , Anonymꝰ Author cōtra Bellij Ruinam Papismi . Meritum enim innititur justitiae ; & non potest Deꝰ homini negare quod meruit , &c. Sed impetrare est liberalitatis divinae : si det , est gratiae ; si non det , non potest ●rgui injustitiae . Adrian . quod lib. q 8. c Veniam Arbitione precante meruerunt . Ammian . hist. l. 15. Quia Dei filium Iudea contempsit , Gentilitas promeruit . Greg. in 1 Reg. 2. Maria sola ma●er Domini fieri meruit . Eusebij Emiss . nomine in Dominic . 4. Advent . Pare●e meruit eum , quem constat nullum habtisse peccatum . August . de Nat. & Grat. cap. 36. Ipsum Deum homin●m factum & concipere & parere , non humanis meritis , sed concepti nascentisque ex ea summi Dei dignatione promeruit . Fulgent . de Grat. & Incarn . cap. 7. Laetiores interim quod virgas evaserint , quàm quod meruerint principatum , Bernardus De pueris ad praelaturam promotis , Epist. 42. Itaque ingenuè Vega de Justificat . lib. 8. cap. 8. agnoscit , usurpari apud Patres nomen Meriti , ubi nulla est ratio Meriti , neque de congruo , neque de condigno . d Miles Gallicanis sudoribus nec donatioum meruit , nec stipendium . Ammian . histor . lib. 17. e Sol●n● meritum appellare quemlibet actum bonum , ratione cujus aliquid aliud accipimus : ut ex Augustin● perspicu● patet , Bellarm. de Grat. & lib. Arb. lib. 1. cap. 14. f Mercedem quandam esse dicimus , quae magis debetur ex gratia , quam ex justitia ; sive quae imputetur sec. gratiam , & non sec. debitum ▪ Idem de Iustific . lib. 1. cap. 21. g Si propriè appellentur ea quae dicimus merita nostra , spei quaedam sunt seminaria , charitatis incentiva , occultae pr●destinationis indicia , futurae glorificationis praes●gia , via regni , non causa regnandi , Bern. de Grat. & lib. arb . * Quod nos dicimus mereri , Graeci dicun● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bellarm. de Iustifi● . l. 5. c. 2. “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. dignum esse . Idē ibid. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Schol. Thucyd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Suid ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. Sophocl . “ Non ait , ut digni sitis , s●d ut digni habeamini , Cajetan . in 2 Thess. 1.5 . * Talibus hostijs promeretur Deus , Hebr. 13. § Rh●mens . Hebr. 13. ¶ Sensus est , tali●us hostijs delectatur , sive placatur D●us , ut hab●t cōmentarius Chrysostomi : vel t●libus hostijs pl●cetur Deo , ut exponit Oecumenius , Bellar. de Iustific . l. 5. c. 2. * Significat Deum delectari bonis , ●isque concilia●i , & induci ad benefaciendum ijs qui ben● operantur , Ibid. * Imò , dignari , ut Cic. de Orat. l. 3. h Imagines coli eodem cultu cū Proto●ypo , sive quo coluntur , quorum sunt imagines ; Christi & Dei latria : est opinio cōmuni Theologorum sententia recepta . Sic Thom. Albert. Palud . Almain . Marsil Maiol . Capreol . Cajetan . & caeteri juniores . Azor . institut . l. 8. c 6. et Greg. de Valent. de Jdolatr . l. 2. c. 6. i Si de reipsa agatur , admitti potest Imagines posse coli impropriè vel per accidens , eodem genere cultus , quo exemplar ipsum colitur , &c. Bellar. de cult Sanct. l. 2. c. 23. k Quādo imago accipitur pro ipso exemplari , cujus vicem gerit , Ibid. l Cum exemplar cōsideramꝰ quasi im●gine vestitum , &c. Ibid. m Quantū ad modum loquendi , praesertim in concione ad populum , non est dicendum imagines ullas adora●i debere latria ; s●d ● contrari● , non deb●re sic ado●ari● Bellar● . ibid. cap. 22. n Offendit aur●● Catholicorum . o Praebet occasionē haereticis liberius blasphemandi , Ibid. p Remissio veni●li●m justo Dei judicio redditur bonis meritis justorum . Bellarm. de Iust. sic . l. 1. c. 21. q Opera justorum ex charitate facta esse meritoria vitae aeternae ex condigno . Bellar. de Iustif. l. 5. c. 16. r Non solum ratione pacti , sed etiam ration● operū , Ibid. cap. 17. s Catholici omnes ag●oscunt , opera bona justorū esse meritoria vitae aeternae , Ibid. c. 16. t Aliqui ●ensent non esse utendum vocibus his de condigno & de congruo . Sed absolutè esse dic●ndum , Opera justorum esse & meritoria vitae aeternae ex gratia Dei. Ita Tho. Wald●ns . de Sacram. tom . 3. c. 7. & Paul ▪ Burg. addit . ad Lyr. in Psal. 35. u Alij volunt esse meritoria de condigno largo modo , quod respectu condigni propriè sumpti dicatur congruū , respectu cōgrui possi● dici condignum . Ita Durand . in 2. Sent. d. 27. q 2. Et Greg. Arimin . in 1. Sent. d. 17. q. 1. art . 2. x Quidam distinguunt inter dignū & condignum , & meritum ex digno admittunt , non ex condigno . y Communis sentētia ▪ Theologorū admittit simpliciter meritum de condigno . Bellarm. ibid. a Quidam existi●nant opera bona nō esse meritoria vitae aeternae ex condigno ratione operis , sed tantum ratione pacti , & acceptationis divinae , Bellar. de Iustific . l. 5. c. 17. Quidam existimant opera bona nō esse meritoria vitae aeternae ex condigno ratione pacti , & acceptationis divinae , Bellar. de Iustifi● . l. 5. c. 17. b Ita Scot. in 1. Sent. d. 17. qu. 2. quem al●j quoque ex veteribus scholasticis sequuntur . c Non desunt qui censent esse meritoria ex condigno ratione operis , etiamsi nulla extaret divina conventio . Ita Cajetan . in Thom. p. 1● . 2● . q. 114. a. 1. & Dominic . à Soto de Nat. & . Grat. c. 7. d Nobis media sententia probabilior videtur , esse sci● . meritoria ex cōdigno ratione pacti & operis simul , Bell. ibid. e Non quod sine pacto & acceptatione non habeat opus bonū proportionem ad vitā aeternam ex operis dignitate , Ibid. f Detrabitur de gloria Christi , si merita nostra sint ita imperfecta , ut non sint meritoria ex condigno , nisi ratione acceptationis Dei , Ibid. * Absit ut justi vitam aeternam expectent sicut pauperes ●leemosynam , mult● namque gloriosius est ipsos quasi victores & triumphatores eam possidere , tanquam palmam suis sudoribus debitam . Ruard . Tapper . explic . art . Lovan . tom . 2. cap. 9. g Ita ut in bono opere sit quaedā proportio & aequalitas ad praemium vitae aeternae , Ibid. h Satis est proportionalis aequalitas , Ibid. c. 18. i Modus futuri judicij erit sec. justitiam commutativam , quoniam Deus non solum cōstituet proportionalem aequalitatem inter merita & praemia , sed etiam absolutam aequalitatem inter opera & mercedes , Ibid. cap. 14. k Vbi opus est per se aequale mercedi , Ibid. l. 1. c. 21. verè par mercedi , Ibid. l. 5. c. 17. l Meritum verè & propriè , Bellar. de poenit . l. 4. c. 8. m Simpliciter & absolutè tale . Idem de justific . l. 5. c. 18. n Meritum ex justitia & sec. debitum . Ibid. l. 1. c. 21. Ex justo Dei judicio , Ibid. l. 5. c. 16. o Meritum ex gratia magis quam justitia : meritum imperfectum , Ibid. l. 1. c. 21. Meritum impetrationis tantum , Ibid. & in Ind●c . de lib. concord . sup . p Rhemens . in 2 Tim. 4.8 . * I●dem in Hebr. 6. ●● . q Damnatum Parisijs an . Dom. 1354. Fr. Guidonis enunciatum hoc : Quod homo meretur vitam aeternam de condigno : quod si non daretur ei , ficret injuria , & quod Deus faceret sibi injuriam . In Bibliothec. Patr. tom . 4. edit . 2. r Temerarium & blasphemum esse dicere , Deum fore injustum si meritis hominum justorum non reddat mercedem , &c. Ex Durando Bellarm. de Iustific . l. 5. c. 16. Vide Durandum in 2. Sent. d. 27. q. 2. Nam quod Bellarm. promissam , addit , de suo ●st . s Requiritur pactū & conventio : nisi enim id praecesserit , non potest ex justitia commutativa , neque ex distributiva etiam , opus alterum oblig●re , quantumvis eximium sit , & aequale mercedi , Idem de Iustific . l. 5. c. 14. t Non defunt gravissimi Autores , qui sentiant , Omne opus bonum hominis justi & habitu charitatis praediti , vitae ●tern● meritoriū esse , 〈◊〉 . c. 15. u Probabilius videtur ad meritum exigi , ut opus bonū , vel tunc cū fit , actu imperetur à charitate , atque in Deum ut finem ultimum referatur ; vel certè nascatur ab actu imperato à charitate , atque in Deum ante relato ; quod est virtute non actu 〈◊〉 Deū referri , Ibid. x Si opus aliquod sit multo inferius mercede ex conventione promissa , ut si Dominus vineae cōduceret operarios , & nō denarium diurnum , sed centum nummos aureos pro mercede promitteret , non esset meritum ex condigno ratione operis , Bellar. de Iustific . l. 5. c. 17. y Finiti ad infinitum nulla est proportio . Itaque rectè Fulgent . ad M●nim . l. 1. Tantum ibi gratia divinae retributionis exuberat , ut incōparabiliter atque ineffabiliter omne meritum quamvis bonae & ex Deo datae humanae voluntatis & operationis excedat . * Quid dignū facimus ut participes coelestibus fieri inveniamur ? &c. Thom. Wald. citante Vega de merit . q. 4. “ Rom. 8.18 . § Reputo igitur sauiorem Theologum , fideliorem Catholicum , & Script . sanctis magis concordem , qui tale Meritum simpliciter abnegat , Idem ibid. a Totis licet animae & corporis laboribus desudemus , totis licet obedi●n●i● viribus exerceamur , nihil tamen condignum merito pro coelestibus bonis compensare & offerre valebimus , Euseb. Emiss . nomine , homil . 3. ad Monarch . b Quanto labore digna est requies quae non habet finem ? Si verum vis computare & verum judicare ; aeterna requies aeterno labore rectè emitur . Sed noli timere : miseric●rs est Deus , Aug. in Psal. 93. c Si h●mo mille annis serviret Deo etiam ferventissimè , no● meretur ex cōdigno dimidiam diē esse in regno caelorum , Anselm . de Mensur . cruc . c. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. in Matth. hom ▪ 79. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem ibid. “ Non tibi reddit debitam poenam , sed donat indebitā gratiā , Aug. in Psa. 31. d Facilius & minus est reddere aequivalēs ejus quod quis accepit ab alio , quā eum constituere debitorem : quia ad constituendum eum debitorem requiritur quod plus reddat quam acceperit , ut sic ratione plurium alius efficiatur debitor , Durand . in 2. Sent. d. 27. q. 2. e Etsi proximo forte videatur quis reddere plus quam debeat ; Deo tamen nemo unquam reddit quod debet . Ber. de Divers . 36. Et hinc Thom. Bradward . de Caus. Dei , l. 1. c. 39. Nullus potest reddere plenarie debitum quod accepit à Deo , quare nec quicquā mereri ab eo ex pure debito & condigno . f Vide supra ex Bellarm. de Iustific . l. 5. c. 7. * Superbia species est , qua quis credit habere pro meritis suis bona , quae à Deo habet . Gul. Perald . sum . tom . 2. tract . 6. part . 3. c. 2. g Philip. 4.11 . Vse 4. Errors 2. Error 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . Ope● . lib. 1. 〈◊〉 d●ves cupidit●●●m ●●rritat . Se● . epist. 7. i Instateq●it auriga , 〈◊〉 vinc●tibus ; illum Praeteritum temnens extremos intereun●e , Horat. Sat. 1. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de Tranquil . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysostom . in 2 Thessal . Homil. 2. Quod enixe concupiscunt ut sit , conta●escunt quod esse non possit , Gilbert . in Can● . 19. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plutarch . de Tranquil . n Ester . 5.13 . o 1 King. 21.1 — 4. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ibid. Quantumlibet saepe obligati , si quid ●●um neges , hoc solum meminirum● quod negatum est , Plin. epist. 4. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Basil. Caesar ▪ hom . 5. Quid facit oblivion●m acceptorum ? cupiditas accipiendo●um , Sen. epist. 8● . Non quid habeamus , sed qu●d petamus , inspicimus ; non in id quod est , sed quod appetitur inten●● . Nec e● intu●●●r qu● nos alijs praeposu●re ; sed ea solum quae praecedentium fortuna osten●a● . Non potest quisquam & invid●●e & gratias agere . Jdem de Benes . lib. 3. cap. 3. Non quod hab●t numerat ; tantum quod non habet ▪ optat . Mani● . Astron●m . l. * In quo dilexisti nos ? Mal●● . 1.2 . Et sic ●sti , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( ita quippe legendum . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plut. de Tranquil . q Inops potentem dum vult imitari perit . In prato quodam rana conspexit ●ovem , Et tacta invidia tantae magnitudinis , Rugosam inflavit pellem ; tum na●os suos interrogavit , an ●o●e esset ●atior . Illi negarunt : rursus in●ēdit cutem maj●●e ●isu . — Novissim● indig●nta dū vu●● validius inflar●●ese , rupto jacuit ▪ corpore . Phaedr . 〈◊〉 8. Videatur & Horat. serm . l. 2. S●t . ● ▪ Hi●c Marti●● . l. 10. epist. 79. Grandis ut exiguā●os ranam ruperat ●li● ; Sic , puto , Tor●●atu●●umpet Ola●ilium ▪ Sanum itaque Greg. N●z . consili●m de Euta● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Error 2. r Matth. 26.39 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Epicte● . Arian . dissert . l. 2. c. 17. Deus quae voluit qui vult , semper est f●●lix . Sic enim ●omo 〈◊〉 humanis in divina dirigitur , cum voluntati humanae volunta● divina praefertur . Aug. in Ioan. 5● . Vide quid ●quiu●●it , aut t● voluntati divinae conf●rmando subdere , aut quod ipsa tu● subservia● ▪ voluntati ▪ Gers●● ▪ ●●nsol . Theol. l. 2. c. 1. s Mat. 6.10 . t Iob ▪ 1.21 . 〈◊〉 sed & dedi● ▪ Sen. ep ▪ 〈◊〉 . Tu●●sti ▪ qu●●iam tun● erat ▪ Bern. de Temp. 110. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epict●t . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Idem Arian . dissert . l. 1. c. 11. Ita Hieron . ad Iulian. Tulisti libero● q●o● ipse d●deras . Non contrist●r quod recepisti ; ag● gratias quod dedisti . Et Iuli●● . Imper. apud Ammi●● ▪ l. 25. Vi●am rep●s●●nti 〈…〉 fidei red●●turus exulto . x Quanti humiliantur , & humiles non sunt ? Bern. in Cant. 34. Et nec fractis cervicibus inclinantur , Hieron . ad Aug. epist. 26. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plut. de Tranquil . Meritò itaqu● Comic . Stich. 1.2 . Eam mulierem sapientem praedica● , quae aequo anim● pati potest sibi esse pejus quam suit . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dion . Cass. hist. lib. 57. Apicius cum sestertiûm millies in culinam congessisset , aere alieno oppressus , rationibus inspectis , superfuturum sibi sestertiûm centies computavit , & velut in ultima fame victurus si sestertiûm cent●es vixisset , veneno vitam finivit , Sen. ad Helv. c. 10. Hinc Martial . l. 3. ep . 22. Dederas , Apici , ter trecenties ventri : Sed adhuc supererat centies tibi laxum . Hoc tu gravatus ut famen & sitim , ferre , summa venenum potione dux●sti ▪ N●l est , Apici , tibi gulosius factum . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plut de Tranquill. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Favorin . — majorise pauperiorum Tur●ae comparet . — Horat. S●● . 1. Si vis gratus esse adv●●su● Deum , & adv . vitam tu●m , cogita quam multos antec●sseris . Cum aspexeris quot ●e ant●cedant , cogita qu●● sequantur , Sen. ep . 15. Aspice quanto major pars si● pauperum . Idem ad Helv. c. 12. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Aristip. apud Plut. de Tranquill. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Diogen . apud Plut. de pros . not . de muribus ; quos & reliquis suis vescentes parasitos suos appellitabat , Laert. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — Homer . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Diog. apud Laert. & Plu. de Sanit . tuend . Domum redeamus , Cic. Bruto . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Athen. Dipnosoph . l. 12. Vel ut Plut. in Alcib . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Puto tamen Plut. ex Athen. castigandum : qui & in Erot. sic extulit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xyland . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Act. 17.25 . 1 Tim. 6.17 . g 1 Chron. 29.12 , 14 , 16. h Rabbi Gam-zoth· ex or● D. Leifeild· i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etiā hoc bon●m est ; Et hoc etiam ; Et hoc ; Sic Ezech. Esai . 39.8 . Et Antigonus m●rbo correptus levi●s●ulo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Apophth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Plut de Tranquill . k Doles quod amisisti ? gaude quod evasisti , Sen. excerpt . de remed . fortuit . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plut. de Tranquil . m Esai . 1.9 . Lament . 3.22 . Ezra 9.13 , 15. Nehem. 9.31 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. Epitaph . Patr. Habere siquidem eripitur ; ●abuisse nunquam , Sen. Particular 2. Gods Goodnesse . Grounds 2. Ground 1. Gods Mercie . Observat. 3. o Psal. 103.4 . p Coronat te . Vulg. & Vatabl. quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corona . Vnde Aug. de verb. Ap. 2. Post redemptionem ab omni corruptione quid restat nisi corona justitia ? Ipsa cer●è restat ; sed eliam sub ipsa vel in ipsa non sit caput turgidum , ut recipiat coronā . Dicturus erat , Coronat me ; merita mea fatetur , &c. debitū redditur non donatu● . Audi , &c. De misericordia te coronat , de miseratione te coronat . Non enim dignus fuisti qu●m vocaret , & vocatum justificaret , & justificatum glorifica●●t . Et de sp . & lit . cap. 33. Hoc fiet in judicio , ubi necessarium suit commemorare miseric . & miserat . Vbi jam exigi d●bita & reddi merita si possent videri , ut nullus esset misericordiae locus . Necessaria itaque est nobis Salvatoris misericordia , sive cum convertimur , sive cum praeliamur , sive cum coronamur . Idem de Corrept . & Grat. cap. 13. q Cingit , vel circumtegit , Iun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Psalm . 5.12 . Benevolentiâ tuā tanquam umbone circumteges eum . r Psalm . 103.10 . s Nam si secundum merita tibi daret , damnaret 〈◊〉 , August . in Psalm . 102. Si quod debetur redderet , utique damnaret . Idem in Psalm . 31. Si vellet pro meritis agere , non inveniret , nisi quod damnaret . Idem in Psal. 94. t Psal. 32.10 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cōfirmation . x Vise August . supr . de verb. Ap. Serm. 2. Considerations 2. Consider . 1. Gods Promises . a Exod. 2● . 6 ▪ & 34.7 . Deut. 5.10 . * Luk. 1.50 . “ Psa. 103.17 , 18. b Malac. 3.17 . c Iam. 2.13 . Misericordiam qui non praestat alt●ri , ●ollit sibi . Chrysol . ser. 42. d In illo j●dicio , in quo j●st● coronantur , et injus●i damnan●ur , alij cū misericordia , alij sine miseri● . j●dicandi . Nam cum d●cit , Iud●cium erit sine miseric . jis qui non fecerunt misericord ā manifestatur in his , i● quibus inveniuntur bona opera misericordiae j●dicium cum misericordi● fi●ri , a● per hoc ipsam etiam misericord●ā meritis bonorum operum reddi , Aug. de Corrept . et Grat. cap. 13. e Matth. 5.7 . f Rom. 6.23 . g Sicut Joan. 12.50 . & 17.3 . Quod & Piscator observat . h Mors merit● stip●ndium , qu●a militiae Diabolicae mors aeterna tanquam debitum redditur . Vbi cum posset dicere , & rectè dicere , Stipendium just●tiae vita ; maluit dicere , Gratia Dei vita aeterna , ut hinc inte●ligeremus , Deum nos ad vitam aeternam , non pro meritis nostris , sed prō sua miseratione perducere , August . de Grat. & lib. arb . cap. 9. & Gloss. Ordm. in Rom 6. i Gratia nisi gratis sit , gratia non est , August . Enchir. c. 107. Gratia enim vocatur , quia gratis datur . Idem in Ioan. 3. Quomodo est ergò gratia , si non gratis datur : quomodo est gratia , si ex debite redditur ? Idem de Grat. Chri●ti , c. 23. Nisi gratuita non est gratia . Ibid. c. 31. Nullo modo est gratia , nisi fuerit omni modo gratuita . Idem de pecc . Orig. cap. 24. k Mortis stipendium ; Vitae donativum . Tertul. de Resurr . carn . Quo vocabulo usus est & Durand . in 2. Sent. d. 27. q. 2. l Aeternam vitam nullis potes operibꝰ promereri , nisi gratis detur & illa , Bern. de Temp. 48. Vnde & scitè subjungit Idem ibid. Jpse enim peccata condonat , ipse donat merita , & praemia nihilominus ipse redonat . * Merces ex dono nulla est , quae debetur ex opere . Hilar. in Matth. Can. 20. “ Debitum & donum non consistunt , Faber . in Rom. 8. † Non d●cit , quod st●pēdia justitiae vita aeterna : ut intelligamus non ex nostris meritis , sed ex gratuito Dei dono assequi nos vitam aeternam , Caje● . in Rom. 6. ¶ Ecce meritum ; ecce justitia , cujus stipendium est vita aeterna : nobis au●ē est donum ratione ipsius Christi Iesu. Idem ibid. m Psal. 62.12 . n Psal. 143.8 . o Greg. in Psal. Poen●● . 7. p Si illa Sanctorum f●licitas &c. misericordia est , & non meritis acquiritur , ubi erit , qu●d scriptum est , Et tu reddes &c. Si secundum opera redditur , quomodo misericordia aestimabitur ? q Sed aliud est secundum opera reddere , & aliud propter ipsa opera reddere , Greg. ibid. r In co quod ●ec . opera dicitur , i●sa operum qualitas intelligitur , ut cujus apparuerint bona opera , ejus sit & retributio gloriosa , Ib. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè vertitur , secundum meritū , vel pro merito & dignitate operū Quid est enim reddere sec. opera , nisi reddere sicut opera mer●tur ? Bel. de j●s●ific . l. 5. c. 2. t Illi namque beatae vitae , in qua cū Deo & de Deo vivitur , nullꝰ poterit aequari labor , nulla opera cōparari , &c. Greg. ibid. u Rom. 8.18 . Minora sunt omnia quae patimur & ind●gna , pro quorū laboribꝰ tanta repēdatur f●turorū merces bonorum , Amb. epist. 22. x Ne si unus quidē univ●rsa● sustineret , B●r. de Tēp . 48. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Macar . homil . 15. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non dicit , nobis , sed , in nobis . Neque enim erimus oti●si spectatores , sed participes gloriae , 1 Ioan. 3.2 . Bern. de Praecept . & Disp●ns . z Quid sunt merita omnia ad tantam gloriam ? Non sunt talia hominum merita , ut propter ●a vita aeterna debeatur ex jure ; aut Deus injuriam faceret , si e●m non donaret , Bern. d● Temp. 48. Itaque scitè Prosper . in Psal. 102 Per candem misericordiam dan●ur cor●nae mer●torum , ●er quam data sunt merita coronarum . * Rhem. in Hebr. 6.10 . a Neque gratia salutis operibus debetur , sed solius Dei bonitati , Iac. Faber . in Luc. 3. b Delcatur , Iudex expurg . Belgic . c Non in Meritis , sed in misericordia Dei salus humana consistit , Origen . in Rom. l. 9. c. 11. Consider . 2. The Saints Prayers . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. de Compunct . 2. e 1 Sam. 13.14 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Idē in Psa. 12. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ibid. § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ibid. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ibid. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Idē de Compunct . 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. in Psal. 12. i Psal. 13.5 . k Psal. 4.2 . l Psal. 6.2 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. in Psal. 6. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Idem in Psalm . 4. o Psalm . 109.21 . p Psal. 6.4 . & 31.16 . & 109.26 . q Propter misericordiam tuam , non propter meritum meum , August in Psal. 6. & Ruff●● . ibid. r In misericordia tua , non in justitia mea . Ruffin . in Psal. 30. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. in Psalm . 108. Non quia ego sum dignus , sed quia tu es misericors , Aug. in Psal. 30. Conc. 3. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. ibid. u Gratuita gratia commendatur , non ex op●rum debito , Prosper . post . Aug. in Psal. 108. e Non de meis meritis confidens , ut me sal●ū facias suppl●●o , sed de sola misericordia tua praesumens impetrare , quo non de meritis meis spero , Greg. in Psal Poenit. 1. f Noli me audire secundum judiciariam sev●ritatem , sed sec. misericordissimam bonitatem , August . in Psalm . 30. & ex eodem Lombard . ibid. g Negat merita sua , Cassiod . in Psalm . 30. h Salvum se petit fieri , non sec. merita sua , sed propter divinam misericordum : in qua dum fixa spes ponitur , venia facilius impetratur , Idem in Psalm . 6. i Psalm . 119.41 . k Secundum verbum tuum , non sec. meritum meum , August . in Psalm . 118. l Filius esse vult promissionis , non elationis , Ibid. m Psalm . 25.11 . n Propter nomen tuum , non propter meritum meum , Ruffin . in Psal. 24. o Sed & quantumlibet poeniteat , quantumlibet se affl●ctet & maceret , Propter nomen tuum , non propter meritum meum propitiaberis peccato meo , ait justus , Bern. de Divers . 22. p Totam salutē suā hic attribuit misericord●ae salvatoris , Hugo in Psal. 24. q Psal. 25.7 . r Non secundū irā , qua ego dignus sū ; sed sec. misericordiam tuam , quae te digna est , Aug. in Psal. 24. s Non propter meritū m●ū , sed propter bonitatem tuā . Ex Aug. Alcuin . & Gloss. Ordin . Lomb. in Psal. 24. t Dicendo , Propter bon . t. D. fecit intelligi , Non propter mer. meum . Cassiod . ibid. u Vnde nullum fas est aliquando praesumere , nisi quē graviter contingit errare , Idem ibid. x Psal. 31.3 . y Propter nomē tuum , nō propter meritum meum , Aug. in Psal. 30. Conc. 1. & Hugo ibid. & in Psal. 142. z Non quia ego sum dignus ; sed ut tu glorificeris , Idem ibid. a Psal. 119.149 . b Nos si semel jejunamus ut hominibus placeamus , aut exiguum nescio quid damus , dum pulsantem fores nostras inopem non sustinemus ; deberi nobis ut audiamur existimamus , Hilar. in Psal. 118. part . 19 c Post haec &c. in operibus bonitatis totius perfectus , totum de Deo sperat , totum ex misericordia ej●s expectat , omnem in ea spem repon●t , au●●ri secundum ●am vocem suam r●gat , Ibid. e Gen. 24.12 . f See Sermon on Eleazers Prayer . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. tom . 8. serm . 15. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ibid. i 2 Tim. 1.16 , 17. k Ibid. 18. l Vt sicut Apostolum requirens invenit , sic & misericordiam quaerens inveniat apud judicem , Ambr. nomine in 1 Tim. 1. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysostom . in 2 Tim. hom . 3. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Ruard . Tapper . supra . Absit , 〈…〉 pauperes eleemosynā expectent . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. ibid. r 2 Tim. 4.14 , 16. Aliter enim de eis , qui ex malitia obstiterant ; aliter pro eis , qui ex infirmitate deliquerant , uti & Aug. observat in Josh. quaest . 30. s Dan. 9.18 . Vide Hug. Card. in Iob 9.21 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. adv . Eunom . Orat. 4. u Impetratio orationis innititur misericordiae ; meritum autē condigni innititur justitiae . Et ideò multa orando impetrat homo ex divina misericordia , quae tamen non meretur secundum justitiam , Tho. sum . part . 1 a. 2 ae . q. 114. a. 6. x Non meriti aestimator , sed veniae largitor , Missal . in post-commun . y Psal. 65.3 . * Quid meriti apud Deum po●erimꝰ obtendere , cui debemus omnia ? Luc. 17.10 . Quid nobis de bonis operibus poterimus applaudere , cum universae justitiae nostrae sint quasi pannus menstruatae apud Dominum ? Esai . 64.6 . Nulla igitur in Deum sunt nostra merita , cui debita sunt omnia quae praestamꝰ . Iodoc. Cl●cthov . in Canon . Miss . z Qui petit , primò d●bet attendere , ut pro suis me●itis nihil accepturū se putet , sed de Dei mis●ricordia tantum , quicquid rogaverit , impetraturum . Bern. in Sentent . * Causam excogitare quare debeat concedi : & hoc non merita nostra , sed miseratio Domini , Aquin. in 1 Tim. 2. † Hebr. 4.16 . “ Jbidem . a Fides aliquando recipit , quod oratio non praesumit , Bern. de Grad . humil . Et instat in Laz. resuscitato , Ioan. 11.23 . b Gen. 28.20 . Vberior semper est Dei gratia , quam nostra precatio , Ambros. in Luc. Et instat . in latrone in Paradisum trāslato . Luc. 23.42 , 43. Sic 2 Paral. 1.12 . Psal. 21.4 . Luc. 15.19 , 22. c Gen. 33.6 . d Gen. 33.11 . e Iusti nihil tribuent meritis suis. Nō tribuent nisi totum misericordiae tuae , Aug. in Psal. 139. f De est gratiae , quicquid meritis deputas , Ber. in Can. 67. Vse 1. g Id quod ex condigno quis meretur , non ex m●s●ratione , sed ex merito accip●t , Thom. sum . part . 1 a. 2 ae . q. 114. a. 3. h Secundum judicium justitiae , Tho. ibid. Impetratio orationis nititur misericordiae ; meritum autem condigni innititur justitiae , Idem ibid. art . 6. i Etiam merces nostra gratia vocatur . Si gratia est , gratis datur . Aug. in Psal. 31. Nam gratia sic nominatur , quia gratis datur , Idem in Psal. 43. Opponitur autem gratia debi●o , Bellarm. de Grat. & lib. arb . l. 1. c. 1. ex Rom. 4.4 . & 11.6 . k Rom. 4.4 ▪ & 6.22 , 23. l Augustin . de Civitat . lib. 12. cap. 9. Scripsit ipsam beatitudin●m hominibus nunc esse donum , quae merces meriti futura erat , si primus homo ●●are voluisset , Bellarmin . ibidem , lib. 2. cap. 17. m Quaerimus misericordiae meritum , & non invenimus : quia nullum est misericordiae meritum , ne gratia evacuetur , si non gratis don●tur , sed meritis redditur , Lombard . Sent. lib. 1. d 41. A. ex Aug. ep . 105. n Rom. 11.6 Omne meritum repugnat gratiae , Thom. sum . part . 1 a. 2 ae . q. 114. a. 5. o Si misericordia est , meritis non acquiritur , Greg. sup . in Psal. P●n . 7. Vide & quae Thom. sup . Quod redditur potius ex liberalitate dantis quam ex debito operis , non cadit sub merito de condigno sir●ctè & propriè sumpto , Durand . in Sent. lib. 2. d. 27. q. 2. p Miseremini mei ; non quia d●gnus , sed quia inops ; non quia merui , sed quia eg●● . Iustitia meritum quaerit , misericordia miser●am , Bern. epist. 12. * Si dantur hominibus b●na pro meritis co●ū , quae gratia Dei erit ? Sicut si pater●am lias s●ivat operario operationē quam ipse meruit , in hoc nullam gratiam ei ●acit , Guil. Perald . sum . tom . 2. tract . 6. part . 3. cap. 2. “ Non est quo gratia intret , ubi jam meritum occupavit , Bern. in Cant. 67. q Cū justificat impium divina miseratio , locum meriti non potest habere praesumptio . Deb●tor enim est , antequam pareat pr●ceptis : & nisi paruerit , damnatus est . Si autem fecerit , non hab●t gloriam , quia inutilis ser●us est , qui nihil amplius operatur , Primas . in R●m . 4. & H●eron . nomine ibid. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 8.12 . * 59. Bern. in Ser. de quadrupl . d●b . demonstrat pluribus de causis in solidū , omnia opera nostra bona esse d●b●ta Deo , ita ut possit omnia exigere , etiamsi praemium nullum dare velit , Bellarm. de Iustific . l. 5. c. 13. † Quid ergo de nobis sentiendum qui non omnia servamus , qui multorum rei sumus ? Non in●tiles tantum , sed minus quam inutiles nos esse , Cajetan in Luc. 17. r Nemo Deo totum reddit quod debet , Bernard . de Divers . Serm. 34. Nullus potest d●cere quod debe●am feci , nisi qui exemptios est à dicendo , Dimitte nobis debita nostra , Cajet . in Luc. 17. Observ. 2. Vse 3. s Vide Bern. in Psal. 90. ser. 9. sup . Sed & Ambr. in Psal. 1●8 . p. 20. Nemo sibi arroget ; nemo de meritis glorietur : sed misericordiam invenire speremus omnes per Dominum Iesum ▪ De illo veniam , de illo indulgentiā postulabo . t Sic Luk 18.13 . Publicanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Basil. Sel. ser. Tota humilitate ad misericordiam recurramus , quae Sola potest servare animas nostras , Bern. in Cant. 14. u Quid faciat justus & misericors Dominus ; altera gloriante in lege & applaudente justitium sibi , nec indigente misericordia , sed despiciente ipsam qua indiget ; altera è regione propria cognoscente delicta , cōfitente indignitatē , renu●nte judiciū , ●●agitante misericordiā ? Quid , inquā , faciat judex , cui & judicare & misereri aequè familiare utrūque ? Quid possit sanè convenientius , quā ut prosuo quaeque accipiat voto , judiciū illa , ista misericordiā , Illi judiciū quaerunt , & habeant : nos autem super misericordi● honoremus Deum . Est & judicium , ut qui contemnit Dei misericordem justiti●m , & suam volunt statuere , quae non justificat , sed accusat , eidem suae justitiae relinquantur , opprimendi magis quam justificandi , Bern. in Cant. 14. x Psal. 130.3 , 4. & 143.2 , 3. I●est quippe Deo & misericordia judicanti , & judicium miseranti . Nam quisquis velut nimium justus judicium ●●ne misericordia quasi securus expectat , iram justissimam provocat , Aug. epist. 29. Jtaque , Vae etiam laud●bili vitae hominum , si remota misericordia discutias eā ? Idem Confess . l. 9. c. 13. Si enim remota tunc pietate discutitur , in illo examine etiam justi vita succumbe● , Greg. Moral . l. 9. c. 11. y Si non pro meriti● operum , sed in gratiam fidei & justitiae Christi misericorditer imputatae vita aeterna daretur , non justiti● Iudicis , sed misericordiâ Patris , vel liberalitate Principis 〈◊〉 esset , Bellar. Apolog. adv . Sereniss . Reg. Britan. c. 7. Assumat Pontificius quivis : videbis statim quid sequatur , Nihil opus scil . alterutrâ . z Merces o● Christi meritum non datur , Suarez in 3. Thom. Disp. 41. §. 3. † In retr●butione bonorum ad Christi meritum non aspicitur . Quod operibus bonis vita reddatur aeterna , id nō Christi meritis ascribendū est . Mich. Baius de merit . oper . l. 1. c. 9. a Matth. 16.60 . Luk. 18.11 , 12. b Omnia Deo tribuit , &c. quod cū facere oportet , qui novit gratus esse , et ut par est , in bonorū cōfessione gratias agere , Faber de Paulo in Ephes. 1. c Nimius sui suspectus ingratos , & maxime , facit . Inde est , ut omnia meruisse se homines existiment , & in solutum accipiant . Sen. de Benef. l. 2. c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Chrysost in Matth. hom . 25. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Idem in Psalm . 5. “ Teneri neminem ad gratias reddendas pro ea re , quam , ex condigno meruit , recte docet Thom. Bradward . de Caus. Dei , lib. 1. cap. 39. d 1 Cor. 3.18 . Sap●ens ne sit , ut sit sapiens , Augustin . de Consens . Euang. lib. 2. cap. 31. Stulti estote , ut sitis sapientes , Tertull. ad Marc. lib. 5. Hoc ipsum sapere est , insipi●●tiam agnos●ere , Bern. in Cant. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gregor . Nazianz. de sede Constant. e 1 Cor. 8.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit bion . Contra , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Basil. hom . 24. Hinc Socrates sapientissimus est habitus , quod hoc unum scire se profiteretur quod nihil sciret , Laert. & Plut. ad Colot . In omni siquidem negotio pretiosissimum est , intelligere quemque nescire se quae nesciat ▪ Colum. de rerust . lib. 11. cap. 1. f Phil. 3.12 , 13 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. in Philip. hom . 12. Viriꝰ quae nunc est in homine fasto perfecta ●actenus nominatur , ut ad ejus perfectionē pertineat etiam ipstus imperfectionis & in veritate cognitio , & in humilitate cōfessio . Aug. contr . ep . Pelag. l. 3. c. 7. Haec hominibꝰ soli perfect●o est , si imperfectos esse se noverint , Hier. ad Clesiphon● . c. 3. Beda in Luc. 17. & Aquin. in Caten . g Philip. 3.9 . Tunc justi sumu● , qu●ndo nos peccatores fatem●● ; & justitia nostra non ex propria merito , sed ex Dei con●●●tit . misericordia , Hieron . contr . Pelag. Dialog . 1. h Puritatem hic accipimus , ut per omnia quae agimus , injustitiam nostram ( ● . impuritatem ) purè & ●●militer Domin● conf●●●amur , Ber. de Divers . 16. i Sufficit ad meritum scire , quod non sufficiant merita , Ber. in Cant. 68. Ve ei , cū sufficere sua midetur insufficientia . Id●● de Divers . 27. k 2 Cor. 12.18 . Gal. 6.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Matth. Hom. 25. Dignisunt regno Dei , qui gloriam ejus scient●● ▪ nullam condignam ess● putant passi●nem , Primas . in 2 Thess. 1. Nes dignisumꝰ , sed dign●ti●ne ips●m , non dignitate nostra , ●er . de Ton. 11● . Vse 2. m Gen. 31.38 . — 40. n Moles●um verbum est , & on●rosum , & di●isso vult●● dicend● , R●g● , Se● de ●●nif . l. 2. c. 2. o Audi voces petentium : Nemo nō victuram semper in animosuo memoriā dicit : nemo non deditum se & devotū profitetur , & si quod aliud humilius verbum quo se oppigneraret , invenit . Sen. de Benes . l. 3. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Palad . Antholog . l. 1. c. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ibid. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . epist. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gregor . Naz. pro Pauper . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Idem epist. 45. q Audacter Deum roga , nihil illum de alieno rogaturus , Sen. epist. 10. r Iustitia enim in aequalitate consistit . Thom. sum . par . 2 a. 2 ae . q. 57. a. 1. & q. 62. a. 2. s 1 Chron. 29.11 , 14 , 16. t Matth. 20.25 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. pro Pauper . Mendici Dei sumus . Et quod petitur à nobis , à Deo nos petimus , Aug. de verb. Dom. 5. Quant●●●vis dives es , Dei mendicus es , Idem ibid. 41. & in Orat. Dom. An non mendicas , qui panem petis ? Idem homil . 14. x Nemo alij aut participium , aut parilitatem , ( aut praeeminentiam etiam ) invideat . Quis enim meritum praetendat , ubi in munere sola est gratia ? Gilbert . in Cant. 27. Ita enim erga alias largitas , ut erga alios nulla iniquita● , Aug. de Persever . cap. 4. y Multi sunt , qui non donant , sed pro●●ciunt , Sen. ep . 120. z Errat , siquis existimat facilem rem esse donare . Plurimum habet res ista difficultatis , si modo consilio tribuitur , non casu & impetu spargitur . Idem de Beat. c. 24. Multi perdere sciunt , d●nare nesciunt . Tacit . hist. l. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aristot. Stob. c. 3. Transeamus in ea , in quo nos c●sus ( imò Deus ips● ) deduxerit . Sen. de Tranq . c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictet . Arian . dissert . l. ● . c. 12. Hinc Thymarid●s ●i qui dixisset , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Di● tibi d●n● quae veli● ; resp●ndit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Im● vel● ego , quae Dij dederint . Iāb . vita Pythag. “ Nū . 9.17.18 . Grounds 2. Particular . 3. Gods truth . Mercie and Truth . a Psal. 25.10 . b Psal. 36.5 . c Psal. 40.11 . d Psal. 138.2 . e Ephes. 4.24 , 25. Veritas , sive veracitas pars est justitiae . Ex Cicer. de Invent . Thom. sum . part . 2● . 2 ae . q. 109. a. 3. Ground 2. Observ. 4 ▪ f Psal. 43.3 . g Psal. 54.5 . h Psal. 89.24 , 28. i Psal. 89.33 , 34. k Psal. 146.5 , 6. l Mark. 13.31 . m Iosh. 23.14 . Cōfirmation . Reason 1. n Psal. 94.9 , 10. Non ergò audit , qui ●ecit t●bi unde audias ? & non videt , qu● creavit unde v●deas ? Oculum in te non intendi● suū , qui fecit tuum ? Aug. de verb ▪ Dom , 10. o Iob 35.9 . p Iohn 8.40 , 46. q Psal. 51.6 . Zech. 8.16 . Ephes. 4.25 . Iohn 4 24. r Psal. 89.33 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 31.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai . 65.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Apoc. 3.14 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus veritas . Ier. 10.10 . Ioh. 14.6 . u Iam. 1.18 . Apoc. 21.5 . & 22.6 . x Ioh. 17.17 . y Titus 1.1 . z 2 Tim. 2.13 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isidor . Pel. lib. 2. epist. 117. Haec posse impotentia est , Anselm . ●●osil . cap. 7. Nec est infirmitas ista , s●d firmitas , qua ●als● esse non potest Verita● . Magna potentia non posse mentiri , Aug. de Trinit . lib ▪ 15. cap. 14 , 15. Ideo eni●● erè ●mnipotens est , quia impot●ns esse non potest , Gomar . de Provid . cap. 3. b Matth. 7.11 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sol●●●onus , Matth. ●9 . 17 . d Psalm 5.4 . e 1 Iohn 5.6 , 7. f Vult D●um non esse Deum ▪ qui vult cum aut impotentē , aut injustum ●ss● , aut insip●●●tē , Ber. de Temp. 58. Reason 2. g Esai . 45.7 . Mala ulto●ia , non p●ccatoria : poenae , non culpae ; supplicia , nō delicta , Tertull. in Marc. l. 2. & 3. Mala , non peccata , sed supplicia , Aug. epist. 120. c. 19. Iustitiae , non malitiae mala , quae quia justitiae sunt , nec mala , sed bona sunt , Tertull. ibid. Malum quippe malo non malè redditur . Et ●i cui redditur malū est ; quia supplicium est ; & ei à quo redditur bonum est , quia rectè factū●jus est , Aug. ad ep . Pelag. l. 2. c. 17. h Exod. 34.6 , 7. Psal. 30.5 . & 86.15 . & 103.8 . & 145.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. Epitaph . Patr. Et piger ad poenas Deus , est ad praemia velox . Ovid . Pont. l. 1. el. 3. i Deu. 29.19 , 20. & 32 ▪ 40 , 41 , 42. k Psal. 68.21 . Mat. 25.46 . l Hebr. 6.17 , 18. Iurat nobis , per quem juramus : nec potest ab eo quisquam ●alli , quo invocato non licet impune mentiri , Athalar . apud Cassiod . var. l. 8. ep . 3. Vse 1. m Psal. 143.1 , 11. n 1 Iohn 1.9 . o Hebr. 6.10 . 2 Thess. 1.6 . 2. Tim. 4.8 . p Bellar. de Iustis . l. 1. c. 21. & l. 5. c. 3 , 16. Rhemēs . in Heb. 6. & 2 Thess. 1. & ●lij . q Apertum est qua ratione Iustitiā Domini petebat , qui dicit , Ne intres in judicium , &c Nam si justitia judicium significasset , hoc petere non poterat , quod pavebat . Cassiodor . in Psal. 142. Et causa reddita est , quare ●oluerit ad judicium venire cum Domino , ut nō sola potestatis reverentia , sed ipsa etiā videatur justitiae regula formidata , ib. * Psal. 143.2 , 8 Nō contendit judicio , nec praetendit justitiam ; recusat judicium , Postu●it mis●ricordiam : faciliu● sibi veniam impetrare posse , quam justitiam vendicare confidens . Bern. ep . 42. Qui & subjungit ; Sola profec●ò quae non solet gloriari , non novit praesumere , contendere non consuevit , gratiam inventura est in oculis pietatis humil●tas . r Psal. 4.1 , 2. Deus juste mi : vel Deus justitia me● , i. causae justae me● , ut Iun. & Piscat . Sic Psal. 119.121 . s Psal. 7.3 , 4 , 8. t Psal. 143.1 . * Veritatē & justitiam pro e●dem accipit , Hugo in Psalm . 142. & ex Cassiodor . Lombard ibid. † Bellar. ipse ex illis verbis Neh. 9.8 . Et implesti verba tua , quoniam justus es , de Iustis . l. 5. c. 16. u 1 Iohn 1.9 . x Ibid. vers . 7. Apoc. 1.5 . y Verba illa , Iustus & Fidelis , referuntu● ad promissionem divinam , Bellar. de Poenit. l. 3. c. 6. z Ideò enim Deus ●idelis & justus dicitur , quia peccata cōfitentibus remitt●t , quia stat promissis , nec fidē fallit . Bellar. ibid. a ●oquitur de remissione venialium , quae justo Dei judicio redditur bonis meritis justortū . Idē de Iustif. l. 1. c. 21. b Promissio de remittendis peccatis , eis qui confitentur Deo , non vid●tur ulla extare in divinis literis , Bellar. ubi . sup . c Hebr. 6.10 . d Manifestè significat eum injustum fore si secus faceret , Bellar. de Iustific . l. 5. c. 16. e Non est temerarium et blasphemū , sed pium & sanctū dicere , D●um fore injustum , si non servaret promissa , ib. f See Durands owne words at large in the end . g 2 Tim. 4.8 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys. in Psal 5.12 . h Est quam Paulus expectat corona justitiae , sed justitia Dei , non suae , Iustū quippe est , ut reddat quod debet : d●bet autem quod pollicitus est , Bernard . de Grat. & lib. A●b . i Qui credidit promittenti , 2 Tim. 1.12 . fidenter promissum repetit : promissum quidem ex misericordia , sed jam ex justitia persolvendum . k Et h●c est justitia , de qua praesus mit Apostolus , promissio Dei , Ibid. l Iustè jam & ex debito requiritur , quodcunque vel gratis promittitur , Bern. ib●d . m Quod ex gratia facit Deus , potest non facere . Sed lamen cum promiserit , profecto si non absolutè , certè tamen ratione promissumis & pacti non potest non f●c●re , Bellarm. de Poenit. l. 1. c. 14. n Fulgent ad Monim , praefat . Idem autor est deb●ti , qui autor est doni . Nam & seips●m sua largitate dignatus est facere debitorē Et Gregor . in Euang. hom . 37. Eum cui ipse debitor fuerat , ex promissione debitorem habere jam ceperat . o Audi Dei misericordiam & veritatem . Donator est indulgentiae , redditor coronae . Vnde d●bit●r ? accepit aliquid ? Cui debet aliquid Deus ? Ecce videmus quid tenet eū Paulus debitorē . Consecutus est misericordiā , 1 Tim. 1.16 . Jam exigens veritatem , Reddet , ait , 2 Tim. 2.8 . Quid tibi reddet , nisi quod tibi debet ? Vnde tibi debet ? Quid ei dedisti ? Quis prior deditei & retribueturei ? Debitorem Diminus ipse se fecit , non accipiendo , sed promittendo . August . in Psal. 83. Tenes certum promissorem , qui se fecit promittendo debitorem , Idem in Psalm . 74. Dignaris eis , quibus debita omnia dimittis , etiam promissionibus tuis debit●r fieri . Idem Confess . lib. 5. cap. 9. In his quae habemus laudamus Deum largitorem : in his quae nondum habemus , tenemus debitorem . Debitor enim factus est , non aliquid à nobis accipiendo , sed quod ei placuit promittendo . Idem deverb . Ap. 16. Non debendo , sed promittendo debitorem se fecit , Idem de verb. Dom. 31. Promissorem tenemus , ut debitorem exigamus . Promissor Deus debiter factus est bonitate sua , non praerogantia nostra , Idem de Temp. 151. p Ius meum voluntas judicis mei . Quid justius meritum ? Quid ditus ad praemium ? Bern. in Cant. 14. Et Chrysost. in Psalm . 143. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Aliter dicimus homini , debes mihi , quia dedi tibi , & aliter d●cimus , Debes mihi , quia promisisti mihi . Ibi à te processit beneficium , sed mutuatum , non donatum . Hic tu nihil dedisti , & tamen exigis . Bonitas enim ejus , qui promisit , dabit ; ne in malitiam fides convertatur . Qui autem fallit , malus est . Augustin . de verb. Apost . 16. r Deo igitur quid dicimus ? Redde mihi quia dedi tibi ? Quid dedimꝰ Deo , quando totum quod sumus boni , ab illo habemus ? Non est quemadmodum ista voce exigamus debitorē Deum . Quis enim prior dedit ei , &c. illo ergò modo possumus exigere Dominum nostrū ut dicamus ; Redde quod promisisti , quia fecimus quod jussisti , & hoc tu secisti , qui laborantes j●visti , August . de verb. Ap. 16. Non possumus ei dicere , Redde quod accepisti , sed possumus dicere , Redde quod promisisti , Idem in Psal. 83. et de verb. Dom. 31. Hoc est quod ex L●mb . Tho. Bradward . de caus . Dei , l. 1. c. 39. Non esse Debitorem nobis Deū nisi ex promisso , non ex commisso . Non est debiter nobis , nisi sortè ex promisso : nes verò e● ex commisso debitores sumus , L●mbard . Sent. lib. 1. d ▪ 43. s Omnis enim vera promissio sor● secum obligationem : & ideo ex justitia implenda & servanda est , Bellarm. de Iustific . lib. 5. cap. 16. Et hoc est quod Ambros. de Poenit. lib ▪ 2. cap. 8. Tanquam ex Syngrapha fides impetrat . Ita Da●id , Psalm . 119.49 , 50. Vse 2. t Heb. 13.5 , 6. u Gen. 28.15 . x Iosh. 1.5 . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hebr. 13.5 . Negativa , quod rarissimum est , ter repetita ut confirmatissima sit stipulatio divina . z Hebr. 13.6 . a Psal. 23.1 . b Psalm . 27.1 . & 118.6 . c Psal. 31.5 . d 2 Tim. 2 8. e Esai . 28.16 . f Non praefestinabit , i. ex infid●l●tate & impatientia ad res praesentes cōf●giet , Iun. g Sicut natare nescij ubi mergi jam cep●rint , quicquid occurrit , vitae retinendae cupid● , temerè arripiunt , Cyrill . Alex. epist. 29. Similes his qui submersi periclitantur in aquis , quos tenere ▪ videas , quicquid primum oc●urrerit manibus , licet tale sit , quod omnino prodesse non possit , Ber. de Temp. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luk. 12.29 . Animi pendere , & dubi● ac suspens● animo esse , Beza . Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucydid . l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vti rectè H. Steph. Nam fru●ir● est ibi Schol. qui de sp● exponit , quasi spe erectum esse . Imò , inter spemque metumque dub●um esse . Strigel . Atque ita Thucyd. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neque rempub . dubiam & quasi pendulam in discrimen adducere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Schol. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Ne in aere vagamini cogitati●nibus vestris , Pis●at . l Matth. 6.25 . Luk. 12.29 . m Psal. 37.3 . 2 Sam. 10.12 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : solicitudo diligentiae : quae praecipitur , & probatur ▪ 1 Tim. 5.8 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ solicitudo diffi●ē●iae , quae prohib●tur & damnatur , Phil. 4 6. p Psa. 37.5 . & 55.22 . 1 Pet. 5.7 . q Psa. 34 9 , 10. & 37.25 , 26. & 84.11 , 12. r Deut. 32.4 . 1 Thess. 5.24 . 2 Thess. 3.3 . s Psal. 18.30 . & 34.22 . Fruit and Effect of Gods Goodnesse . Particular , 4. I●cobs Penurie , Observ. 5. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. Quomodò missi Apostoli Marc. 6.8 . In baculo suo , i. sine ulla supellectile , sine divitijs , sine armentis & pecudibus , sine servis , solo baculi comitatu , Ol●ast . u Genes . ●8 . 10 . x 2 Sam. 7.18 . Reason 1. y Primus vermis divitiarum sup●rbia , Aug. de Temp. 205. Omne pomum , omne granum , omne framentum , omne 〈◊〉 habet ▪ vermē suum . Alius est vermis mali , ali●● pyri , alius p●si , alius tritici . V●rmis divitiarum est superbia Idem hom●l . 13. z Psa. 131.1 . Morbus divitiarum est superbia . Grandis animus , est , qui inter divitias isto morbo non tenetur : Magnus dives est , & major divitis suis , qui non ideò magnum se putat , quia dives est , Idem de Temp. 212. Ardua enim res est , opibus non tradere mores , Martial . l. 11. Epigr. 6. Reason 2. Vse 1. a Psal. 113.7 . * Humili loco natus homo , vbi ad dignitatem aliqu●m ascēderit , genus suum audire ●rūbes●it , patrem agnoscere dedignatur , Autor oper . imperf . Chrysost. ●om . hom . 54. b De Largio Macedone , Plin. ep . 14. l. 3. Superbus Dominus & saevu● , & qui servisse patrem suum , parum , imò minimum meminisset . c Prov. 30.21.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sol●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Th●●g . quod tamen Ho●●r● tribuit ▪ Pind●ri Schol. Olymp. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thucydid . quod tamen ille de civitatibus extulit . ●ell . P●lop . lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Phil●stus apud Clement . Alexandr : Strom. lib ▪ ● . Sed & Aristot. apud St●b . cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ●sperius nihil est humili cum surgit in altum — nec ●ellu● tetrior ulla est ▪ Quam servi rabies in libera colla farentis , Claud. in Eutrop. lib. 1. Divite novilio nihil est insolentius . Ruffinus Vibi●s apud M. 〈…〉 . 9. Quantum ingenium est , compertum habeo , humillimos qu●sque maximè ubi alta accesserint ▪ superbia atque ambitione immodicos esse . ● Aurel. Victor . in Dioclet . d 1 Samuel 15.17 . Parvulum se prius in ocul●● suis vider●● ▪ sed full●● 〈…〉 , jam se parvulum non videbut . Mir● autem m●d● cum apud s● 〈◊〉 ▪ apud Deum magnus ; cum verò apud se magnus apparuit , apud Deum parvulus fuit , Gregor . de Pastor . part . 2. cap. 6. q. d. Magnus mihi fuis●i , qu●a despectui tibi : sed nunc quia magnus tibi es , factus es despectus mihi . Idem Moral . lib. 18. cap. 22. Vnde enim despectus erigitur , dignum est , ut ●rectus inde des●r●●tur , Ibidem lib. 9. Cap. 1. e Luk. ● . 51 , 52. Sequitur superb● ultor à tergo Deus , Sen. Herc. Eur. 22. f Pro. 16.18 . & 18.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. Stelit . 1. Itaque quod apud Pindar . Olymp. 13. vi●go legitur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , H. Steph. Sched . lib. 5. ca. 14. sanius legit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alta praesumptio quid nisi ruinosa est praecipiratio ? Bern. de Cōsid . l. 2. Illa prorsus ruina quae fit in occulto , praecedit ruinam quae fit in manifesto . Ipsum quippe extolli jam dejici est , Aug. de Civit. l. 14. c. 13. Allevatio ipsa ruina est , Greg. Registr . lib. 1. ep . 5. Elatio siquidē de extollit , dejicit , Idē . Mor. l. 23. c. 16. g Matth. 23.12 . Luke 14.11 . & 18.14 . h Miserum est fuisse foelicem . i Psal. 49.12 , 13. k De excelso gravior est casus : de alto ruina major , Bernard . ad S●ror . cap. 39. Quo gradus altior , eo casus gravior . Ocul . Mor. cap. 12. Et gravius summo culmine missa ruunt . l Proverb . 25.7 . Luke 14.8 , 9 , 10. m Multipliciter miser sum , si nec miserabilis sum , Bernard . epist. 12. Sisque miser semper , sed nec miserabilis ulli , Ovid. in Ibin . Miserum esse , nec miserabilem , est miserrimum . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gregor . Nazianz. de Pace 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Idem de Bapt. Neque enim ulla miseratio contingit illis , qui patiuntur injurias , qua● posse fieri faciendo docuerunt , Senec. epist. 81. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plut. in Praecept . Polit. Vse 2. o 1 Tim. 6.19 . Psal. 75.4 , 5. Altus sedens , altum sapiens ne sis , Bern. de Cōsider . l. 2. p Psal. 123.4 . 1 Sam. 25.10 . q Quid fueris cogites , non quid sis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. de Bapt. Quā mulla consecutus sis r●co●d●r● . Quid tibicū caeteris ? te ipse antecessisti , S●n. epist. 8● . r En quis es ? Sed noli oblivisci etiam quid fueris . Opportunè enim cum eo quod es , etiam quod ante eras , consideras . N●n opo●tet ut illa extundat istam ins●rutinio tui , Ber. de Consider . l. 2. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plut. de Laud. sui , & in Ap●p●th . Fa●a est fic● libus coenasse Agat●●clea Regem ; Atque abacū Samio saepe onerasse luto . Quaerenticausā respond●t , Rex ego sum Sicaniae , figuto sum genitore satus , Auson . Epigr. 8. t Haec te consideratio ten●at intra te , nec ●volare sinat a te , Bern. de Cons●d . lib. 2. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Synes . epist. 24. Fortunam reverenter habe , quicunque repente Dives , ab exili progrediere loco , ● Auson . ibid. Tenor idem animi m●resque modesti Fortuna crescente maneant . Stat. 1. Sylv. Particular 5. Gods Bounty . Observ. 6 , a Psalm . 113.7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Diō . Chrys. orat . 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plut. sup . figulo genitore satus , Auson . * 1 Sam. 2.6 . b 1 Sam. 9.3 . & 10.1 . d Psal. 78.70 , 71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. in Arian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Dion . Chrys. orat . 64. e Eccles. 4.14 . f Genes . 41.14 , 41. & 45.9 . Psal. 105.17 — 22. c 1 Sam. 16.11 , 13. g Deo nihil d●fficil● , Tertul. ad Prax. h Psal. 75.7 . Reason 1. i Psal. 22.28 . Apoc. 11.15 . k Dan. 4.22 ▪ Ier. 27.5 . Ille r●gni dispensat , cujus est & or●●s qui regnatur , & homo qui regnat , Tertull. Apolog. l 1 Chron. 29.11 , 12. Reason 2. m Hagg. 2.8 . n 1 Chron. 29 . 1● . o Psal. 24.1 . 1 ▪ Cor. 10.26 , 28. p Psal. 50.12 . q Matth. 4.9 . Luk. 4.6 . r Matth. 8.31 . Luk. 8.32 . Vse 1. s 1 Tim. 6.17 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. N●z . de Ira Praesid ▪ & pro Pauper ▪ & epist. 51. u Plus crede literis scriptis in glacie , quam mundi fragilis vanae fallaciae , Bern. ad Map●s . de Contempt . Mundi . x Invento , & rapida scribere oportet aqua ▪ Cat●ll . y Iovem , qui donat & ausert , Horat . epist. 18. Qui dedit hoc hodie , cras , si volet , auseret idem , Ibid. 15. Dari bonum quod potuit , auserri potest , Lucil. Sen. ep . 8. z Iob 1.21 . a Qui elevarit , & dejicere potest , Ber. de Consid. l. 2. Psal. 73.18 . & 102.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hesio. oper . 1. b Corporalia facilius destruuntur quam construantur : Spiritualia facilius construuntur quam destruantur , Innocent . 3. Decretal . l. 1. tom . 7. c. 2. c Esset aliquod imbecillitatis nostrae rerumque nostrarum solatium , si tam tat dè perirent cuncta quam fiunt . Nunc incrementa lentè exeunt ; festinatur in damnū , Sen. ep . 91. Quicquid longa series , multis laboribus , multa numinis indulgentia struxit , id unus dies spargit & dissipat , Ibid. Vincendo didici magna momento obrui , Agamemn . Sen. Troad . 2.2 . d Eccles. 4.14 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nicet . & Glycas . f Iob 1.3 , 13 — 17. Nempe dat , & quod●unque libet fortuna ( Deus ipse ) rapitque : Ir●s & est subtò , qui modo Croesus erat , Ovid. Trist. 3.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. in Oziam 4. Vse 2. g Psal. 62.10 . h 2 Chron. 25.9 . i Gen. 31.41 , 42. k 2 Cor. 9.8 , 11. l Num. 11.23 . Esai . 50.2 . & . 59.1 . m Psal. 18.21 . n Psal. 37.17 , 22. Exod. 1.11 , 12. Vse 3. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theophil . epist. 2. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. ad Doarens . q Gen. 17.1 . r Act. 24.16 . s 1 Cor. 7.24 . t Exod. 1.20 , 21. u Deut. 28.8 . x Iob 8.7 . Ex minimis seminibus nascuntur ing●ntia . Flumina magna vides parvis de fontibus orta , Ovid. Remed . l. 1. y Iob 42.10 , 11 , 12. Vse 4. a H●bb●c . 1.16 . b Iob 31.27 . c Deut. 8.17 . d Prov. 10.22 . e Psalm . 127.1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. f Deut 8.18 . g Habes mul●a , Luke 12.19 . h Satis habeo , G●n . 33.9 . i Iob 1.21 . k 1 Chron. 29 16. l Gen. 24.35 . * Gen. 33.5 . m Gen. 33.11 . n Grati●● pro gratia r●seramus , & su●e redd●●tur ●●igim fluenta gratiae , ut uberius flu●●t . Alioqu●●isi ad fo●tem redeant , exiccantur , Bernard . de Temp. 91. o Amn● sequatur qui v●am vult ad mare , Pla●t . p Origo fontium & fl●viorum omnium mare est , d●●orum & bon●rum omnium Domi●us Deus . Bona omnia fontis illius sunt rivuli . Q●odsi copiae aquar●● secretis subterraneis recursibus incessanter aequ●ra repetunt , & inde rursus advisu● ususque nostros jugi & insatigabili ●rumpunt obsequi● : Cur non etiam spirituales rivi & arva m●ntium rigare non des●●ant , proprio fonti sine fraude & intermissione reddantur ? Bern. in Cant. 13. q Eccles. 1.7 . Fretum de tota Flumina terra Accipit , Ovid. Met. lib. 4. Quisnam est is fluvius , quem non recipiat mare ? Plaut . Curcul . 1. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. epist. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Idem de Bapt. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Idem de pace 3. Facit idem quod illi , qui inscriptum è portu exp●rt a●t clanculum , ●e s●lvant p●rtorium . Lucil. Satyr . lib. 27. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem pro Pa●per . u 1 Chron. 29.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem ibid. De su● p●scit , non de tuo . Omnia eni●●●u●●abes , ab illo habe● , August ▪ in Psalm . 102. Ho●● 〈◊〉 suum r●ddit ; Dominus suum recipit , Salv. ad Eccles. lib. 1. x Matth. 25.35 . z Genes . 28.22 . a Act. 17.25 . Ipsa suis p●llens ●pibu● , nihil indiga nostri , Manil. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. in Basil. Et ad Basil. epist. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Malac. 3.10 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. pro Pauper . y Malach. 3.8 , 10. e Ad illius gloriam omnia referas : & illuc unde flumina exeunt , revertantur , Petr. Bles. in Canon . Episc . f Quicquid feceris propter Deum facias ; & ad locum , unde exeunt , gratiae revertantur , ut iterum fluant , Bern. de Temp. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Naz. pro Pauper . g Rom. 11.36 . Notes for div A01537-e49420 a Aristot. Ethic. lib. 8. cap. 14. b Math. 20.15 ▪ c Iob 1.21 . d Iam. 1.12 . 
A68088	----	Tvvo funeral sermons much of one and the same subiect; to wit, the benefit of death. The former on Philip. 1. 23. The latter on Eccles. 7. 1. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1620 Approx. 97 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A68088 STC 11679 ESTC S102925 99838685 99838685 3072 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A68088) Transcribed from: (Early English Books Online ; image set 3072) Images scanned from microfilm: (Early English books, 1475-1640 ; 1066:06, 1099:13) Tvvo funeral sermons much of one and the same subiect; to wit, the benefit of death. The former on Philip. 1. 23. The latter on Eccles. 7. 1. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [16], 29, [7], 28 p. Printed by Edward Griffin for William Bladen, and are to be sold at his shop at the signe of the Bible at the great north dore of Paules, London : 1620. "Pauls desire of dissolution, and deaths aduantage .. preached at the funerall of .. Mrs Rebekka Crisp" and "The benefit of a good name, and a good end" each have separate dated title page; pagination and register are continuous. The first sermon identified as STC 11672 on UMI microfilm reel 1066. Reproduction of the originals in the British Library and the University of Illinois (Urbana-Champaign Campus). Library. Appears at reel 1066 (British Library copy--first sermon only) and at reel 1099 (University of Illinois (Urbana-Champaign Campus). Library copy). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Crisp, Rebekka. Funeral sermons. Sermons, English -- 17th century. 2005-10 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-10 Ali Jakobson Sampled and proofread 2006-10 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion PAVLS DESIRE OF Dissolution , AND DEATHS ADVANTAGE . A SERMON PREACHED at the Funerall of that right vertuous and religious Gentlewoman M rs Rebekka Crisp , togither with the Testimonie then giuen vnto her . By T. G. B. of D. LONDON , Printed by Edward Griffin for William Bladen , and are to be sold at his shop at the signe of the Bible , neere the great North dore of Paules . 1620. TO MY LOVING VNKLE M r NICOLAS CRISP , AND TO MY KIND COSENS M rs Rebekka Stroud , M rs Anne Skelton , M rs Ester Whitaker his Daughters , with the rest of that Familie ; happy imitation of the holy deceased both in Life , and in Death . MY right deere , and deseruedly beloued Allies ; finding among my loose papers the notes of that Sermon that I made at the enterrement of that blessed Saint , lately wife to the one , and mother to the rest of you , collected and transscribed not long after at the request of some of you for your owne priuate vse and benefit : I thought it would not be amisse to make it more publike ; ( the rather for that diuers seemed to desire it ) and to adde vnto it the testimonie then truly and vpon good ground giuen vnto her : partly for the propagating and perpetuating of the memory of so worthy a seruant of God , and partly also and more principally for the enciting and egging on of others , of that Sex especially , to the imitation of her . a Good Examples ( as the Heathen man obserueth ) are of great force ; and are therefore ( not without cause ) so frequently propounded b in Gods word . c They preuaile oft more then precepts . Precepts shew vs what we should do : Examples goe further , and shew vs how we may doe it ; and d that the things enioyned vs may be done of vs , because they haue been done by others * like our selues before vs : and so they take away that obiection of impossibilitie , as if that were required of vs , that could not be done , or that none before vs euer did . Againe , as Examples in generall are vsefull ; so Examples of this Sex are in some respect of the twaine the more needfull . That Popish conceit sticketh still in the mindes of many ; that knowledge and booke-learning is for great Clarks onely ; meane men , and women much more then , haue no neede of it , neither indeed can attaine vnto it . Yet God telleth vs that they must e all know him from the highest to the lowest , f whom he sheweth mercy vnto in the remission of their sinnes . And surely , if to know God in Christ be life eternall ; then g to be ignorant of him , cannot be , or bring but eternall destruction . Besides that h Christianitie maketh no distinction of Sex. i The same common saluation is propounded to both Sexes : k the same meanes of attayning it are likewise common to either . l No saluation to man or woman but by Christ : m no interest in Christ but by Faith , n exacted therefore of either : and o no Faith without knowledge , the maine ground-worke of Faith. Now as there is a necessitie of knowledge , faith , feare of God , and other spirituall graces in either , so there is no impossibilitie of attaining them , and some good measure of them , vnto either . Examples of the weaker Sex apparantly prouing this , are in that regard the more effectuall ; for that , as they shame men , if they come short of such , so they giue women incouragement to contend , and good hope to attaine vnto , what they see others of their Sex haue before them by like contending attained . But domesticall examples are of all other the most powerfull . And therefore whatsoeuer effect this shall haue with others , it ought in speciall manner to preuaile with you , who had so speciall interest in her , whose memorie is so sacred with all those that here knew her , and who were continuall eye-witnesses of those her gratious parts and godly courses , which most others had in part onely by heare-say . And doubtles that is the greatest honour we can doe to our religious Auncestors deceased , if we endeuour so to resemble them in good●●s and godlinesse , that by our religious courses and cariage we may be knowne to haue come of them , and they may seeme to surviue in vs. The manner of her end , so sweet , so cheerefull , so comfortable , should the rather encite you hereunto , that , if you desire to finde that comfort then that she did , and to giue that comfort to others , that you had then in her , you take that course that you saw shee did , lay a sure foundation in life for comfort in death , and be continually building vpon it when it is once surely laid . Now that this weake worke may a litle at least further you therein , he vouchsafe to grant , whose power appeares in our weaknesse , and who by weake meanes is able to effect weighty matters : To his blessing , I commend both you and it , and so rest Your louing Cosen Tho : Gataker . THE TESTIMONIE Giuen to M rs REBEKKA CRISP at her Buriall . THE Bodies of Gods Sants as well as their Soules are a members of Christs bodie , and b Temples of Gods Spirit : and are therefore in decent and honest manner to be laid vp in the wombe of our common Mother the Earth . The performance of this last office to our right deare and deseruedly respected Christian Sister , M rs Rebekka Crisp , hath occasioned this Assembly . Concerning whose religious course of life and conuersation , togither with the Conclusion thereof sutable and correspondent to the same , much might be said , and much be spoken , yea so much , that it might to strangers seeme either meere formalitie or plaine flatterie , yet by those that throughly knew her , would not onely be acknowledge for truth , but to come far short of that that 〈…〉 But neither 〈…〉 my wont , 〈…〉 I , 〈…〉 long in this kinde : 〈◊〉 rather , for that many take therin too much libertie , and this exercise being intended c more for the instruction of the liuing then for the commendation of the dead . That which I shall speake of her , to the glory of Gods grace in her , and the prouoking of others to the imitation of her , shall be in few words , and referred to two heads , her Piety , and her Patience . For the former : it had pleased God to grace her with a measure more then ordinarie of spirituall grace , and of such graces as are not so ordinarily incident to that 〈…〉 of 〈◊〉 , and soundnes of judgement● . Which 〈◊〉 accordingly applied and imployed , ( part●y by constant frequenting of the publike Ministerie , while God gaue leaue and libertie , and p●●tly : 〈◊〉 both then and during the times of 〈…〉 meditation and priuate conference with such as reforted vnto her , d and might that way further her , * to the searching out of the good and holy and acceptable will of God. In this hinde shee was a great Questionist ▪ and ( as those religious Romane e Ladies were sometime to 〈◊〉 ) a whe●stone to my selfe , and I doubt not but the like also to others , f by her studious enquirie occasioning the mo●e diligent search , and the more exact discouery of many particulars : In regards whereof I may well , and doe freely and sincerely confesse , that , so oft as I resorted vnto her , I did tam proficere quàm prodesse , as well benefit by her , as benefit her . Neither were these her Questions , as with many , g tending to idle speculation ; meere curiosities , or vaine niceties , like a game at Chesse ; rather quirks of wit , fit for disputation in schooles , then rules of vse for direction of life ; but of such points as bent and aymed at the practise of piety , the tryall of faith , and sound sanctification : That wherein shee principally desired and endeuoured to profit ; and so profited , that I may truly say of her , that shee had not h an outward shew and semblance of godlinesse , or a verball discourse of it , ( the common fault of too many professors among vs ) but the very power and efficacie of it in extraordinary manner and measure both imprinted in her heart , and expressed in her life : She had learned , i dicta in facta vertere , to turne words into works ; and as k to treasure vp with Mary what shee heard and learned in her heart , so to worke it into the affection , and to bring it forth into action , to affect it with her heart , and to effect it in her life . This , among other things , her sincere piety , appeared in her singular Patience . And it is Patience indeede , that putteth Piety to the proofe . God had trained her vp a long time in the schoole of affliction ; and shee was therein a good proficient : her afflictions being vnto her , as l the waters to Noahs Arke , a meanes to carry vp her thoughts and desires higher to heauen-ward . It pleased God to bruise her with paines and weaknes , and euen to m grinde to po●●der her vigor with continuance of affliction . Which yet she euer sustained with great willingnes ofminde , hauing oft in her mouth that worthy speech of Dauid , n Behold , here I am , let him do with me what he will ; and o desiring euer , as she protested oft in the middest of her paines , not so much the remouall of the crosse , which shee esteemed but light , as patience to beare it , and grace to make vse of it : complaining of nothing so much in her afflictions , as that by meanes of them she was disabled to the performance of such duties as shee desired with her Familie , and restrained in the intention of her spirituall meditation ; if in any thing impatient , impatient of ●ought that hindred that way . Neither was this her patience such as proceeded either from some senselesnes and stupiditie , or from some kinde of immanitie and inhumanitie , p as in some ; ( for she was a woman made of meekenes and lowlines , of minde , as of a tender constitution her selfe naturally , and therefore soone sensible of paine and griefe , so full of bowels of mercy and tender compassion towards others , and free from all austeritie and harshnes of spira ) but q from an apprehension of Gods hand in those things that befell her and a concoience of submitting her will to his pleasure whose wholly she acknowledged herselfe to be , and was content therefore wholly to be disposed of by him . But because r perseuerance , as Bernard saith , is all in all ; and is that that carieth away the crowne or the garland from all : ſ As the rest of her life had bin , so her latter end was not vnlike ; full of piety and patience , of alacritie and cheerefulnes , wholy taken vp with holy and heauenly meditation , and longing exceedingly for the time of her dissolution . God shewed in her to all that were about her , that it is not in vaine sincerely to serue him ; and that a constant course of a religious life will minister aboundance of sweet comfort in death . About the beginning of her last sicknes , she sent for me to her , whom ( though the meanest of many that resorted vnto her ) in regard of some bond of alliance she desired to be , and made account shee might be boldest withall ; and before some few of her familiar frends , made a worthy and pithy confession and profession of her Faith , too long to relate ; laid open the grounds and notes of her assurance fetched forth of Gods word , of Gods loue vnto her , and of her owne vnto God ; requesting either to be better informed , if in ought she were mistaken , or to haue further confirmed by pregnant proofes out of Gods booke , what she rightly apprehended . And this was the worke that by her good will shee then desired to be continually taken vp with ; forgetting her paines and weaknes when she was about it , and neglecting her naturall rest to attend it . So that she might well say to God with Dauid , ſ Oh how loue I thy law ? it is my continuall meditation . And with Iob , t I haue preferred the words of thy mouth , not onely before my most desired foode , but before my most needfull and naturall rest . Yea so eager was she vpon these things , that I was enforced oft to perswade her to forbeare , considering her great weaknes , and to intermit the intention of her meditation , by giuing some way to rest and repose . And here I cannot passe by one speech vsed by her vpou such an occasion , which the rather I relate , to prouoke others by her example not to neglect the meanes of mercy and grace that God vouchsafeth them now , while they may follow them . After long discourse to and fro , perceiuing , as I thought , her eyes to wax heauy , and her spirits fainty , and well knowing what need she had of some refreshing , I aduised her to compose her self vnto rest , which her long want of it required , and her eyes seemed to incline vnto , that it was best to take it while she might , lest she should after , want it when she would . Her answer was that this was her best rest , & that which she found best refreshing & sweetest repose in ; and that , said she , which you say of the one , may I much better say of the other : if to giue way to rest I forbeare those meanes of comfort that God by your presence now affordeth me , I may hereafter want them when I would , and shall neede them . Some conflicts she had the day before her departure ; but such , through Gods goodnes , as lasted not long , and ended in that comfort , that continued with her to her end : which was so quiet and peaceable . that her departure was scarce sensible to those that were neerest about her . I will add but a word , and that I speake vnfainedly : I know Gods hand is not straitned , neither is his grace scanted : yet , considering mine owne obseruation & experience , but small , I confess ; as I haue not hitherto in all points met with her match , so I wish rather than hope to light oft on her like . But let vs leaue her with the Lord in happines , in heauen : and apply our selues vnto that , that more principally concerneth vs , attending to such instructions as shall ( by Gods assistance ) be deliuered , not altogither vnagreable to the present occasion , out of that portion of Scripture , which I haue chosen to intreat of , concerning PAVLES DESIRE OF DISSOLVTION , AND DEATHS ADVANTAGE the ground of that his DESIRE . PHILIPP . cap. 1. vers . 23. Desiring to be dissolued , and to be with Christ ; which is by much more the better . THE Apostle Paul was in a great strait , when hee wrote this Epistle ; in doubt , it seemeth , whether he should rather desire life or death : affected as a louing and loyall wife , saith one , a whose husband in a far countrey aduanced to great honor , writeth to her to come to him , but to leaue her children behinde her , as deere to her as her selfe ; and in that regard distracted , on the one side desirous to enioy her husband , and on the other side loath to leaue her children behinde her , especially yet vnable to helpe themselues ; and in that regard content yet to defer her owne honor and ioy in her husband , till she see them better able to shift for themselues : Or , as a beggar-woman , saith b Bernard , who comming to a rich mans dore with a childe on her hand , is offered to come in and warme her and dine well , so she leaue her childe , because it is vnquiet , without ; whose bowels earning with naturall affection toward the fruit of her wombe , make her willing rather to accept of a small pittance without dores with her childe , then to dine largely and liberally without it , within . In like manner fared it with the blessed Apostle at this present . He desired to be with Christ his husband , his head in happinesse , in heauen . But the Philippians his litle ones , whom he had newly c bred , and not throughly yet d nursed vp , they hung on his hands , and had neede still of his helpe : whom being loath therefore to leaue , e he was content for their gaine to defer his owne good , and to continue yet some longer time in this mortall and miserable life , for the helping of them forward on the way to eternall life f . And this his distraction and doubtfulnes of resolution he propoundeth in the former g verse , and in the former part of this verse : whereunto are annexed such motiues as endeuoured to draw his desires either way ; his owne felicitie on the one side , which made him rather desire death h ; their necessitie on the other side , that moued him rather to accept of then to affect life , to endure it than to desire it i . So that the hastning of his owne eternall good on the one side , and the furthering of their spirituall gaine on the other side ; wrought between them a great distraction in him . Yet so , that the things themselues , Life and Death , simply considered ; if he should respect , and as he respected his owne good and gaine in either , his desire was rather to dissolution and departure by decease , that he might be with Christ k . Whereof a reason is also rendred , because that simply considered , or in respect of himselfe , was without all question or comparison , the far greater good of the twaine . Now the maine point that hence we obserue then is this , that a Christian man may lawfully and iustly desire death . Which point so conceiued , diuideth it selfe into two branches , both of them arising necessarily from the words of my text . The one concerning the lawfulnes or warrantablenesse . The other concerning the equitie or reasonablenesse of this desire . For the former , that a Christian man may lawfully desire death in some kinde and in some case , ( as did a Elias , and Simeon b vpon sight of our Sauiour ) is apparent , in that the Apostle not onely professeth it here of himself , but writing by the Spirit of God , approueth it also , as in himselfe here , so in others as well as himselfe else-where c . And it may be further confirmed vnto vs , if we shall consider ; First , that death and departure hence by death , it is propounded as a blessing d , promised as a blesing e , and bestowed as a blessing f ; and therefore may as a blessing also lawfully be desired . Secondly , that our deaths-day is our doomes-day g : that our going to Christ h , as that his comming to vs i . Now a Christian may loue , and long after the one * , and therefore may lawfully desire also the other . In a word , wee pray or ought to pray daily k , that Christs kingdome may be fully erected in vs ; that Gods will may be prefectly fulfilled of vs : which can not be either of them wholy effected , but by dissolution and decease . But here may a question or two be moued . First , for what cause we may desire death : Secondly , with what caution . For the former , I answer ; we may desire death : First , to be freed from mortalitie and the miseries of this life l ; that we may rest from our labours m ; that mortalitie may be swallowed vp of life n ; which can not be in ordinarie course but by death . Secondly , to be freed from spirituall euils o , that will not leaue vs but by death p . And lastly , in regard of those benefits , that death further bringeth with it ; that we may come home to God q , and be for euer with Christ r . To the latter question , I answer , that first this desire it must be without impatience : ( that was Ionas his fault ſ : ) we may not desire death as weary of Gods worke , of doing or enduring what he calleth vs vnto . Secondly , it must be with submitting of our wils to Gods will t ; content to wait Gods leisure , and to abide Gods pleasure for death or for life u . And thus , for these causes , with these cautions ; death may lawfully be desired . Now for the latter Branch , that euery Christian man hath good cause & great cause to desire death ; ( besides that the Apostle as he desireth it , so he hath good ground for his desire in that kinde x ; ) it may further more clearely appeare vnto vs , if we shall consider y the euils that death freeth vs from , togither with the benefits that it bringeth vs vnto . * The euils that Death freeth vs from are either corporall or spirituall . The corporall euils may be referred to 4 heads : First , those iniuries and wrongs that Gods children sustaine at the hands of worldly men that here oppugne and oppresse them . For all that will liue , godlily , while they liue here , must looke to suffer persecution 1 ; and the way to Gods kingdome is through many tribulations 2 : the world hateth them , because though they be in it , yet are they not of it 3 : and this hatred will last so long as the world lasts 4 ; so long as the one is in it , and the other of it : neither will it cease to discouer it selfe in mischieuous attempts a , so oft as abilitie and opportunitie shall meete . In regard whereof , Christian men , saith our Apostle , had they hope onely in this life , were of all men the most miserable b . Christian men therefore as they haue no cause to loue life ; so they haue no neede to feare death : yea as they haue litle cause to loue this life , considering the wrongs that here daily they endure ; so they haue great cause to desire death , that putteth an end to them all ; that setteth them and the wicked so far asunder , that they can not one come any more at the other c , to vex or molest or annoy one the other . In respect whereof it is well said by some of the Ancients , that Gods children are neuer better deliuered , then when deliuered by death : for that then they are deliuered not out of one , but out of all troubles at once d ; and so deliuered as they neede no further deliuerance any more e . Secondly , those temporall corrections and chastisements , that the corruptions of Gods children by way * of cure here require . For here God is oftentimes cōstrained to smite them with the wounds of an enemie , in sharpe and seuere manner , because their iniquities are many and their transgressions great and grieuous f ; to iudge them in this world , that they may not be condemned in the next g . But after this life , as there shall be no neede of naturall foode or physicke for the bodie ; so there shall be no neede of such spirituall physicke for the soule . As we shall be rid of corruption , so we shall neede no more correction . As there shall be no vse of preaching or sacraments , so there shall be no neede of such sharpe courses , as God is now faine to take with vs : for all griefe and paine shall be then done away h ; and all teares wiped away from our eyes i : we shall neuer feare then to taste of Gods anger againe k ; nor euer know what his displeasure meaneth any more . Thirdly , all laborious and painfull imployments : they rest then from their labours l ; which though the works themselues are not euill ; yet the paine and toile accompanying them is of the punishment of sinne m , and so euill in it selfe . Martha shall not neede then to complaine of Marie n : nor the Prophet neede by preaching to waste his lights and his life o . As all misery , so all mercy and works of mercy shall then cease * . As there shall be then no hunger nor thirst , nor other necessities of nature p : so we shall not neede there either to feede the hungry , as we did here q , or to haue a fellow-feeling of their hunger ; that which maketh vs many times as miserable , as those themselues are to whom we shew mercy h . Fourthly , all infirmities and bodily paines and diseases . Death is the best Physition 1 , the best physick for them 2 : it cureth vs not of one but of all , and of all at once ; not for once onely , but for euer 3 . And what speake I of diseases , or of other diseases ? Death cureth vs euen of death . Old age ; saith one , is a disease euill enough of it selfe i : yea our life it selfe is a disease k , and a deadly disease , a disease vnto death l : and there is no meanes to cure vs of this disease but by death . We 〈◊〉 freed from death by death ; as by death Christ destroyed death m ; while mortalitie is swallowed vp of life n , and immortalitie , the only true health o , is atchieued by death . The spirituall euils that death freeth vs from , are also of 4. sorts . The first of Satans temptations . The Christian soule , while it is in this world , is in fight euer with Satan p , who is continually labouring to worke our euill q , and to worke vs vnto euill r : and if he can not draw vs out of Gods way , by beating and buffeting vs to vex and annoy vs ſ , and so to make Gods way as tedious and troublesome , as he can possibly , vnto vs t . And this course he continueth with vs to our liues end , raging many times most furiously when we draw neerest to our end , because he knoweth his time then is but short u . But by death we preuaile against him , and get full victorie ouer him x ; when he is not onely so cast out of vs y , that he can not sway in vs , as before our conuersion sometime he did z ; but is so shaken off from vs , that he can neuer once returne againe , as with our Sauiour he did sometime a , to tempt vs. For our soules are out of his reach , when they are taken vp into heauen b , whither that wicked one hath now no accesse c . The second sort is of worldly prouocations and euill examples . The children of God while they are in the world , can not but liue among , and conuerse with the wicked of the world d : and liuing among them , and conuersing with them , they can not but heare their blasphemous speeches e , and see their lewd courses f , whereby they abuse and dishonor God : that which is a matter of no small griefe and vexation to Gods children g ; yea so great that it maketh them oft á-weary of their liues h . As indeed how can it be but a grieuous heart-sore to any faithfull subiect and well-affected to his Soueraigne , to be constrained to abide in such a place , and among such people , where his Lord and master is daily railed on and reuiled in his hearing , and those things done daily in his sight , that tend to the disgrace and dishonor of him , whom he deseruedly most respects ? But we are freed from all these euils also , when we go out of the world i . For howsoeuer here the graine and chaffe lye togither in one field k ; yet there the chaffe goeth one way , and the good graine another way l , the tares are cast one way , and the good corne is caried another way m , euen into Gods garner , to a place where there shall be no matter of scandall n , to make them stumble and fall o or to vex and grieue p them any more . The third sort of spirituall euils is of sinne and corruption ; then which nothing is more burdensome and combersome to a Christian soule q , not so much for feare of wrath , as for desire to please God , and for griefe that thereby he should shew himselfe vnkinde and vnthankfull to him , whom he hath euer found so gratious and good to himselfe . And if this be so heauy to a Christian soule , that he should so displease and dishonor his heauenly father by his errors and ouer-sights r , whose honor ought to be deerer to him than all the worlds wealth , yea then his owne soule it selfe ſ ; how is death then to be desired of him , that freeth him from this burden ; that giueth an vtter ease from it , an eternall discharge of it ? For he that is dead , is freed from sinne t . Death , it strippeth vs of our old man , our old skin , all at once , not , as sanctification doth it here , by degrees : yea it placeth vs in far better estate , then our first parents were in before their fall u . For they were so free from sinne , that yet they might haue will to sinne : we shall be so freed by death from sinne , that we shall neuer haue either will or minde againe therevnto . The fourth sort of euils spirituall is of diuine desertion , whereby God in this life , though he neuer indeede leaue his children x , yet sometime seemeth to forsake them y ; though he euer remember and regard them z , yet sometime seemeth to forget them * : he doth many times , for secret causes best knowne to himselfe , with-draw from them the sight and sense of his gratious presence and assistance , and looke vpon them with a frowning and a lowring countenance . Which thing how grieuous and heauy it is to Gods saints for the present , may appeare by those mournefull plaints that they powre out in such cases “ : euen so grieuous , that ( for the time ) they seeme to be in the very suburbs of hell . Whereas by death they are freed from all such dreadfull desertions ; being placed in such a state thereby , that as God shall neuer be againe displeased with them , so he shall neuer in displeasure againe turne his face away from them # . And thus haue we seene the euils of all sorts , that death is a meanes to free vs from . Now in the next place , consider we the Benefits that death bringeth vs vnto : which may likewise be reduced to 4. heads . The first is the full consummation of Grace , that is here but imperfect and in part h : as first fruits i , but an handfull k to the whole crop ; as an earnest-penny l giuen in pledge of full payment . But if the first-fruits be so pretious m , those small beginnings of Grace , that the true Christian , the wise merchant , would not take the world in exchange for them n ; that he counteth all the wealth of this world , but as trash , as dr●sse and dongue in regard of them o ; oh what will the full crop be ? if the earnest-penny be so pretious , what will the entire payment be ? And if we then thirst and long after growth of p grace , how should we desire death that bringeth with it a full consummation of q grace , that bringeth grace to it full growth ? The second Benefit is a perfection of glory r ; such an excellencie as shall make vs not onely gratious in our selues , but most glorious also in the eyes of all that behold vs : that which the Apostle calleth ſ an exceeding excessiue eternall weight of glory : and saith further , that all the afflictions of this life , are not worthy once to be named with that glory , that in the next life shall be manifested , not vnto vs onely , but euen in vs t . When the sunne of righteousnes shall shine full vpon vs u , and shining full vpon vs , shall make vs like vnto himselfe x ; so that we shall also shine as the sunne in the kingdome of heauen y . This we are not able to conceiue what it is . We can guesse somewhat at the former , because we haue the first-fruits of it here : but this we are not able to giue almost any guesse at . But the Apostle Peter , in Christs transfiguration , seeing a glimpse of it ( oh it is good being here , saith he ) would faine haue stayed there still z . And the Apostle Paul that had seene it , could not vtter what he had seene 4 , but longed exceedingly after it , as one neuer well till he were there 5 . And vndoubtedly , enlarge we our mindes all that may be , we shall say , when we shall come to see and enioy it , as the Queene of the South , when shee came and saw Salomons royaltie 6 , the one halfe , nay the hundreth part of that we shall finde there , was neuer either reported vnto vs , or conceiued of vs here . The third Benefit , is the inseparable company of Christ . They shall follow the Lambe there , whithersoeuer he goeth a . In this world is Christ said to be with vs b : after this life are we said to he with him c . Here he is said to be with vs , while we soiourne from him d : there are we said to goe to him , and to be at his home with him e . And if it be matter of much joy to haue Christ with vs here , what will it be to abide for euer with him there f ? If Christs presence by his spirit g be so comfortable here , that it is able to cheere vs vp in all our greatest afflictions h : what shall his glorious presence be eternally there ? Conceiue we it by some comparisons . It were a great grace , and such as would minister much comfort to a Courtier lying sicke at home of the gowt , to haue the Prince not onely to send to him , but in person also to visit him : but much more comfort and joy would it be to him , to be able , being recouered , to repaire to the Court , and there enjoy his Princes presence , with such fauors and pleasures , as that place may afford . How much more then , in this case , is it a great grace and a comfort , that God vouchsafeth to visit vs here by his spirit i , sometime more familiarly and feelingly , but euer so effectually , as thereby to support vs euen in our heauiest afflictions ? but yet how much more exceedingly shall our ioy and comfort be increased , when being freed from all infirmities , we shall be taken home to him , that we may liue in ioy and blisse for euer with him ? As that Courtier hauing assurance giuen him of recouery by such a time , would exceedingly reioyce to thinke of the ioy of that day , and count euery day a weeke , if not a yeere , to it , wherein he should being recoured returne againe to the Court , and be welcommed thither in solemne manner by all his frends there , the Prince himselfe principally : so well may the faithfull soule not a litle ioy to forethinke with it selfe , what a ioyfull howre that shall be vnto it , wherein by death parted from the body , it shall be solemnly presented before the face of Christ , and entring into the heauenly palace , shall be welcomed thither by the whole court of heauen , by all the blessed spirits that there abide i . Againe ; this life is the time of our contract with Christ k after this life commeth our mariage-day l . Now as a virgin espoused to one that is trauailed to the East-Indies , if she do indeed faithfully and vnfainedly affect him , though she ioy to read a letter , or to see some token from him , yet it is nothing in that kinde that can giue her contentment m , but shee longeth for his presence , desireth to heare of his returne , and joyeth to thinke on that day , when meeting againe they shall be so matched , as they shall neuer more againe be so seuered . So here , though the Christian soule contracted to Christ , during the time of this contract , in his absence from her n , receiue many fauors and loue-tokens from him o , as are all the blessings she enioyeth here , be they spirituall or temporall p ; yet they can not all of them giue full contentment vnto her , but helpe rather to enflame her affection towards him , and make her , if she sincerely loue him , as she professeth and pretendeth to do , the more earnestly and ardently to long for that day , wherein she shall come inseparably to be lincked vnto him , and euerlastingly to enioy his personall presence , which aboue all things she most desireth . The fourth and last , but not the least Benefit that death bringeth vs vnto , is immediate communion with God : when God shall be all in all and vnto all q : when we shall draw our delights from the fountaine of all r , from the well-head ſ : when God shall conueigh and minister vnto vs immediately by himself , whatsoeuer he now communicateth vnto vs by meanes t . This ( though it be the greatest benefit of all , x yet we can say the least of all of it . Onely thus much : If the meanes whereby God now imparteth his mercies vnto vs , be so sweet to Gods saints , ( the ministerie of his word , his holy mysteries , and religious offices ) that they earnestly thirst after them when they want them u , delight exceedingly in them when they haue them , seeme to be euen rauished and enamoured with them y , prefer the sweetnes of them before the sweetest sweets z , yea seeme to doate so vpon them , that they haue neuer enough of them a if the dimme beames , I say , of Gods face and fauor shining through these thick clouds and veiles be so comfortable to them , that they esteeme all worldly ioyes and delights , as nothing in regard of them b : oh what shall God himself be , when we shall see him fully face to face c , when we shall finde all togither in him , draw all immediately from him , and enioy whatsoeuer our heart can desire or minde imagine , yea far more than either of them can possibly now reach to d , in him . And thus we haue seene the benefit of death , both in regard of the euils from which it freeth vs ; as also in regard of those good things that thereby accrew vnto vs : whence we may well conclude , that as Gods children may lawfully desire it , so they haue iust cause and great cause earnestly to long after it . Now the Vse then of this point is first to ouerthrow the opinion of those that thinke it not lawfull in any case to wish or desire death , yea in regard of freedome from outward euils ; sithence it is promised , as we haue shewed , by God as a blessing , and as a blessing in that very kinde e . Yea but , may some say , if we may desire it , we may do it : we may then hasten our owne end . It followeth not . A man may desire many things to be done , which yet he himselfe may not doe . A man may desire the ministerie f : yet he may not make himselfe a minister g . He may desire to haue some malefactors taken away by the sword of iustice : yet , being a priuate person , he may not do it himselfe . So a man may desire death , and seeke it at Gods hands ; but not procure it or hasten it by any meanes of his owne h . Secondly , it serueth to shame and condemne such as are so loth to dye , that they can not endure to heare of death and dissolution : so far from desiring that which they haue so great cause to desire , that they can not brooke or abide any mention or motion of it , can worst of any thing away with it : in so much that some forbeare the doing of some things , some matters of conueniencie , yea some necessarie duties , as making of their Wils , out of a friuolous and superstitious conceit , that they shall dye shortly , if they do them . Yea many though they can not liue , yet are vnwilling to dye i . Though they liue in that miserie , that they can haue no ioy of their liues , that their life is rather a lingring death than a life k , yet would they rather continue still in such miserable plight , then be content to haue an end put to their intolerable torments , much more bitter than many deaths , by an easie dissolution , by a speedy dispatch . No paine , no torment , no pangs of death , can preuaile so with them , as to make them willing to vndergo what they can not auoide l , or content to goe to God. Now for Heathen , or such as haue no hope but here m , to be thus affected , were not greatly to be wondred at . But for Christians , that professe themselues to be but pilgrims and strangers here n , this world a strange country to them , and heauen their owne countrey o , their home , their fathers house ; for them to be so vnwilling to leaue this world , to depart hence , to returne to their owne home , as if their fathers house were not an heauen but an hell , it is a foule shame , it is no small blemish to their Christian profession . Yea it sheweth such persons to be possessed still with a great measure of hypocrisie . For what is it but hypocrisie , when our prayers and our practise concur not , when the one is directly contrary vnto the other , when we are most vnwilling to that , that daily we would seeme to desire Or how do not our prayers and our practise the one directly crosse the other , when we pray daily to haue , not our will , but Gods will to be done q ; and yet when it commeth to the point , that God calleth vs to come to him , we hang back , and are vnwilling to do what he willeth vs r , would rather writh Gods will to ours , than conforme our will to his , would rather haue our owne will done against Gods will to our owne euill , then the will of our louing father wrought on vs for our good ? How do not our tongues and our hearts apparently and exceedingly jarre , when we pray daily to God , that his kingdome may come ſ , and yet we wish and desire rather to stay here still , where Satans throne t and kingdome u is ; and where we our selues are in some degree still of thraldome x , then to be translated hence vnto that eternall kingdome y ; where we shall be absolutely free from all spirituall seruitude , and shall reigne in glory for euer with Christ Iesus our head ? And surely strange it is to see here , as * one well obserueth , how contrariwise we are in this kinde affected to our owne courses otherwise . For the labourer hasteth to repose himselfe z ; the mariner roweth with all might to gaine his port , and is glad at the heart when he is once come within kenning of it ; the trauailer is neuer quiet till he be at his wayes end . And yet we tied in this world to a perpetuall taske , tossed as on the sea , with continuall tempest , toyled and tyred out with a tedious and combersome passage , can not see the end of our paines but with griefe , view our port but with teares , thinke on our home but with horror and dread : Seeme weary of our worke , of our waues , and our way ; and yet when death commeth to rid vs of them , to set vs at an end of them , and to put vs into our port , we shun it as a rocke , and cannot endure the sight of it a : do as litle children , that go crying out of some maladie all day , and at night when the medicine commeth that should heale and helpe them of their paine , or the Barber-Surgion that should pluck out the aking-tooth , haue no griefe more now , but are wel enough without it ; feare the meanes of ease more than the disease , : the medicine more than the maladie it self so we feare what we should wish for , and wis what we should feare ; yea feare most and abhorre what we haue most cause to desire 6 . Oh but life is sweet , will some say : and man is a creature that loueth life c . Do we loue life ? let vs loue true life , loue eternall life , loue that life that is life indeed d . For this life is no life , but a death rather than life 7 . It is no true life that yeeldeth to death , that tendeth to death , that endeth in death e : that is true life , that is eternall : that is true life , that cannot be dissolued by death f . If we desire such life then , let vs desire death : for there is no way to such life but by death g As a Christian man therefore hath no cause to feare or abhorre death h , because it can neither bereaue him of spirituall i , nor debarre him of eternall life k : ( he dieth not , though he dye l : his death is no death : ) so he hath great cause to loue and desire death , because it bringeth him to perfection of spirituall life m , it placeth him in possession of eternall life n . As he hath no cause to dread death , because it cannot seuer him from Christ o : so he hath good cause to desire death , because it bringeth him home vnto Christ p . And it is no death , but life , to be joyned vnto him ; as it is no life , but death , to be seuered from him q Vse 3 Thirdly , this serueth to shew the efficacie and excellencie of faith : it maketh those things most cheerefull , most comfortable , most desirable , that are most dreadfull , & discomfortable , and terrible r in themselues : it altereth cleane the nature of things : it maketh the world irkesome to Paul ſ , which all men naturally desire and delight in : it maketh death and dissolution desirable and delightsome vnto him , which all men naturally abhorre ; insomuch that though they be weary of life , yet they are vnwilling to dye ; though they haue no pleasure of their life , yet loath are they to leaue life , and to dye once , that they may liue euer . It is cleane contrary with Paul. His life is not deere to him t : and death is desired of him u : yea so much desired , that he can hardly , but for others , induce himself to liue longer x : it is as hard a matter to make him patient of life , as it is to make other men patient of death y : it is a mastery with them to make them willing to dye ; it is a masterie with him to make himselfe willing to liue . And surely a great matter it must needs be , that maketh a man dye cheerefully , not as one weary of life z , but as desirous of death a ; as desirous of death , as other men are of life , because in death and by death he looketh for life b . Fourthly , this should incite vs to the loue and desire of that , which we haue so good , so great cause to desire c ; For what should we desire rather than to be at rest , at an end of all our troubles and trauels ; to be freed from the burden and bondage of sinne , from Satans assaults , from the present wicked world ; to be rid of infirmitie ; to be stript of our mortalitie ; to be made perfectly gratious , and vnspeakably glorious ; to be in ioy vnconceiuable , and in happinesse eternall ; to be present with Christ , and for euer with God ? This was the end of Christs descending , that we might ascend d : of his descending to vs , that we might ascend vnto him : he to misery , we to glory ; he to be crucified , we to be crowned ; he to be crucified for vs , we to be crowned with him . And if he were content to do the one , how much more we the other ? If he counted it meat and drinke to do that for our good e , how much more should we desire to do this for our own good ? And indeed his descending cannot be beneficiall vnto vs , vnlesse we ascend vnto him f . That was the end of his descending : and that is the end of his ascending . As he descended , so he ascended that we might ascend g : he went into heauen before vs , to prepare a place for vs h , and to draw vs vp to him i , that we might reigne for euer with him k . And shall we then be vnwilling to follow him to our eternall glory , to our endles good ? Certainely with an euill will would wee accompanie him to the crosse , if we be so vnwilling to come after him to the crowne . Oh let vs rouse vp therefore our dull and drowsie spirits ; let vs sharpen and whet on our affections and desires herevnto , that we may be willing to dye , that we may euen desire death . For , He liueth but euill , that cannot dye well * . And , It is one point of well-dying , to be willing to dye 1 . And no man dieth more willingly , than he that desireth death . Now that we may ( with this blessed seruant and Apostle of Christ ) loue death and desire death , let vs so liue as we may not feare death . For how can a man desire what he feareth m ? Wouldest thou therefore haue death to be not terrible and horrible , but desirable and delectable ; not lamentable , but comfortable ; not dreadfull , but cheerefull and delightfull vnto thee ? ( For it is not , neither can it so be vnto all , but vnto some onely n ; to those alone that are qualified so , as our Apostle here was . ) Then first suffer not thy soule to be glewed to this world . For it is the loue of this life that maketh death bitter 4 . Therefore are so few content to be dissolued , beeause they are so wedded to the world 5 ; whereas to a minde that loatheth and misliketh the world , nothing is so welcome as death , that taketh him out of the world . Yea take heede that the good blessings that God here vouchsafeth thee , cleaue not too close to thee . For euen they are often vnto vs , as Absolom to Dauid o , a meanes priuily to filch our affections from God , and to make vs more vnwilling to go hence vnto God. Let vs remember that these things , though good things , are but as rings and loue-tokens that God wooeth vs here withall . And as it were but an harlotry loue in vs , to affect the present more than the party that sendeth it p ; so an absurd and a preposterous thing , that Gods loue-tokens sent to vs , should lessen our loue to him , and make vs lesse desirous of the fruition of him . Which that therefore they may not do , we must take heede that our hearts be not set too much on them q ; that we vse them so that we do not abuse them r ; that we be not so desirous still to retaine them , that they make vs more vnwilling , parting with them , to depart to him that sent them , when he shall call vs to come to him . Let vs so possesse them , that they hang loose about vs : then when death commeth to strip vs of them , they will go off with ease , as we slip off our garments , when we lay vs downe to sleep . Otherwise if they cleaue to vs , we shall not part but with paine ; as the shirt that sticketh fast to the vlcerous body , and pulleth skin and flesh away withall : as the tooth , that standeth fast in the head , commeth not out but with much difficultie , teareth the gum , or bringeth a peece of the jaw away with it ; when the tooth that is loose , commeth out with ease . Secondly , hate sinne , and death will be delightfull vnto thee . It is the loue of their corruptions , that maketh men loth to leaue them ſ , and loath to appeare there , where they must be called to account for them . The loue of sinne maketh men feare death : and the hatred of sinne would make men loue and desire death . For he that hateth sinne in himselfe a , cannot but desire to haue the bodie of sinne wholy abolished in his soule b : which , because it will last with him as long as he liueth c , and will not be vtterly abandoned till death ; therefore the more he hateth it , the lesse he loueth life ; the more he abhorreth it , the more he desireth death . As the more impatient of sicknes , so the more impatient of sinne , the more desirous of death d . Thirdly , lay a good foundation for life eternall e . Labour to keepe a good conscience , and the comfort of a good conscience f , and death shall not be dreadfull but cheerefull vnto thee . For the godly hath hope euen in death g . The worldly man hath his hope , as his happinesse , in this life h alone . And therefore so long as life lasteth , some sory hope he may haue i But when he dieth , his hope dieth with him k . And therefore iustly feareth he death , that putteth a finall end , as to his happinesse , so to his hopes . Whereas the godly man retaineth his hopes , euen when life decayeth l therefore iustly rifest then with him , because he approcheth then neerest to the accomplishment of them . And therefore litle reason hath he to feare or abhor death , much cause to affect it , and cheerefully to expect it ? For he that is in the state of grace and life , cannot be put beside it , or depriued of it by death m . And he may well cheerefully expect , and euen with triumph entertaine death n , that is to receiue and enioy a crowne of eternall life after death o . That therefore we may be confident in these our desires , in coueting to remoue hence , that we may goe vnto God ; let vs studie so to carry our selues , that both staying here , and remouing hence , we may be acceptable vnto him p . Labour then for this : yea labour not onely for it ; but labour further , in the fourth place , to get assurance of it to thine owne soule q . Labour ( I say ) to get assurance of Gods fauour in thy life , and thou shalt not neede to feare death r . A man will neuer be afraid to go to God , if he know that in Christ he is reconciled vnto God ſ . He will neuer be afraid to lay downe this cotage of clay , if he be assured that he hath an eternall housing , not made with hands , reserued for him in the heauens t . The want of the former , of the thing it selfe , maketh the vnfaithfull feare death ; and not without cause ; because they haue laid no foundation for life after death ; and therefore when they dye , they dye irrecouerably , they dye eternally , they passe not from death to life , but from death to death u , or from death to such a life , as is worse than any death , a dying life and a liuing death x . The want of the latter , to wit , of the assurance of it , maketh euen many faithfull feare death ; ( though that without iust cause ; ) because , though they haue laid a sure foundation for life , and therefore cannot miscary , but must needs doe well in death ; yet they want the comfort of it , because they do not apprehend it , because they are not assured of it y : which maketh them therefore with feare to expect death , as a sergeant that came to arrest them , and to carry them away to hell ; which , if they could consider of things aright , they had cause rather with great ioy to welcome , as Gods messenger , sent to conueigh them hence to heauen . Fiftly , learne to dye whiles thou liuest ; learne to dye before death a . Forecast thine end b thinke oft on it 4 ; fit thy selfe for it ; that though it come neuer so soone , neuer so sodainly , it may not surprise thee vnawares , it may not finde thee vnfitted . He can not dye with alacritie , he can not in holy manner desire death , that hath not fitted himself for death , that hath not before hand seriously thought on his end , and addressed himselfe thereunto c . Therefore men feare it , because they are not prepared for it : therefore they dread it , because it commeth ere they expected it d . As thou art wont therefore ere sleepe come vpon thee , to compose thy selfe vnto rest , by stripping thy selfe , lying downe in or on thy bed , drawing the curtaines about thee , closing thine eyes , acting sleepe as it were , before thou sleepest : So endeuor daily , before death seize on thee , to compose and addresse thy selfe vnto death 5 , by the serious meditation of thine vnauoydable end , as most certainely not farre of * , so vncertaine how neere , by labouring to work out of thy minde such secular , carnall , or satanicall conceits , as may bring thee out of loue with it , and by striuing to bring thy selfe acquainted with it , yea to worke thine heart to a loue and a liking of it , that when it commeth , thou maist entertaine it , neither as a foe , nor as a meere stranger , but as a wonted guest , as an ancient acquaintance , as a familiar frend e It is a matter , as of much consequence , for the furtherance of a cheerefull departure , so of great difficultie , not so soone atchieued , not so easily learned , f as many men imagine : yea it is that , that we may well all our life long be a learning ; g since it is , or ought to be the maine ayme of euery mans whole life , to prepare and fit him for death h . Sixtly and lastly , when thou lookest towards death , looke withall euer further than it . When thou meditatest on death , meditate withall on those benefits that shall accrue vnto thee by death . Oh could we see them , as Paul did , when he was rapt into the third heauen i : we would neuer be well , vntill we were there . Nay , could we see but some glimpse , as those three Disciples did k , of that glory ; we would neuer lin longing till we were entred or entring into it . But this since we cannot hope for , till we come there ; let vs labour with Moses the meane while , with the spirituall eye of the soule , with the eye of faith and meditation , to see him that cannot be seene l ; yea to see that , that cannot be seene m ; to see that with the spirituall eye , that cannot be seene with the naturall eye : with our Apostle , to looke not on the things that are seene , but on the things that are not seene n : not consider death as it sheweth it selfe to the eye of flesh and blood , and as it is in it owne nature , as an enemie to man , as a punishment of sinne o ; but as it is manifested to the eye of faith out of Gods word , as it is now altred and changed through Gods mercy in Christ , as a great benefit , as a blessing , as the messenger of God p ; as Gods messenger , I say , for the good , yea for the endlesse good of all those that belong vnto God. Open the eye of thy soule to looke not vpon it , but beyond it . Muse oft vpon the happinesse that shall ensue vpon it , and cannot be attained but by it . That will make thee desire death , though not for it selfe , yet for it q ; yea it will make thee euen in loue with death , if thou beest in loue with it ; since thou canst not but by death attaine vnto it . Fiftly , this helpeth to confute certaine erroneous conceits . First , the popish opinion of Purgatorie . For what cause or reason should Christian men haue to desire death , if they were to goe to such a place after death ? to passe not from paine to ease and rest , but from paine to paine , from lesser paines to greater paines ; to greater torments after death , then euer they did or could endure in this life r : not to goe vnto Christ , bnt to goe further from Christ ; not to conuerse with him immediatly after death , but to be depriued of those meanes , whereby they had spirituall society with him , and did comfortably enioy him by his spirit here vpon earth . A meere dotage of mans idle braine , hauing no shadow of ground or warrant out of Gods word , teaching the Saints of God to expect after death wo and paine and hell , where the Spirit promiseth nothing but life a , rest b , ioy c , and heauen d . Secondly , it confuteth likewise another vnsound assertion , to wit , of those that denie vnto the soules of the Saints deceassed entrance into heau'n , and accesse vnto the presence of Christ , vntill the last day . This erroneous conceit was of old broached by Irenaeus f , and was of late againe reviued by Pope Iohn 22 g . But was then opposed by the most of his Cardinals , and confuted by the Diuines of the Uniuersitie of Paris , and the Pope himselfe ( as some write ) constrained by Philip the Faire , then King of France , publikely to recant it h ; as also Benedict 12. his next successor , solemnly condemned it i . And it is a point indeede directly contrary to the promise of Christ , and to the Desires of the Saints . To the promise of Christ made to the Theife on the Crosse ; This day shalt thou be with me in Paradise k : which Paradise this our Apostle expoundeth to be the third Heauen l , the present place of Christs residence and abode m . To the Desires of Gods Saints ; this our Apopostle , and others , as well here , as else-where , who desire to remoue hence , that they may goe thither to Christ n . But in vaine should they desire for that end to remoue hence , if when hence they departed , they should not go to christ , but wait without , I wot not where , secluded from all accesse to him , and from the sight of him . So that of necessitie either we must shut Christ himselfe out of heauen , or else we must admit the soules of the Saints , who by direction of the Spirit of God ( which cannot mis-informe them , either delude or deceiue them , ) desire therefore to be dissolued , that they may goe immediately to be and abide with him where he is . Lastly , it teacheth vs not to mourne excessiuely for the deceassed o . For how can we desire to goe after them , if we mourne for them , as if some euill had befallen them ? or what cause haue we to bewaile them , that are therefore happier than vs , because they are gone thither before vs p , whither we must once follow them , and can neuer be fully happy here , vntill we be there with them ? Rather ; are they gone before vs , that were neere and deere vnto vs ? Let their departure from vs , that were so much affected of vs , be a meanes to draw our affections more to the place whither they are gone before vs ; and to those courses , whereby we may be partakers with them , as in the grace of God here , so in glory hereafter . FINIS . Praeclarè Antiphanes apud Stobaeum tom . 2. cap. 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quae Lipsius sic vertit . Lugere amicos mortuos minimè decet . Non mortui etenim sunt : sed illam ipsam viam , Quam mox necessum inire nobis ●mnibus , Illi praiuerunt : & ecc● postmodù̄m Transgressi in vnum idemque diversorium Coniuncti agemus quicquid eui relliquum est . Notes, typically marginal, from the original text Notes for div A68088-e100 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristo● . ethic . l. 10. c. 1. Exempla maximè mouent . Cic. de orat . lib. 3. Validiora sunt exempla quàm verba , & plen●us opere d●cetur quàm vcce . Leo serm . de ieiun . b 1. Cor. 11. 1. Ephes . 5. 1 , 2. Phil. 3. 17. Hebr. 12. 1 , 2. & 13. 7. Iam. 5. 10. c Longum est iter per praecepta : breue & ●fficax per exempla . Sen. epist . 6. d Hoc plus valent exempla , quod fieri posse docent quod factum est . Sermo quidam vinus & efficax exemplum operis est , facilè persuadens quod intendimus , deum factibile probat esse quod s●ademus . Bern. de resurr . ser . 2. Ex aliorum factis fieri poss● credunt , quod forte , dā putant non fieri posse , pigrescunt . Aug. epist . 134. Adiuvari se exemplie exoptat humana infirmitas , quo facilius ipsa etiam nunc faciat , quae ali●● fecisse ante cognoscat . Saluian . ad eccles . cath . l. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 5. 17. Lege Bern. serm . de Martino . e Ierem. 31. 34. f Iohn 17. 3. g Si cognitio Dei vita aeterna , tum ignorantia Dei mors aeterna . Bern. in Cant. h Galat. 3. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . Sel. hom . 2. i 1. Tim 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem Alex. Paed●g l. 1. c. 4. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil . l Act. 4. 12. 1. Cor. 11. 11. m Mark. 16. 16. John 3. 16. n 1. Tim. 2 15. Iohn 11. 27. 2. Tim. 1. 5. o Rom. 10. 14 , 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marc. de lege spir . 102. Indiget fides cog●iti●ne , sicut & cognitio indiget fide : neque enim esse potest sides sine cognitione , neque est cognitio aliquid sine fide . Theodor. de cur . Graec. aff . l. 1. Notes for div A68088-e430 a 1 Cor. 6. 19. b 1 Cor. 6. 19. c Magis viuorum solatiae , quàm mortuorum subsidiae . Aug. de cura pro mort . ger . d Rom. 12. 2. e Paula , Marcella , & Eustochium . Legatur Paulae epitaph : & Hierenymi Epistola ad easdem . f Sic Hieron . ad Marcellam ; Maguis pro●●cas quaestionibus , & torpēs acio ingenium , dum interr●gas , doces . g Later unculis I●ditur ; In supervacuis sub●ilit as teritur . s●hol● , noes vitae discitur . Sen. epist . 106. Qu●scire magis i●vat quàm prodest ▪ Ibid. In quibus ●ihil ali●d quàm acumen exercetur . Ib. 109. Quibus quisquis se tradidit , quaestiunculas quidē r●fras nectit ; cater●●● ad vitam nihil profici●● Ibid. 111. Quibus doce●●● magis disputare quàm viuere . Ib. 9. 5. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Tim. 3. 5. i Sen. epist . k Luk 2. 19. l Gen. 17. 7. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai . 53. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal . 90. 3. Psal . 90. 3. n 2. Sam. 15. 26. o ●rudir● cupiens flagell● , non erut● do Job● Bern. in Cant. 33. p Qualu Stoicorū illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Asfecti● humana ( vel inhumana potius ) canine aequanimitatis stupore formata Tertuli depatient . Indolentia ista nō sine magna mercede cantingit , immenitaris in , stuporis in corp . re . Grantor apud Oic . Tuscul l. 3. Et verè Archytas in ethic . apud Stab . tō . 2. c. ●●s Ita enim ●mendandus est locus ille , qui nō sine mendo in vulgat ishabetur : nec corrigunt sed corrumpunt mentē autoris , qui pro substi●u●●t : sicut & ijde●● frustra sunt , dū●lausulam novissimam sine causa solicitant . q Non et vera pa●ientia , vbi non est vera sapientla , ( vbi non est vera pietas . ) Cyprian . de patient . r Pers●uerantia sola virtutū coronatur . Bern. de temp . 114. Sola est cui aeternitas redditur . Idem de consider . l. 5. Non inch●antibꝰ sed perseuerantibus praemium propunitur . Isidor . de sum . bon . l. 2. c 7. Siquidem , Non perseuerare cultus est mutilus . Bern. in Cant. ſ Superest vt laudabile principium condignum consequatur finem , & cauda hostix capiti coniungatur . Bern. ep . 24. & 165. Caput animalis cum cauda in sacrificijs offerendū . Lev. 3. 9. quia sine perseuerantia nihil placet . Rad. Ardens in 1 a. 40 a. ſ Psal . 119 97. t Job . 23. 12. Notes for div A68088-e1040 a Zanchius in Philip. b Bernard . in Cant. c 1. Cor 4 15. Galat 4. 10. d 1. Th●ss . 2. 7. e Indalgenaū est hounestis affectibus : & interdū , etiemsi premunt caussae , spiritus in honorē suorum vel cum tormento retinendus est ; cum bono viro viuendum sit , non quamdiu iuvat , sed quamdiu oportet . Delicatus est , qui mori perseuerat , qui 〈◊〉 amicos tanti putat , vt diutius in vita commoretur . Etiā qui vult mori , qui cepit , vbi suorū vlilitas exigit , intermittat , & suis se cōmodet . Ingentis animi est aliena causa ad vitam reuerti . Sen. ep . 104. Vitam tibi ipsi si negas , multis negas . Sen. Theb. f Vise Clem. Alex. strom . l. 3. & Am bros . ep . 12. qui & idem de Acholio epist . 49. de Martino Seuerus epist . 3. & Bern. de temp . 105. g vers . 22. h vers . 23. i vers . 24. k vers . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doctrine . Branches 2. Branch 1. a 1. King. 19 4. b Luk. 2. 29. c 2. Cor 5. 8. Reason 1. d Apoc. 14. 13. e 1. King. 14. 12 , 13. f Esai . 57. 1. Reason 2. g Luk 16. 22 , 23. Hebr. 9. 27. h Eccles . 12. 7. 2 Cor. 5. 8. i Joh. 14. 3. 2. Thess . 1. 10. & 2. 1 , 8. * 2. Tim. 4. 8. Hebr. 9. 28. Reason 3. k Matth. 6. 20. Questions 2. Question 1. l 1. King. 19. 4. m Apoc. 14. 13. n 2. Cor. 5. 4. o Rom. 7. 24. p Eccles 7. 22. Rom. 67. Question 2. q 2 Cor. ● . 8. r 1. Thess 4. 7. ſ Jona 4. 3. Ridiculum est ad mortem currere taedio vitae . Epicur . apud Sen. epist . 24. Vir. fortis ac sapiens non fugere debet è vita , sed exire . Et ante oīa ille quoque visetur affectꝰ qui multos occupauit , libido moriendi . Sē . ibid. t Matth. 26. 39. u 2 Sam. 15. 26. Confirmandus est anumꝰ . vel ad mortis , vel ad vitae patientiam , Sē . ep . 24. Branch 2. x 2. Cor. 5. 8. and in this place . y ademptionē malorum , & aleptionē bonorum . * Mors nulliꝰ mali est materia , multorum finis . Sen de ben . l. 7. c. 1. Malorum omnium remedium est . Idē quaest . nat . l. 6. c. 32. Reason 1. Euils Corporall 1. 1 2. Tim. 3. 12. nunquā deerit persecutio Christiano , sicut nec Christo , Si ergo pro Christo pressuram nondum pateris , vide ne piè viuere in Christo nōdū ceperis . Aug. in Psal . 55. Fidenter dico , quia minus piè viuis , si minus persecutionem pertuleris . Greg. ep . 27. l. 6. 2 Act. 14 23. 3 Joh. 15. 19. 4 Luk 21. 12 , 16 , 17. Troa . 29. 17. a Joh. 16. 2. Psal . 37. 12. 14. b 1. Cor. 15. 19. c Luk. 16. 26. d Aug. in Psal . 34. 17 , 19. e Bern. in Psal . 91. 15 , 16. Corporall 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist . ethic . l. 2. c. 3. f Jerem. 30. 14. g 1. Cor. 11. 32. h Esai . 35. 10. i Esai . 25. 8. Apoc. 21. 4. Mors omnium dolorū & solutio est , & finis ; vltra quam mala nostra non exeant . Sen. ad Marc. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aeschyl . k Esal . 54. 9. Corporall 3. l Apoc. 14. 13. m Gen. 3. 19. n Luk. 10. 40 , 41. o Esai . 49. 4. * Ipsa cessabunt misericordiae opera , vbi nulla erit indigentiae miseria . p Apoc. 7. 16. & 21. 4. q Ma●. 25 . 35 , 36. Aug. de 10. chord . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophal . h Heb. 10. 33 , 34. & 13. 3. mis● ricordia nonnall is q●od miserum cor faciat . Aug. contr . aduers . l. g. l 1. c. 20. & Isidor . orig . l 10. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aeschyl . Vltimus & optimꝰ medicus morborum etiam immedicabilium mo●s . 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Mors omnibus finis , multis remedium , nonnullis votum . Sen. ad Marc. c. 20. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. i Ipsa senectꝰ morbus est . Terent. k Ipsa vita morbus est . Aug de tēp . 74. l Psal . 89. 48. m Hebr. 2. 14. n 2. Cor. 5. 4. o Ipsa immortalitas vera sanitas est . Aug. ibid. p Ephes . 6. 11 , 12. q 1. Petr. 5. 8. r 1. Chron. 21. 1. ſ 2. Cor. 1 2. 7. t Apoc. 12. 4 , 13 , 15 , 17. u Apoc. 12. 12. Euils . Spirituall 1. x Apoc. 15. 2. & 20. 4. & 12. 11. y Ioh. 12. 31. z Eph●s . 2. 2. a Luk. 4 13. b Apoc. 12. 5. c Apoc. 12. 9 , 10. Spirituall 2. d 1. Cor. 5. 10. e Psal . 31. 13. Ier. 20. 10. Esai . 36. 22. & 37. 23 , 25. f Psal . 55. 9. & 119. 158. g Psal . 119. 136 , 158. 2. Pet. 2. 7 , 8. h Genes . 27. 46. Psal . 120. 5 , 6. Ierem 9. 2 , 3. i 1. Cor. 5. 10. k Math. 13. 25 , 26 , 30. l Math. 13. 12. Luk. 3. 17. m Math. 13. 30. n Math. 13. 41. o Rom. 14. 21. 1. Cor. 8. 9. p Rom. 14. 15. Spirituall 3. q Rom. 7. 24. 1. Cor. 8. 12. r Rom. 2. 23. 2. Sam. 12. 14. ſ Math. 5. 16. & 6. 10. Exo. 32. 12 , 32. t Rom. 6. 7. u Ad●m acceper at posse quod vesset , 〈◊〉 velle quod posset : nos accipimus & posse quod volumus & velle quod poss●mus . ille posse non peccare ; nos non posse peccare . Aug. de corrept . & grat . c. 11. Spirituall 4. x Ioh. 16. 32. Hebr. 13. 5. y Math. 26. 46. Psal . 22. 1. z Esai . 49. 14 , 15. * Psal . 13. 1. “ Psal . 6. 1 , 2 , 3. 6. & 13. 1 , 2. & 27. 9 , 13. & 30. 7. & 31. 16 , 22. & 77. 1 , 2 , 7 , 8 , 9 , 10. # Esai . 54. 7 , 8 , 9. Reason 2. Benefit 1. h 1. Cor. 13. 9 , 11. i Rom 8. 23. k Levit. 23. 10. l Ephes . 1. 14. 2. Cor. 1. 22. & 5. 5. m 1. Cor. 2. 9 , 10 , 11 , 12. 1. Pet. 1. 7. 2 Petr. 1. 4. n Math. 13. 46. o Philip. 3. 7 , 8 , 9 , 10. p Math. 5. 6. q 1. Cor. 13. 10. Viuere volunt vt perfecti s●nt . mori v●lint , & perfecti 〈◊〉 . Aug. ●n Mat. sig . 17. r Psal . 84 11. Benefit 2. Rom. 2. 7 , 10. & 5. 2. 2. Tim. 2. 10. ſ 2. Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themist . apud St●● . c. 119. t Rom. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nobis , Beza . neque enim erimus ●tiosi spectatores , sed participes gloriae . Bern. de diuers . 1. u Malac. 4. 2. x Coloss . 3. 4. y Math. 13. 43. 1. Ioh. 3. 2. 2. Cor. 3. 18. 2. Thess . 1. 10. z Math. 17. 4. bonum est nobis esse hîc . 4 2. Cor. 12. 4. 5 2. Cor. 5. 2. 6 1. King. 10. 6 , 7. Benefit 3. a Apoc. 14. 4. b Psal . 91. 15. Math. 28. 19. c Iob. 14. 3. & 12. 26. & 17. 24. d 2. Cor. 5. 6. e 2. Cor. 5. 8. f 1. Thess . 4. 17. g Ioh. 14. 16 , 17 , 18. h Rom. 5. 3. & 14 17. Psal . 23. 4. Philip. 4 4. 1. Thess . 5. 16. 2. Cor 1. 3 , 4 , 5. Esse Christum cum Paulomagna securitas : Esse Paulum cum Christo summa felicitas . Bern. in Psal . Qui hab . i Ioh. 14. 23. Apoc. 3. 20 i Hebr. 12. 22 , 23 , 24. k Hosh . 2. 19 , 20 . desponsabo te mihi . l Apoc. 19. 7. & 21. 2. m Nil mihi rescribas : attamen ipse veni . Penelope Vlyssi . Ovid. ep . 1. n Luk. 19. 12. o Ephes . 4. 7 , 8. p 1. Cor. 3. 21 , 22 , 23. 1. Cor. 12. 4 , 8 , 9 , 10 , 11. Rom. 8. 32. Benefit 4. q 1 Cor. 15. 28. r Jam. 1. 17. ſ Psal . 36. 8 , 9. Apoc. 7. 17. t Apoc. 21 , 22 , 23. x Esai . 58.13 . Psal . 122. 1. & 63. 3 , 4 , 5. u Psal . 42. 1 , 2 , & 63. 1 , 2. & 119. 20. y Psal . 84 per totū . & 119. 97. 1 Petr. 2. 2 , 3. z Psal . 19. 10. & 119. 103. Iob. 23. 12. a Psal . 27. 4. & 63. 5 , 6. & 119. 62 , 57 , 147 , 148 , 164. c Esai . 33. 14 , 15 , 16 , 27. 1. Cor. 13. 12. 1. Ioh. 3. 2. Quis oculis glorietur , qui suspicentur diem ? quibus Sol per caliginē splendet ? licet contentus interim sat effugisse tenebras , adhuc non fruitur bon● lucis . Tunc animꝰ noster habebit quod gratuletur sibi , cum emissus his tenebris , in quibus volutatur , non tenui visu clara perspexerit , sed totum diem admiserit , & redditꝰ caelo ( Deo ) suo fuerit . Sen. ep . 79. Quid tibi videbitur divina lux , cum illam suo loco videris ? Tunc in tenebris vixisse dices , cum totam lucem totus aspexeris , quem nunc , per angustissimas oculorum vias , obscurè intueris , & tamen 〈◊〉 tam procul . ep . 102. d Ephes . 3. 20. Conclusion . 2 King. 22. 20. Esai . 57. 1 , 2. Apoc. 14. 13. Vse 1. e 1 King. 14. 12 , 13. Tuscul . lib. 1. f 1 Tim. 3. 1. Qu●ntots mperator terrae huius in peregrinis l●●is aut honoris specie aut muneris alicuius causa iubet degere ? nunquid hinc inconsulto Imperator● discedunt ? & quāto amplius est 〈◊〉 parere quàm h●manis ? Ambros . de bon . mort . c. 2. g Habr . 5. 4 , 5. h Vetat ille dominans in nobis Deus iniussu hinc not suo demigrare , Ci● . Vse 2. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictet . apud Stob. cap. 120. Inter mortis m● tum & vitae tormenta miseri fluctuant : & viuere nolunt , & mori nesciunt . Sen. ep . 4. Patinon vultis , exire timetis ; qui● faciam vobis ? Cyprian , de mortal . k Herodicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apud Plut. de sera vind . Quid huius viuere est ? diu mori . Sen. epist . 101. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Iphigen . Debilem facito manu , Debil●m pede , coxa : Tuber adstruegibberum ; Lubricos quatedentes . Vita du●● superest , benè est . Mecaenas : Qued miserrimum erat , ft incidisset , optatur ; & tanquam vita petitur , supplicij mora . Invenitur qui malit inter supplicia tabescere , & perire membratim , & toties per stillicidia amittere animam quam semel exhalare ? Invenitur , qui velit trahere animam tot tormenta tracturam ? Vsque adeò ne mori miserum est ? Est tanti , habere animā , vt agam . Sen. epist . 101. Interdū obnixè petimus , quod oblatnm re usar . mus . Mulia videri volumus velle , sed nolumus . Saepe aliud volumus , aliud optamus . & verum ne Dijs quid●m dicimus . Sen. epist . 95. ? m Psal . 17. 14. 1. Thess . 4. 13. n Psal . 39. 12. 1. Pet. 2. 11. o Phil. 3. 20. q Matth. 6. 10. Meminisse debem● voluntatem not nō nostrā , sed Dei facere debere , secundū quod nos Deus iussit quotidiè orare . Cyprtan . de mortal . r Quam preposterum est , quamque peruersum , vt cum Dei voluntatē fieri postulemus , quando evocat nos & aecersit de hoc mundo , non statim voluntatis eius imperio pareamus ? Hoc nitimur & reluctamur , & pervicaciū more seruorum ad conspectū Domini , cū tristitia & maerore perducimur , nō obsequio voluntatis ; & volumus ab eo praemijs caele stib● honorari , ad quē venim● inviti . Idē ib. ſ Matth. 6 10. t Apoc. 2. 13. u 2. Cor. 4. 4. Joh. 12. 31. & 16. 11. x Rom. 7. 14 , 23 , 24. y Quid rogamus & petimus vt adveniat regnum coelorum , si captiuit as nos terrena delectat● quid precibus frequenter iteratis rogamus & poscimus , vt acceleret dies regni , so maiora desideria , & vota potiora sunt seruire isthic diabolo , quàm regnare cum Christo ? Cyprian . de mortal . * Mornay of Life and Death . z Job . 7. 1 , 2. ad Polyb. cap. 28. Iusto mors salut is portus . Ambros . de bon . mori . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sotades . In hoc tam procelloso & in oēs tempest ates exposito marl narigantibus , nullus portus nisi mortis est . Sen. a Nemo sine querela moritur : quis non recusans , quis non gemens exit ? Morney ibid. Sen. de benef . lib. 5. c. 17. Quis non , vbi mors prope accesserit , tergiversatur , tremit , plorat ? Idē epist . 78. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apolog . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aesop . fabul . d 2. Tim. 6. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vel vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Gorg. e Gen. 5. 27. Psal . 88. 48. f Hebr. 7. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 2 Cor. 5. 1 , 4. Quod interim morimur , ad immorialitatē morte transgredimur : nec potest vita aeterna succedere , nisi hi●c contigerit excire : 〈◊〉 est exitus , sed trāsitus , & temporali itinere decurso ad aterna trāsgressus . Cytrian . de mortal . h Quid ni non timeat , qui mori sperat ? Sen. ep . 102. i Math. 22. 32. k Apoc. 20. 6. l Ioh. 8. 51 , 52. & 11. 25 , 26. m 1 Cor. 13. 10. n Math. 25. 46. o Rom. 8. 38 , 39. p 2. Cor. 5. 8. q Non est mors sed vita , quae morientem Christo sociat : non est vita , sed mors , quae viuentē Christo separat . Ambr. 1. Tim. 5. 6. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist . ethic . l. 3. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicur . ad Menaec . apud Laert. ſ Galat. 6. 14. t Act. 20. 24. u 2. Cor. 5. 10. x Philip. 1. 22 , 23 , 24 Quod viuit , liberalitas est . Sē . ep . y Patienter viuit ; delectabilitur moritur . Aug. in 1. Ioā . tract . 9. z 2. Cor. 5. 4. a Net spe mortis patienter dolet , nec taedio doloris libenter moritur . hunc fert , illam expectat . Sen. epist . 98. Tam turpe putat mortem fugere , quàm ad mortem confugere . Ibid. b Prov. 14. 32. Vse 4. c Sapientis est totum in mortē prominere , hoc velle , hoc meditari , hac sempercupidine ferri . Plato apud Sen. ad Marc. cap. 23. Oi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Phaed. d Descendit altissimus , & suo nobis descensu sis ●uem ac sa ! ubrem dedicauit ascensum . Bern. de temp . 66. e Ioh. 4. 34. Luk 12. 50. & 22. 15. f Ascendit qui descendit . descendit , vt sanaret te : ascēdit , vt leuaret te . Aug. de diners . 12. g Ephes . 4. 9 , 10. h Ioh. 14. 3. i Ioh. 12. 32. k Apoc. 20. 6. * Malè viuit , quisquis nescit bene mori . Sen. de tranquill . c. 11. 1 Benè mori est libenter mori . Sen. epist . 61. m 1. Ioh. 4. 18. n Ad refrigerium iusti vocantur , ad supplicium rapiuntur iniusti . datur mors tutela fidentibus , perfidis poena . Cyprian . de mortal . Meanes 1. 4 Vna est catena quae nos alligatos tenet , amor vitae . Sen. ep . 26. 5 Sic veteres inquilinos indulgentia loci & consuetudo ; etiam inter iniurias detinet , Idē ep . 70. o 2. Sam. 15. 6. p Meretricius amor plus annulum quàm sponsum diligere . Aug. medit . q Psal . 62. 10. r 1. Cor. 7. 30 , 31. Meanes 2. ſ Job . 20. 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. ●l . strom . l. 5. a Rom. 7. 16 , 17. b Rom. 6. 6. c Eccles 7. 22. 1. Joh. 1. 8. 1. Knig. 8. 46. d Rom. 7. 24. Meanes 3. e 1. Tim. 6. 19. f 2. Cor. 1. 12. & 5. 8 , 9. g Prou. 14. 32. h Psal . 17. 14. i Dum spirat sperat . Eccles . 9. 4. Aegroto dum aīa est , spes esse dicitur . Cic ad Attic. lib. 9. ep . 12. k Prou. 11.7 . & 10.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. idyll . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Troad . l Prov. 14. 32. Dū expirat , sperat . m Ioh 5. 24. Rom. 8. 37 , 38. n 1. Cor. 15. 55 , 57. 2. Tim. 4. 7. o 2. Tim. 4. 8. Apoc. 2. 10. p 2. Cor. 3. 8 , 9. Meanes 4. q 2. Petr. 1. 10. r 1. Ioh. 3. 14 , 19 , 20 , 21. ſ 2. Cor. 5.5 . t 2. Cor. 5. 1 , 2. u Apoc. 20. 14 , 15. & 20. 6. x Mors sine morte : mors semper viuit : semper occidit , nanquam peroccidit . Greg. mor. l. 9. c. 38. & Beru . de cōsider . lib. 5. y Miser est beatitatcm qui nescit suam . Meanes 5. a 1. Cor. 15. 31. Mortē , dum adbnc viueres , imitatus , Ambr d : bon . mort . Egrogia res est mortem condiscere . Sen. epist . 26. b Deut. 32 19. Nulla res magis proderit , quàm cogitatio mortalitatis . Sen. de●ra . l. 3. c 42. Nullius rei melitatio tam necessaria est . L●em ep . 70. 4 Meditare mortem . Qui hoc d●cit , medi●ari libertalē iubet . Idē . ep . 26. c Mortē nemo hilaris excipit , nisi qui se ad ill●m di● compusuerat . Sen. epist . 10. d I●●●pectata plus aggrauant . no vitas adijcst calamitatibus pondus . noc quisquam mor : aliū non magis , qu●d etiam miratus est , doluit . Ideò nihil nobis im ; r●uisum esse debet . In 〈◊〉 p emittendus est animus . Sen. ep . 91. 5 Compo●e te ad diem illū . 〈◊〉 ep . 26. * Dehemus animo pr●meditari , qu d aliquand● sut●ri sum●●● , & quod , velimus nelimus , abesse longius non potest . Hierō . cpitaph Nepo● . e Effice mortē tibi cogitatione familiarem , vt possis , vbi fo rs tulerit , illi ( laetus & alacer ) obuiam exire . Sē . ep . f Magna res est , & diu discenda , cum adventat hora illa inevitabilis , aequ● animo exire . Sen. epist . 30. g Viuere totae vita discendum est ; & quod magis fortasse miraberis , tota vita discendū est mori . Sen. de brev . vitae . cap. 7. h Primus Pythagoras dixit Philosophiam esse meditationē mortis , quotidie de carcere corporis nitentem edu●er● animae libertatem . Hi●ron . c●nt . Ruffi● . Philosophiā esse . Socrates apud Clem. strom . l. 5. Plato apud Plut. de plac . philos . Oi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Phaedon . Platonis sententia est , omnem sapientum vitam meditationem esse mortis . Hieron . epit . Nep●t . Plato Philosophiam meditationem mortis esse dixit : Idem epit . Marcel . Philosophum nihil op●rtet sic agere , quam vt animum semper studeat consortio corporis separare , & ideò e●istimandum , philosophiam esse mortis affectum , ( conatum Hieron . ) consuetudinemque moriendi . Apul. de philos . i 2. Cor. 12. 4. k Matth. 17. 3. l Hebr. 11. 27. m Hebr. 11. 26. n 2. Cor. 4. 18. o Gen. 2. 17. Rom. 5 12. & 6. 23. p Lex est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poena perire . Sen. epigr. 7. Vltimum diem , nō quasi poenam , s●d naturae legem aspicis . Idem ad Helv. Mors naturae finis est , non poena . Cic. pr● Milon . & Sen. suasor . 7. imò nec finis , nec poena bonis . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato in Phaedon . Vse 5. r Constat enim poenas Purgatorij esse atr● cissimas , & eti illes nullas poenas huius vitae comparandas . Bellarm. de purg l. 2. c. 14. a 2. Tim. 4. 8. b Luk. 16. 25. c Math. 25. 23. d Luk 16. 22. & 23. 43. 2. Cor. 12. 2 , 4. Apoc. 2. 10. Ioh. 5. 24. & 11. 25. Apoc. 14. 13. Esai . 35. 10. f In lib. 5. aduers . g Guil. Ockam in oper . 93. dierum . & Adrian . in 4. dist . Valent. cap. vl● . Sed & Tertull. idē habet adv . Marc. l. 4. & in lib. de anim● prope finem . h Erasm . in prefat . ad Iren. Gillius Annal. Franc. tom . 2. & Gag●in . l. 8. i In Extra . Bened. Deus . Vise Al●●ns . de Castr● cont . haeres . l. 3. Beatitud● . 7. & Io. . Gerson in serm de Pasch . k Luk. 23. 43. l 2. Cor. 12. 2 , 4. m Act. 5. 21. n 2. Cor. 5. 6 , 8. o 1. Thess . 4. 13. p Premissi , non amissi : praecesserunt , nō decesserūt . Aug. epist . 6. & 120. & de diuers . 43. abijt , non obijt . Ambr. de Theodos . Quem putas perisse , pramissus est . Quid autem dementius , quàm cum idem tibi iter emetiendū sit , flere cum qui antecessie ? Sē ep . 99. dimisimꝰ illos , imò cōsecuturi praemisimus . Idem ad Marc. c. 19. Cogitemus cito n●s eb perventuros , quo illum per venisse moeremus . quem patamus perisse , praemissus est . Idem . ep . ● 3. Non est lugendus qui antecedit , sed desiderandus . id quique desiderium patientia temperādum . cur enim imm●deratè feras abisse , quē mox subsequeris ? Tertul●● de patient . Nō sunt lugendi fratres nostri accersione dominiea deseculo liberati , cum sciamus eos non amitii sed praemitti , recedentes praecedere : vt proficis●ētes & nauigātes desiderari 〈◊〉 deberi non plangi . Cyprian . de mortal . 
A42457	----	An antidote against errour concerning justification, or, The true notion of justification, and of justifying faith, cleared by the light of scripture, and solid reason, from several mistakes of the words, which misapprehensions prove the seeds of dangerous errours by ... Thomas Gataker ... ; to which is added, The way of truth and peace, or, A reconciliation of the holy apostles S. Paul and S. James, concerning justification by faith without works, Rom. 3.28, by works and not by faith only, Jam. 2, 21, 24, by Charles Gataker ... Gataker, Thomas, 1574-1654. 1679 Approx. 169 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A42457 Wing G311 ESTC R6785 12581593 ocm 12581593 63789 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. 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Gataker, Charles, 1614 or 15-1680. Way of truth and peace. [12], 58, [2] p. Printed by J.C. for Henry Brome ..., London : 1670. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification. 2004-08 TCP Assigned for keying and markup 2004-08 Aptara Keyed and coded from ProQuest page images 2004-09 Olivia Bottum Sampled and proofread 2004-09 Olivia Bottum Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion AN ANTIDOTE AGAINST ERROUR , Concerning JUSTIFICATION . OR , The True Notion of JUSTIFICATION , and of JUSTIFYING FAITH , CLEARED By the light of Scripture , and solid Reason , from several Mistakes of the words : which Misapprehensions prove the seeds of Dangerous Errours . By the late Reverend and Learned Divine , THOMAS GATAKER of Pious Memory . In a Discourse on Rom. 3. 28. too precious to be buried in Obscurity . To which is added , The Way of Truth and Peace : OR , A Reconciliation of the holy Apostles , S. PAVL and S. JAMES , CONCERNING Justification By Faith without works , Rom. 3. 28. By Works , and not by Faith only , Jam. 2. 21 , 24. By Charles Gataker , Rector of Hoggeston in the County of Bucks . LONDON : Printed by J. C. for Henry Brome , at the Gun neer the west-end of S. Pauls . 1670. Imprimatur . Dec. 6. 1669. Rob. Grove , R. P. D no Episc. Lond. à Sacris Domest . To the Right Honourable , CHARLES Earl of Carnarvon , Lord Dormer , Viscount Ascot , Baron of Wing , and Master of his Majesties Hawks . My Lord , THe whole Designe of this Dedication , as to the Ground and End of it , is so clearly transparent to those who know , how Gods Providence hath set me , a weak Labourer in the Lords Vineyard , to work under the shadow of your Lordships protection , that it is a superfluous waste of words and time , to defend the presumption of this Address , which , without mine Apologie , may be reasonably taken for a just expression of my duty . It were moreover an unpardonable trespass against your Lordships quick Apprehension , whose vigorous spirit is active and piercing in the observing of Occurrents , if I should make a tedious Harangue , to discover mine intentions in thus testifying the sense I have , both of the common benefit , which I enjoy together with other sons of the Prophets , who dwell in safety under the sheltring and refreshing shade of your Lordships Patronage , and also of those peculiar obligations laid upon me by your Lordships singular favour , the repetition whereof in particular were impertinent , but my publick acknowledgement in general is as decent , as my private remembrance of them is perpetually and indispensably requisite . I have onely a minde to wish , that the product of my own Soyl , which I pay as tribute unto your Lordship , were as agreeable for the workmanship to the divine matter which I handle , as the discourse it self is proper , and ( as I humbly conceive ) suitable to your Lordships pious inclination . For I cannot with silence pass by , what I have seen with huge satisfaction ; that as your Lordship hath had a share in Timothy's happiness , in knowing the holy Scriptures from a childe , which are able to make Thee wise unto salvation : so It hath grown in knowledge , by the advantage of Gods special endowment , a capacious and tenacious Memory . It is also a blessed and pleasing Rarity , that in an Age of men sadly degenerate into Atheism , who endeavour to forget that they are Gods off-spring , and would fain be taken for the Mushrooms of Chance , and are not onely sunk below Beasts in enormous sensuality , but also fallen beyond the apostasie of the Devils in absurd Incredulity , with a perverse ingratitude denying the Lord that bought them , and with a sottish insolencie denying the God that made them ; your Lordship in the midst of this corrupt and crooked generation hath continued stedfast and unmoveable in the belief and profession of the general Principles of Religion , upon which as a sure Basis all Justice and Civility are founded , and particularly of the Doctrine declared and established by the Church of England , with an equal aversion from Atheistical profaneness , and from new-fangled pretensions to Religion . Some have observed of us Islanders , that we are very apt to vary our Fashions , and have ascribed our Inconstancie to the changeable temper of our Air , and the unstable complexion of our Climate . I wish our Country-men were not as vainly , and that more dangerously fickle in altering the Opinions of their Religion , as they are mutable in the habit and mode of their Apparel . I am sure the fault of this flitting and shifting humour is not chargeable upon the Stars , Skie , Air , or other Elements , which are all the innocent creatures of a good God , and uneffective upon the wills of men . But the shame and misery will light heavie at last upon these unballasted mindes , unstable souls , unwary followers of cunning seducers , or itching affecters of novelty , who delight to wander , but forsake their own mercy , while they trust in lying vanities . To prevent the going astray , or being misled from the way of Truth , and peace of conscience which depends thereon , in one main point of Christian Religion , I have published a Piece of my Father of pious memory ; which tho imperfect , because a mortal disease cut off the thred of his meditation first , and shortly after of his life , drawn forth to fourscore years within a few weeks ; yet is ( as I suppose ) a very useful Foundation , on which any Christian exercised in the study of Scripture , may build the same superstructure , which the Author would have raised , if God had granted him a little longer use of light . To this I have subjoyned a short Discourse of mine own composure , tending to the explication of S. Paul and S. James their doctrine concerning Justification , for the removal of a stone of offence , the seeming contrariety between the blessed Apostles , which some weak Christians have stumbled at , and some scoffing enemies of Christianity have taken up , to cast at the head , and wound ( if it were possible ) the credit of the Gospel . And I hope that the precious Relick premised will adde weight and value to mine Offering , which I tender in all humility first as a Peace-offering to the Church of God ; and I present it to your Lordship as a cluster of that Vineyard , whereof I am an unworthy Dresser : devoutly praying that your Lordships benign influence on the Lords inheritance may be recompensed from on high , with the plentiful distillation of all blessings upon your Lordship , and your Lordships whole Family most worthy of Honour ; to which I am resolved , as well as engaged , to remain in all faithful observance , My Lord , Your Honours most devout Orator , and most humble Servant , CHARLES GATAKER . THE PREFACE To the Christian Reader . BEcause I stand accountble for the increase of Books when the world seems to be overcharged already with the number and bulk of them , even to the wearying of the Readers flesh and spirit ; I desire thee with candour to receive this brief Account of my publication of these ensuing Treatises . The God of truth and of peace ( which two Titles are the most resplendent Gems in the Crown of Gods glorious Attributes ) hath commanded us to embrace and maintain with equal love and zeal the Truth and Peace . Since also both these are the Legacies of our blessed Saviour , bequeathed to his Church by his Testament , sealed with his bloud ; certainly every sincere Christian is concerned in both ; but the stevvards of the mysteries of God are yet more deeply engaged in the preservation or restauration of both , to their utmost ability . At present , our amazing and distressing thoughts are great for the divisions of Reuben , ( to use the words of Deborah ) and the spiritual flames of dissention which ( like the late dreadful Fire in the Citie ) devour the strength and beauty of our Church , call for the assistance of all hands to quench them . But as in a Conflagration , while some labour to repress the violence , or stop the course of the spreading Fire , others are employed to guard the Goods , and , while they stand with aking hearts for the Calamity , do good service in perserving their neighbours as well as their own Goods from perishing or plunder : so while my Brethren , the blessed sons of peace , are hard at work , in drawing water out of the ever-living spring , the Scripture , which plentifully affords the Word of truth and peace , and applying the same for the allaying of these consuming flames , ( whose endeavours for the peace of Jerusalem I pray God to prosper ) I have undertaken to preserve and reseue an important Truth concerning Justification , from the attempts made by same to corrupt or obscure this heavenly doctrine . That I might discharge my fidelity in securing the Apostolical doctrine avouched by the Church of England from a dangerous blow offered at it , by raising an Objection out of S. James against S. Paul , and then ( because Christians are concerned neither to set , nor to leave the holy Apostles at oddes one with another ) going about to reconcile them in an unsound way , to the prejudice of Religion it self ; I did lately on a just occasion frame a short Discourse for mine own satisfaction , and for the instruction of others . For I conceive my self , tho by many degrees inferiour to Timothy , yet in some measure to lie under S. Paul's double charge to him , first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to keep the precious truth committed to my trust , and then what I have been sufficiently taught and assured of , to commit the same unto faithful men , who shall be able to teach others also . Thus far I allow Tradition of the faith once delivered to the Saints , tho it be not infallible , unchangeable , and incorruptible , either by the course of nature , or by the promise of grace to any particular Race or Succession of men , yet to be a duty required of Ministers , and a means to propagate the Truth ; whether that delivery be transacted by word of mouth , which is transient , or by writing , which is permanent , as now I transmit , what I have received . For I count it a special instance of Gods gracious providence to me , not onely that I was born of a Parent eminent for Learning and Piety ( the Honour I owe my Father will free me from the guilt of vanity in this modest celebration of his Memory ) but also in this , that I was well acquainted with his Doctrine , and particularly in this Head concerning Justification , which he had discussed with a piercing reason , and explicated with a happie perspicuity ; not leaning to his own understanding , but after an examination of an innumerable variety of Writers on this Argument , making the language of Scripture in the common sense of the words the Rule of his Judgment and speaking , that he might speak as the oracles of God. By this religious observing the form of vvholesome vvords , he did disentangle to ▪ Truth from many thorny Controversies , which have been raised impertinently , but agitated with much heat , to the injury of Truth and Peace . In the year of our Lord 1640 , April 19. he began in the course of his Ministery to unfold that portion of Scripture , Rom. 3. 28. and in process of time , by Gods assistance accomplished his intended explication of the entire Doctrine concerning Justification , with that accurateness of Method , solidity of Reason , and elearness of expression , which was usual to him in such a weighty Argument , and very satisfactory to his judicious Auditors . The rude draughts of his Meditations be kept by him , and they are yet extant . He was urged often to publish them ; but according to his modest declining appearance in publike , he was averse from printing what he had preached with a chearful freedom of speech . At last , not so much the importunity of friends , as the love of Truth , which he pitied to see not onely opposed by Old Adversaries , but also assaulted by upstart Enemies , and in danger to be smothered in a crowd of new-fangled Errours , qickned him to set upon a new Work , to recollect his loose Papers , to revise his Notes , to new-model his Treatise , and to fit it for the publick benefit of the Church to posterity . But the Lord had measured his task and his time . An Ague , which turned shortly to a violent and mortal Fever , was the messenger that summoned him , and diverted him from communicating his conceptions to the Church , to the resigning of his spirit to God. This Piece , tho unfinished , I cannot well permit to perish in the dust : And I publish it now while I have opportunity , ( for I am also hasting to the land of forgetfulness ) because I conceive it hugely useful to the advancement and clearing of the Truth , to the determining of many Controversies , which would be easily resolved , if the sense of words , about which men are apt to wrangle , were understood and agreed on , and to the direction of the considering Reader in the way to a good understanding in this Cardinal Point of Christian Religion . For such is igneus vigor , the fiery temper , ( as Virgil says ) of the heaven-born Soul , that a small hint given to an active nimble minde , is like a spark falling on sulphury matter , which is sufficient to light a Candle , or to kindle a Fire , for the enlightning and warming the whole house . So this spark of doctrine communicated to receptive understandings , and cherished with Meditation , may prove a happie introduction to a bright and lasting light of Truth . And it may be accounted no small benefit , that the Author , who intended to do more service for the houshold of faith , did ( what his time allowed him ) out of the hard flint strike fire for others to make use of , and to improve . But , some will be ready to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine affection blindes and transports me . And tho my over-valuing kinddess for this Fragment may be justifiable by my Relation to the Author , yet I am both too nearly interested to judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sincerely and impartially , and too meanly qalified , to sway other mens judgments by mine estimation . I confess all this , and am so far from presuming that I can any ways adde any lustre to my father of pious memory , that I fear , lest this very Work of his be sullied , when it is offered to the world by mine hands . I do therefore invite the Reader onely by the assurance , that this was a Piece of his last undertaking , and so having set up this Taper , I let it shine by its own light . So much for the former Treatise , to which in good manners I have given the precedence before mine own . And of the latter I shall say little besides what I have already intimated . It was a proud Fancie and Motto of one , who being raised from an obscure original , took himself to be the sole Engineer and Artificer of his own Fortune , like Nebuchadnezzar ascribing his estate to his own Wit and Power for the erecting it , and therefore gave for his Devise in a Shield , a Spider in the center of a curious Web spun out of his own bowels , with this word , Mihi soli debeo , insinuating that he was indebted to none but himself . I am very far from the arrogancie and ambition of being deemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to have drawn out my little knowledge by my mine own sole industry . Tho I acknowledge God to be the fountain of wisdom , as he is the Father of lights , and therefore I desire to be taught of God ; yet it will not misbecome me to acknowledge that my fathers instruction , in this point especially of Justification , was the Conduit-pipe whereby I have derived what I now profess from the holy Scripture . For upon the Word of God in Scripture , and not upon the Tradition of my Father , ( how learned soever , yet not infallible ) do I ground my Faith. But as it is a piece of ingenuity to acknowledge by whom we profit in knowledge , so it is in me a duty of filial respect to confess , that I am indebted to my Father alone for that excellent Observation , which was to me Indictum ore alio , unheard-of from any other mouth , concerning the different Questions or Cases in S. Paul and S. James , which after him I have now propounded as a fair way to reconcile the holy Apostles . And because this hath not been so fully and generally observed , it may now also appear new to others , and on that score suffer contradiction , as Christianity it self at the first appearance was rejected for novelty , tho ( as St. Augustine says of it , and I may say the same of this particular ) it was Veritas nova consuetudini , non contraria rationi ; it was a Truth new indeed to custom , but not contrary to reason . I desire therefore the Christian Reader to be so just , as to examine the Discourse with sobriety , before he cast it awaey with scorn ; and to be so civil , as to give me leave in an Age too ambitious of latitude and liberty , to enjoy my desired freedom of adhering to the Doctrine of the Church of England , and choosing such a way of Reconciliation as preserves the Truth as well as Peace . But if any being sensible of some reflexion in my Discourse upon his own Opinion , and impatient of controul , grow so froward , as when he is unwilling to be convinced , and unable to convince me of Errour , ( I mean at least in the main matter of my Discourse ) he shall go about to raise dark and groundless suspicious against the Author , and in stead of Reasons to disprove his Opinion , cast forth Reproaches to disparage his person ; I shall onely say of my Writings ; as Ovid did of his Verses , Judicio poterant candidiore Legi ; they might have been read with a more candid judgement . One Caution more I hope will be taken in good part , That the Reader will not be so dis-ingenuous , as to endeavour to weaken the credit of an Orthodox Doctrine of our Church , which hath no affinity with Secular interests , because it hath been asserted by some , that have sowed the seeds of Sedition and Schism among us ; or to blast the reputation of his brother who maintains both the Doctrine and Discipline of the Church of England , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greek Writers speak , with might and main , as occasion requires , because the Schismaticks ( some , not all ) are of the same opinion in this point . It were unjustly done , and would be unkindly taken , if any one that holds some disputable point of Divinity in common with the Jesuites , should for that accidental concurrence in an Opinion , which is out of distance from things of State and Government , be therefore charged as teinted with the poysonous principles of Rebellion and Regicide , wherewith the Schools of the Jesuites are deeply infected . And it is yet more unreasonable , that the defence of an important point of Christianity common to men of different Perswasions , be wrested by a Dissenter to breed an ill opinion of the defendant ; as if he that defends the Justification of a sinner by Faith onely , must needs be confederate with Rebels and Schismaticks , in denying obedience and submission to the Powers sacred in Church and State , which are Gods immediate Ordinances . But why do I ( will some say ) surmise that any man can or will be so absurd ? I wish heartily that none were , or be so . But I see too much of this indirect dealing and foul play in the practice of Gladiatory . It is enough , that I would ( if possible ) prevent the like collateral strokes , when the contending for the Faith exposes me to danger . I will detain my Reader no longer ; whom I desire to receive with the right hand , that which is offered with the right hand , and a hearty prayer withal , that God give thee a right understanding in all things . Thine in the Lord , CHARLES GATAKER . An Antidote against ERROUR , concerning Justification , &c. THe Apostle Paul , the undoubted Autor of this Epistle , tho he made use of another man , one Tertius , chap. 16. 22. for the engrossing of it , as Jeremie did Baruk for the writing out of his Prophecies , Jer. 36. 4 , 18. as he saith of himself , and that qestionles most trulie , in regard of the rest of his copartners in the Apostleship , that he laboured in the execution of that his Office more abundantlie then they all , 1 Cor. 15. 10. so in this particular employment of labouring to instruct and edifie the Churches and faithful people , not onely that then were , but that ar in being at this day , ( for unto us are his writings now also beneficial , as-well as they were unto those that then lived , and unto whom they were directed , being intended for a more general good , Chap. 15. 4. 2. Petr. 3. 15. ) by writing to them , when he could not be personallie present with them , the same may not without good ground be averred . For we have twice as many more of his Epistles extant at this day , I say not , then of anie one severallie , but then of all his fellow-Apostles joyntlie put together , if that to the Hebrews at least be granted to be his , as by most it is deemed . And yet that he wrote more then have come to our hands , it seems evidentlie to appeer . Nor do I speak of those counterfeit ones that have ben thrust out under his name , those to Seneca , which Jerome yet attributes too much unto ; or that to the Laodiceans , which Stapulensis hath inserted into the body of Pauls Epistles , grounding upon a mistake and mis-interpretation of the Apostles words , Coloss. 2. 16. But of one written to the Corinthians before that which we now generallie call the First , himself makes expres mention , 1 Cor. 5. 9. which were it now extant , being written to an whole Church for direction of their demeanure in matter of Church-discipline , would no doubt be as Authentical and Canonical , as that to Philemon , whether a Minister of the Gospel , or an eminent Christian onelie , about a private busines , the reception of Onesimus his fugitive servant . Now as this our Apostles Epistles are set before those of the rest , James , Peter , John and Jude : so this to the Romans stands in the front , or the first place of his , so disposed by those , who at first gathered the Epistles , then commonlie had and acknowledged , together into one Volume , and digested them in that order as now we have them , and which we finde to have ben from time to time ever since generally observed . The reason whereof I conceiv to have ben , not because it was the first that the Apostles wrote : for as those that gathered together the Sermons of some of the Prophets , so those that compiled the main Body of these Epistles , did not observ that order in marshalling of them wherein they were written ; and it is justly deemed from that passage , Chap. 15. 25 , 26. that this Epistle was written later then some of those that here ensu : nor yet do I conceiv it to have gained this precedencie so much , as some other have supposed , in regard of the pre-eminence and soveraigntie of the place to which it was written , being at that time the hed-Citie of the whole Romane Empire , and the seat of the Emperors constant residence ; but principallie rather in regard of the eminencie and excellencie , yea deep profunditie of the Mysteries of the Gospel , more fullie and largelie therein delivered then in anie other of them , I may boldlie say ; what if I should say , in all the rest of them , were they all put togither ? Ad we may hereunto , that the points herein discussed and debated ar pursued and prosecuted with that nervositie of argument and vivacitie of spirit , and the limbs and joynts of the whole discours so aptlie knit togither and artificially rivetted into one another , that that noble Italian Earl so much renowned for his varietie of Lerning , sharpnes of insight , and soundnes of judgement , that he was deemed the Miracle of the Age he lived , in , is reported to have said , that all the humane writings of lerned men & great Schollers that ever he had seen and read , seemed to him in comparison of this one our Apostles Master-piece , as he esteemed it , tanqam scopae dissolutae , as it is in the Proverb , but as besomes without bands . The main Body of the Epistle divides it self into two parts . The former part is Dogmatical or Doctrinal , spent mosdie in opening , cleering and confirming the Doctrine concerning the Redemption and Salvation of Mankinde by Christ. Chap. 1 — 11. The latter part is Practical or Parenetical , consisting of manie Rules and Directions for the ordering aright of a Christian mans life . Chap. 12. ad finem . In handling the Doctrine of mans Redemption and Salvation by Christ , he layeth down and lays open , I. The principal parts and branches of it : to wit , 1. Justification , whereby we are freed from the guilt of sin , the condemning power of it , and stand reputed as just in Gods sight . Chap. 1 — 5. 2. Sanctification , whereby we are clensed from the filth , and commanding power of sin , and have the image of God renewed again in us . Chap. 6 , 7 , and part of 8. 3. Adoption , by vertu whereof we have right to the heavenly inheritance . Chap. 8. 13 — 16. 4. Glorification , whereby we ar put in full possession and fruition of it . Chap. 8. 17. ad finem . II. The original ground and root from whence all this springs and hath its rise , Gods free Election and Predestination to Grace and Glory , obviouslie propounded , Chap. 8. 29 , 30. purposelie prosecuted , Chap. 9 — 11. Now because those former are effects and fruits of these latter , and as the root of a plant , and foundation of a fabrick , ly usually out of sight under ground , but the shoots and branches of the one , and the frame of the edifice with the other rise above ground and offer themselvs unto view , so Election and Predestination ly hid of themselvs , and cannot be descried and discovered of us concerning our selvs save by their effects and fruits ; the Apostles according to the Rule , a notioribus inchoandum , he begins with the former , that thereby as by streams issuing and flowing down from a spring we may ascend up to the wel-hed , or as by tracing the cours and decurs of a river running down into the Sea , we may be directed unto that brimles and bottomles Ocean of Gods goodnes , from whence as they had their first rise , so they ar to return and emptie themselvs into , his glorie being their ultimate end . Chap. 11. 36. Again , because the apprehension of guilt and wrath is that which is wont most to affright men ; nor can there be anie tru peace or sound comfort of ought to a soul , until the discharge thereof he obtained ; the Apostle therefore in the first place entreats of that Branch of Justification , whereby men may be freed from and discharged of that guilt ; and makes that the first subject-matter of his Discours ; having artificiallie linked it to the later end and close of his Saluation ; wherein he had ( as the manner of Orators is ) endeavoured to insinuate himself into the hearts and minds of those to whom he wrote this Epistle , by declaration of his love and affection to them , that the doctrine delivered in it might take the better with them . Chap. 1. vers . 7 — 15. Now the onelie means of Justification he affirms to be by Faith in Christ , vers . 16 , 17. which to cleer and confirm , he endeavours to shew that all mankind standing of themselvs guiltie of sin in Gods sight , are therefore liable to wrath . This to make good , he divides the whole race of mankind into two ranks , Gentiles and Jews . 1. Concerning the Gentiles he prooves that they ar so , from the light of nature , reveiling a Deitie to them , and his wrath against sin ; the substance of his Law engraven in their hearts , and the testimonie of their own conscience accusing them of the breach of that Law , so that they carie about with them & within them , both a Law whereby they ar to be tried , so that they can not pretend ignorance , and a witnes , who when time shal come , wil give in such evidence against them , that they shal not be able to plead not guiltie . Chap. 1. 18. to 2. 16. 2. Concerning the Jews , who would easilie yeeld it of the Gentiles , but not of themselvs , who they deemed might be sufficientlie cleered , either by the works of the Moral , or rites of the Law ceremonial , he proves the self same , from those hainous sinnes that the writings of their own Prophets charge them withal , Chap. 2. 17. to 3. 19. And the force of the Apostles argument ( not so commonlie observed ) seems herein to consist , that if sinne of all sorts were so rife and so rank among that people , who had the greatest light to inform them of the nature and haynousnes of sin , and the strongest means to courb and restrain it in them , it must needs argu an universal corruption and depravation of mans nature , and a very sinful disposition in the whole race of mankind . Hence the Apostle inferres , drawing all that he had before delivered to an hed , that the whole world , consisting , of Gentile and Jew , stands guiltie of sin in Gods sight , Chap. 3. 19. and consequentlie , that no man , be he Jew or Gentile , if he come to be araigned , as a sinner at Gods Tribunal , and there tried by Gods Law , whither written or inbred , can be justified by his works , vers . 20. Thus having remooved the wrong means of the Justification of a sinner in Gods sight , he proceedeth to establish the right . And that is by such means onelie as God out of his free favor and grace hath assigned : now the means by God assigned , are the satisfaction to Gods Justice made by Christ with his bloud , and Faith on mans part apprehending and relying on him and it . Vers. 21 — 27. In prosecution whereof the Apostle layeth down the main causes and means of Mans Justification . 1. The contriving or designing cause , God , vers . 25. 2. The procuring and producing cause , Christ , vers . 24. 3. The purchasing or meritorious cause on Christs part , the ransome paid , vers . 24. and satisfaction therby made with his bloud , vers . 25. 4. The instrumental cause on mans part apprehending him and it , Faith , vers . 25. 5. The impulsive cause of the thing done in general , Gods free favor and meer mercie , vers . 24. 6. The impulsive cause of doing it in this manner and by these means ; 1. The manifestation of Justice , vers . 26. on Gods part . 2. The exclusion of Gloriation on Mans part , vers . 27. 1 Cor. 1. 29-31 . There followeth lastlie hereupon in the words of my Text the Main and Apostolical Determination of the Principal Point , containing in it the Summe and Substance of all ; and that tanqam è cathedra , in a Doctoral manner , peremtorilie delivered , as by necessarie and irrefragable consecution from the premisses resulting ; We conclude therefore that a man is justified by Faith without the Works of the Law. In the opening whereof to proceed the more closelie and cleerlie , and to remoov such rubs and scruples as we shall meet with in the way , we shall take into consideration these fower heds ; 1. What is ment here by the word Justified . 2. What Faith it is by which we ar said to be Justified . 3. How by this Faith man is said to be Justified . 4. How by Faith to be Justified without Works . For the first of these , what is here ment by the word Justifie ; or what it is to Justifie , and how the word is here taken , I shal in the first place examine , and endevor to remoov some senses or meanings of the word given by divers , whom I conceiv to be mistaken : and in the next place deliver and endevor to assert what I take to be the right . Of those whom herein I conceiv to be mistaken , some there are that give the word Justifie here a single , some that give it a double sense . Of the former sort , to wit , of those that give it a single sense there are two classes or ranks . The one is of those , who would have the word Justifie here signifie , to make reallie , inherentlie , habituallie , formallie just : that which we commonlie according to the usual phrase of Scripture ar wont to term , to sanctifie , or to make holie . For Justice or Righteousnes , and Sanctitie or Holines , taken in the largest sense , ( when not opposed either to other , or where not distinguished either from other ) seem both one and the same , and signifie goodnes in general . as Job . 1. 1. Matth. 5. 20 , 33. and elswhere . Thus the Fathers of that Tridentine Councel or Conventicle rather , after many windings and turnings , and ambiguous passages , seem at length to pitch upon ; when thus they conclude , Session 6. de Justificat . cap. 7. Vnica Justificationis formalis caussa est Justitia Dei , non qa ipse justus est , sed qa nos justos facit , qa videlicet ab eo donati , renovamur spiritu mentis nostrae , & non solum reputamur , sed vere justi nominamur & sumus , &c. The onlie formal cause of Justification , is the Righteousnes of God , not whereby he is righteous , but whereby he maketh us righteous , to wit , wherewith being by him endowed , we ar renewed in the spirit of our mind , and become not reputed onely , but ar named and ar indeed trulie righteous , receiving righteousnes each one in himself , according to that degree , which the Holie Ghost imparts to each at his pleasure . And Bellarmine therefore ( whatsoever he or they seem to say elsewhere ) de Justificat . lib. 2. cap 2. maintains this to be the meaning of the Councel there , Formalem causam justificationis esse justitiam inherentem : That the formal cause of Justification is inherent righteousness . And hence Suarez entituleth his Books , wherein he debates the point of Justification , De Sanctificatione , Of Sanctification . Hence that distinction so rife with Popish writers , taken from that place of the Councel of Trent before mentioned , and of which also Bellarmine de Justificat . l. 1. c. 1. concerning a first and a second Justification . Illa qa ex impio justus , ista qa ex justo justior fit . A first , whereby a man is of a bad man made good ; a second , whereby he is of a good man made better . The former whereof they say is done by an infusion of grace inherent , the latter by exercise of such grace so infused . Which indeed are no other but two degrees of that which we usuallie , and more fitlie , term Sanctification , the one the beginning , the other the growth and progress of it . 1 Pet , 1. 22 , 23. and 2. 2 2 Pet. 3. 18. Now tru it is , 1. That it we respect the Notation or Original of the word Justifie , it should signifie to make just , as Sanctifie , to make holie . But if we regard the common use of it , it no more so imports , then as Sanctifie used of God , doth to make holie ▪ or magnifie in common use of speech to make great . And it is the Ordinarie use of words , not their Original without it , that must carrie it , and determine what they do import , and how they ar to be understood . 2. It is not improbable that the Hebrew and Greek words which the Latine word Justificare ( tho not found in any Classical Author ) and our English Justifie , verie rife with us , seem to answer ) are sometime , tho verie seldome , taken in Scripture for to make a man inherentlie or habituallie just by a good qalitie infused or wrought into him . so Dan. 12. 3. the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word Justificantes , as Junius and Pagnine render it ; or qi justificant , as Calvin ; qi justificaverint , as Piscator . that is , as he expounds it , crudientes ad justitiam ; such as by instruction bring men to righteousnes ; or as our English hath it , convert men to righteousnes : and Calvin therefore is of the mind that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place ; tho being terms of a divers notion , yet do design the same persons ; expounding also the former of them not passively or habituallie , docti , sapientes , or intelligentia praediti , as some do , whom our English following renders it , those that be wise , but as in an active sens ( which the form of it requires and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the titles of divers Psalms seems to import ) doctores , sive erudientes , as Piscator also renders it , those that teach and instruct , and by teaching and instructing make men wise , bring them to tru wisdom . So Revel . 22. 11. the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , word for word , justificetur , as the next also to it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctificetur , seems to be taken in the like manner , whether the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as implieing continuance onlie be rendred there adhuc as Beza , and our English stil , or as implieing a further growth also , be rendred amplius as Piscator , and Junius in his annotation , magis ac magis , more and more , for the word wil admit either : the whole series of the context seems to carrie it strongly this way , He that deals unjustlie , let him deal stil unjustlie , and he that is filthie , let him stil be filthie , and he that is just , let him stil be just , or be more just ; and he that is holie , let him be stil holie , or more holie . Sanctitati amplius studeat , Piscat . as in way of antithesis or opposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so again on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a fit and apt correspondencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho in a notion distinct . And these I conceiv ar the onlie two places in Scripture , where the term of Justifying or those answering it , is thus used . 3. It cannot be denied , but that some of the Antient Fathers have expounded the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some passages of this our Apostle in the same sens that these men do . So Chrysostom in his eighth Sermon on this Epistle , expounds it in Rom. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that justifieth the ungodlie , that is , saith he , doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of ungodlie make him just . So Augustine Ep. 120. c. 20. and in Joan. tract . 3. Qi justificat impius ; hoc est , impio facit pium . He that justifies the ungodlie , that is , of ungodlie makes him godlie . And on Psalm 30. Serm. 1. Qis est qi justificat impium ? qi facit ex impio justum . Who is it , that justifies the ungodlie ? he that makes him of ungodlie just . And serm . 3. Si justificatur impius , ex impio fit justus . If the ungodlie be justified , he is of ungodly made just . Wherein howsoever , I suppose , they misse the right sens of the word in that place , yet their meaning seems sound , to wit , that where God pardons sin , there he purgeth it out too , and that Faith infused purifies the heart , and enableth a man to live righteouslie : and that everie justified person , is sanctified also . so Chrysostom expreslie expounds himself in that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That God is able sodainlie not onlie to free a man from penaltie that hath lived in impietie , but to make him righteous too . And Augustine in his inchoate Exposition of this Epistle ; Venit gentibus justificatio fidei in Christo , non ut qia justi erant crederent , sed ut credendo justificati , deinceps juste vivere inciperent . Justification of or by Faith in Christ came unto the Gentiles , not that they might believ because they were just , but that by beleiving being justified , or made just , they might thenceforth begin to live justlie . 4. It is a certain and undeniable truth indeed , that all tru believers may be said to be Justified , taking the word Justifie in that sens , wherein it imports habitual or inherent righteousnes : for all that ar Justified , are also sanctified , 1 Cor. 6. 11. and Christ is made as well sanctification as righteousnes to all those that have interest in him , 1 Cor. 1. 30. Having the Image of God consisting in tru holines and righteousnes reformed and restored in them , Eph. 4. 23 , 24. Col. 3. 10. And growing up therein with growths of God , Eph. 4. 15 , 16. Col. 2. 19. Whence it is that Abel is called righteous Abel , Math. 23. 35. and Noa a just man in his generation , or the age he lived in , Gen. 6. 9. and Job a just man , fearing God and eschewing evil , Job 1. 1. and Zacharie and Elizabeth just in Gods sight ( sincerelie righteous , just there where God sees , 1 Sam. 16. 7. ) Walking blameleslie ( not in some , and not in other some , but ) in all the commandements and Ordinances of God , Luke 1. 6. But as Andradius a Papist and a stif maintainer of the doctrine of the Trent Conventicle , whereof also he was a member , in his Orthodox Explications ( as he entitleth his work ) doth wel observ , lib. 6. fol. 186. Diversae & maxime disjunctae qestiones sunt , An ita se res habeat , & utrum ex vocis significatione concludi recte possit . They are two divers and far different qestions , how the things themselves are , and what may be concluded rightlie from the signification of a word , or what it is , that is thereby intimated . Now that this cannot be the sense and meaning of the word Justifie in this place , it is apparent enough . For 1. the qestion is here , how a man being a sinner , a transgresser , a wicked , an ungodlie one , may come to be justified and discharged of his sins , and acqitted of them at Gods tribunal , Chap. 3. 19 , 23. and 4. 5. and 5. 6 , 8. and the justification here delt in consequentlie such a justification whereby may be procured a discharge from the guilt of fore passed delinqencies , vers . 25. But this cannot be attained or procured by such a justification as they would have here understood , to wit , by sanctification or inherent holines and righteousnes . For ( to let pas the defectiveness of it while we live here ) have we never so much of it , and do we never so much with it , it is no more all then du debt , we ow it now to God , as well as formerlie we did , Luk. 17. 10. Rom. 8. 12. 1 Joh. 2. 6. And the payment of one part of a debt wil in no reason discharge a man of the non-payment of an other part ; it would be a verie selie and sorie plea for a tenant sued by his Landlord for the arrear of his rent wherewith for manie yeers past he is behind hand , to plead that he had some qarter or two begun now to pay him , and entended thence forward to do it . 2. The justification here spoken of concerns the guilt of sin and the removal of it , vers . 9. 19. as Psal. 103. 12. Whereas such justification as they would have here entended , being no other then sanctification , respects not the guilt , but the filth of sin : the justification here spoken of is of acts of sin past , vers . 23 , 24. sanctification is of the present inherent corruption , Ephes. 4. 22 , 23. 3. The justification here handled is opposed to crimination and condemnation , Chap. 8. 33 , 34. Whereas sanctification is no way opposed unto either of them , but to pollution , corruption , and contamination , 2 Cor. 7. 1. Heb. 9. 13 , 14. 4. The Apostle handles these two branches of mans restitution from his natural condition apart . As he doth apparentlie distinguish them elswhere . ye ar sanctified , ye ar justified , 1 Cor. 6. 11. so here he handles them distinctlie and severallie , justification by it self , in Chap. 3 , 4 and 5. and sanctification by it self , in Chap. 6 and 7. And thus much may suffice for the removal of their notion , who would have the word justifie here signifie , to make habituallie or inherientlie just . 2. Others would have the word justifie here to import nothing els but to pardon , to remit , to forgive sin , and conseqentlie maintain justification to consist wholie and entirelie in remission of sins . This divers Protestant writers stiffie maintain , among whom Piscator most directlie and largelie against Eglinus and Lucius , and Wotton in the second Book of the first part of his prolix Treatise of Justification . And tru it is , 1. that not onlie some of the Antients seem so to say . And Bernard Epist. 190. Qid est ipsa ( peccatorum remissio ) nisi Justificatio ? What is remission of sinnes it self , but justification ? And manie Orthodox Divines of later times ar produced as speaking somewhat to the same purpose , ( see Wotton of Justif. part . 1. lib. 2. cap. 3. 6. ) who yet by their discourses elswhere seem to have ben otherwise minded , however in eagerness of opposition to that Popish Tenent of justification by inherent righteousnes , sometime they so speak : nor doth the exclusive particle used by them seem to intend anie more then to debarre and keep out the collation of grace inherent or the exercise of it from having anie place or office allowed them in the justification of a sinner , that which Bellarmine himself ingenuouslie acknowledgeth of Calvin , who is most of anie qoted and urged by the Patrones of this Opinion as concurring therein with them . See Wotton where above , Chap. 4. throughout . And Bellarmine of justification , lib. 2. Chap. 1. Who also himself in his disputes concerning Penance , lib. 1. Cap. 10. hath let slip these words , the same with Bernards above , Qid est peccatorum remissio nisi justificatio ? What is remission of sins but justification ? and yet is far from holding justification to consist wholie and entirelie in a bare remission of sinnes . 2. It is no les tru , that justification and remission of sinnes go alwaies togither , and ar never sundred in Gods dealing with those whom he accepts of and is reconciled unto in Christ , Act. 13. 31 , 39. Chap. 3. 25. and 4. 7. And that both of them respect the guilt of sinne . But yet that this cannot be the genuine meaning of the word justifie , is as apparent , yea in some regard more apparent , then the former . For 1. Neither the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the old Testament , nor the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made use of in the Greek Version of the old Testament , and from thence by the Penmen of the New , to answer thereunto : ( whereas in other antient Greek Autors it is never found so taken but in a far differing sense , as I have elswhere shewed at large ) nor the Latine Justificare framed to expres either of them , nor our English term justifie drawn from the Latine , and in ordinarie use with us , do ever so signifie , or ar ever so taken . For the Hebrew of the old Testament , see Gen. 44. 16. Exod. 20. 7. and 23. 7. Deut. 25. 1. 2 Sam. 15. 4. 1 King. 8. 32. 2 Chron. 6. 23. Job 27. 5. and 32. 2. and 33. 32. and 40. 8. Psal. 51. 4. cited Rom. 3. 4. Psal. 82. 3. Prov. 17. 15. and 24. 24. Esay 5. 23. and 43. 9 , 26. and 50. 8. alluded to Rom. 8. 33. Esay 53. 11. Jer. 3. 11. Ezek. 16. 51 , 52. Dan. 8. 14. and 12. 2. Mic. 6. 11. For the Greek of the new , see Mat. 11. 19. and 12. 37. Luke 7. 29. 35. and 10. 29. and 16. 15. and 18. 14. Rom. 6. 7. 1 Cor. 4. 4. 1 Tim. 4. 16. Tit. 3. 7. Rev. 22. 11. Now take a view of these places ( and I suppose verie few , if anie , have escaped me , wherein the term of justifying is found in Scripture , beside those under present debate , of Paul , Rom. 2. 13. and 3. 20 , 26 , 28 , 30. and 4. 2 , 5. and 5. 1 , 9 , 16 , 18. 1 Cor. 6. 11. Gal. 2. 16 , 17 , 24. and 5. 4. Act. 13. 39. and of James 2. 21 , 24 , 25. ) take , I say , a view of all these places , and substitute weresoever you find the term justifie , insteed of it pardon , where justification , pardoning , where justified , pardoned , and see if in any of them so rendred anie fit or convenient sense wil thence arise , yea , whether the notion in most of them wil not be verie uncouth , and not inconvenient onlie but even sensles and absurd . To instance in some few , ( for to run over all would be over-tedious ) read we the words of Judah to Joseph , Gen. 44. 16. How should we pardon our selves ? read we Moses his of Judges , Deut. 25. 1. They shal pardon the righteous , or guiltles , and condemn the wicked , or guiltie : read we Davids to God , Psal. 51. 4. That thou maist be pardoned ; when thou speakest . Jobs to his Friends , Job 27. 5. God forbid that I should pardon you , till I dye : Christs of wisdoms children , Mat. 11. 19. Wisdome is pardoned of her children : those of his , Mat. 12. 37. By thy words thou shalt be pardoned : those our Apostles concerning himself , 1 Cor. 4. 4. I know nothing by my self ; yet am I not therefore pardoned : or concerning our Saviour , 1 Tim. 4. 16. Pardoned in the Spirit . Read , I say , these passages thus ( to let the rest pas ) and you shall give them a sens clear besides , yea far differing from , and in some of them directlie contrarie to the mind and meaning of the persons by whome they were spoken . Herein therefore Andradius of whome before , is in the right , and keeps within the bounds of truth , when he affirms in his Orthodox explications , above mentioned , lib. 6. fol. 185. That if a man examine all the places in Moses and the Prophets , where the term of justification is used , he shall scarce find anie ( he might have said trulie , he shall finde none ) where pardon of sin is thereby signified . And it s against reason , to reqire a term to be so taken in this our Apostles discourse in such a sense , as it is no where found used , either in holie Writ , wherein it so often occurres , or in ordinarie speech , or in anie prophane writer . 2. That the things themselvs ar divers and distinct eyther from other , it is apparent . For it is an undoubted Axiome , Qae subjecto differunt , inter se differunt . Those things that differ in Subject , that is , the one whereof may be found in some subject , where the other is not , are distinct and divers one from another . But so it is with these two , remission of sin , and justification . for remission may be where justification is not ; and justification may be , where remission is not . If a man have wronged me , I may forgive him , as David did Shimei , 2 Sam. 19. 23. and yet not justifie him in his dealings , 1 King. 2. 8 , 9. And where a man is falslie accused of wrong done to another , there may he be justified , and yet nothing remitted , because no wrong at all done : so Deut. 25. 1. Psal. 51. 4. Yea in Gods dealing with the Sonnes of men , tho in regard of a mans state and condition in general , he never remittes sin , where he doth not justifie ; yet in regard of some particular acts , he remittes sometime , where he justifies not . Psal. 78. 37 , 38. Tho their heart was not upright with him , ( their semblance of repentance was but counterfeit , not sound and sincere ) yet out of the abundance of his compassion he forgave their iniqitie , and destroyed them not . So far forth remitted it , as not instantlie to destroy them for it . And sometimes he justifies where he remittes not , as he did in approving of Phineaz his act as a just and righteous deed , Psal. 106. 30 , 31. And as he is said to justifie the Prophet Esay in the discharge of his Ministrie , Esay 50. 8. Yea , wil you see a manifest difference between these two , by an instance , that may make it plain to the meanest capacitie . A partie offends and wrongs his Neighbor , who therefore intends or attempts to follow the Law against him : if now upon the Parties own submission and bare acknowledgement of his offence , or at the mediation and entreatie of some common friend to them both , the Partie offended is content to let fall his suite , and doth freelie forgive the wrong ; here is remission , but no justification . And if by his Heir or Executor after the wrongeds decesse the Partie who did the wrong should be qestioned for it , he could not stand upon his justification , he could onelie plead his pardon . Again , say a man have wronged his Neighbor , but hath made him ful satisfaction for the wrong done him , or if not able to do it himself , hath procured some frend to do it in his behalf , and the Partie wronged having accepted thereof , doth thereupon remit it and seeks no further remedie against him for it , here the Partie that did the wrong , if he should at anie time after be qestioned for it , he may stand upon his justification , and plead not guiltie , because he can plead satisfaction made and accepted : and this latter , not the former , is the verie case between God and man in the justification of a sinner : satisfaction is the main ground of the justification of him , not made by him , but by Christ for him . So even the Papists themselvs in this regard sounder then the Socinians . Bellarmine de justificat . lib. 1. cap. 2. Est hoc loco breviter annotandum , Christum non esse causam justificationis meritoriam , qasi Pater in gratiam sllii nobis peccata dimiserit , qomodo saepe reges in gratiam amicorum potentium reos absolvunt ; sed qoniam pretium redemptionis exactum persolvit , & ex rigore justitiae pro nostris omnium sceleribus satisfecit . This is ( saith he ) breiflie to be here observed , that Christ is not the meritorious cause of justification , as if the Father in favor of the Sonne did forgive us our sinnes , as Kings oftentimes assoil guiltie Persons out of favor to , and at the suit of frends ; but because he hath paid an exact price of ransome , and thereby in rigor of justice made satisfaction for the wickednesses of us all . What could anie Protestant writer say in this point more ? And Calvine ( among manie other ) albeit that manie parcels and long passages ar produced out of him , from those places , wherin he bends his discours against the former conceipt of justification consisting in an infusion of habitual and inherent holines , as if he restrained it unto , and would have it wholie consist in a meer pardon , and bare forgivenes of sin ; yet he places it , where he speaks his mind out more expreslie , in such an absolution as is obtained by a full satisfaction intervening . For so he speaks in his Institutions , lib. 3. cap. 11. Sect. 3. entreating of that place , Act. 13. 38 , 39. Vides post remissionem peccatorum justificationem hanc velut interpretationis loco poni ; vides apertè pro absolutione sumi ; vides operibus legis adimi ; vides merum Christi beneficium esse ; vides fide percipi ; vides deniqe satisfactionem interponi . You see , saith he , after remission of sinnes mentioned , that this justification ( to wit , such as we maintain , not such as Popish writers manie of them would have ment ) is by way of interpretation put ; you see it is manifestly taken for absolution ; you see it is taken away from the works of the Law ; you see it is a meer benefit of Christ ; you see lastlie that satisfaction is interposed . Which last clause they do not well to clip off , who among manie other , cite this place also of Calvine as patronizing their opinion , which we here oppose , in that point . And in the same place , Justificare , nihil aliud est , qam eum qi reus agebatur , tanqam approbata innocentia à reatu absolvere . To justifie is no other , then to assoil the partie qestioned from guilt , as approved innocent , or guiltles , which is another matter then meerlie to pardon . neither is this difference a slight matter or of light weight , and unworthie much regard , since that herein Socinus states the Controversie between the Orthodox Divines , and himself with his adherents , in his Theological Prelections , cap. 15. thus speaking ; Qaeritur utrum in justificatione nostra per Christum , peccata nostra compensatione seu satisfactione aliqa deleantur , an vero remissione & condonatione . pleriqe satisfactione interveniente id fieri arbitrantur ; nos vero simplici condonatione . The qestion is , whether in our justification by Christ , our sins are done away by some compensation or satisfaction , or by remission and condonation . The most say this is done by satisfaction intervening ; but we by simple condonation . And the former way Calvine expreslie takes to , where he delivers herein his mind more fullie . Thus having discovered and refelled the mistakes of two sorts , who both give the Term of justification a single notion , the one confounding it with sanctification , the other making it all one with remission of sinnes . I shall now proceed to the examination of some others , who amisse also ( as I suppose ) give it a double , or a complicate notion . and of these also there are two divers parties . The former is of those that would have justification to consist partlie in remission of sinnes , and partlie in sanctification and the renovation of the inward man. So the Fathers of the Councel of Trent seem at least to determine , where they say , Sess. 6. c. 7. of justificat . Est ipsa justificatio , non solum peccatorum remissio , sed & sanctificatio & renovatio hominis interioris , unde homo ex injusto justus fit . that is , justification it self is not onlie remission of sins , but sanctification also and renovation of the inward man ; whereby of unjust a man is made just . And so Bellarmine also de justific . lib. 1. cap. 2. Justificatio impii constat ex remissione peccati , & infusione gratiae . Justification consists of remission of sin , and infusion of grace . Or as some others , remissione peccatorum & infusione justitiae sive gratiae sanctificantis . In remission of sinnes and infusion of righteousnes or sanctifying grace . And howsoever Bellarmine charge Calvin with fraudulent dealing in his Antidote against the Doctrine of the Councel of Trent , Sess. 6. in saying , Caussam Justificationis faciunt duplicem , &c. that the Fathers of that Councel make a twofold cause of Justification , as if we were just , partlie by remission of sinnes , and partlie by spiritual Regeneration . Yet the words of that passage above recited seem to intimate no other : and Bellarmine himself besides what out of him before , in Chap. 6. of the same Book before pointed to , terms remissionem peccati & donum renovationis , utramque partem Justificationis , Remission of sin , and the gift of renovation , both parts of Justification . concerning which see Wotton more largelie , de Justificat . part . 2. lib. 2. cap. 6. Yea throughout the whole Chapter his main intendement is , as himself propounds it , to prove , from Scripture , Reason , and Autoritie , Justificationem non consistere in sola peccatorum remissione , sed etiam in interna renovatione , that Justification consists not in remission of sins onlie , but in inward Renovation also . Tru it is , that in the restauration and restitution of man fallen from God , and the conversion and reconcilition of man unto God , both these are done , both sin is remitted and the soul is sanctified . But in neither of these ( to speak distinctlie and properlie ) doth Justification consist , as hath of either ben shewed ; and if in neither severallie , nor in both of them joyntlie . 2. Others , and those also of our own , would have Justification to consist , partlie in remission of sinnes , and partlie in imputation of righteousnes . And I pass by that which Bellarmine in the place before mentioned cites out of Calvin , where having charged him to have dealt fraudulentlie , as before was observed , with those of Trent in saying they made a twofold cause of Justification , whereas they say elswhere that there is one onelie formal cause of Justification ; he retorts the charge upon Calvine himself , who howsoever in that place of his Antidote he affirm , Vnicam & simplicem esse Justificationis caussam , that there is one onlie single cause of Justification ; yet elswhere , to wit , in his Institutions , lib. 2. cap. 11. sect . 2. doth in expres words affirm , Justificationem in peccatorum remissione ac justitiae Christi imputatione positam esse ; that Justification consists in remission of sins and imputation of Christs righteousnes . Which form of speaking manie others of our besides him use . But Calvines meaning is not as the Cardinal would have it , that these were two several causes , or two distinct parts of Justification , remission of sinnes , and imputation of Christs righteousnes ; but he joines these two together , as two argumenta consentanea , the cause and the effect , the one being the ground and foundation of the other . His words are these , Nos Justificationem simpliciter interpretamur , acceptionem , qa nos Deus in gratiam receptos pro justis habet ; eamqe in peccatorum remissione ac justitiae Christi imputatione positam esse dicimus . We interpret Justification simplie , or singlie , acception , or acceptation , whereby God accounts us for just , being received into grace ; and we say that it consists in remission of sins and imputation of Christs righteousnes . Tru it is , that Polanus , who also cites this place of Calvine , both in his Partitions , lib. 1. and in his Theses de partib . Justificat . tho he say , Justificatio un●ca est ; Justification is but one ; addes , sed ejus partes duae sunt ; but of it , or of Justification there are two parts , ( which Calvine sayes not ) remission of sins and imputation of Christs righteousnes , which latter he defines , ben●ficium Dei , a benefit of God , whereby he vouchsafeth , to account as ours Christs obedience , &c. Whereby he sustained the pains of sin for us , even as if we had sustained the same our selves . which words of his implie that imputation to be rather the ground , then anie part of Justification . Leaving Calvine therefore , and those that use the like expressions ; we shall applie our selves for the present onelie unto those , who make remission of sins , and imputation of righteousnes two distinct parts of Justification . So Ludovicus Lucius in his Christian Theologie , Justificatio est tum peccatorum ●emissio , tum justitiae imputatio ; il●a , qa Deus omnia credentium peccata corumqe reatum simul & paen●● propter satisfactionem Christi pro illis condonat eisqe non imputat , haud secus ac si nunquam ab eis peccatum fuisset , &c. Ista , qa credentibus perfectam Christi justitiam ac sanctitatem ita acceptam habet , ut propter illam justos ac sanctos reputet , ac si illa ipsis iness●t , atqe ab ipsis praestita esset . Justification is both remission of sins , and imputation of righteousnes ; that , whereby God pardons all the sins of beleivers for the satisfaction made by Christ for them , as if they had never sinned ; this , whereby unto those that believe he accounts and accepts the perfect holines and righteousnes of Christ , as if it were in them , and had been performed by them . Yea thus beside others not a few , Bishop Downham of Justification , lib. 1. cap. 4. sect . 16. but with some difference from those other , There ar two parts of Justification ; the one the absolving from the guilt of sin and damnation ; the other the accepting of a beleiving sinner as righteous unto life . And tru it is , that wheresoever God justifies a sinner in and for Christ , there he remittes sinne , and there he imputes righteousnes , Act. 13. 38 , 39. Rom. 4. 6 , 7. Howbeit this exposition of the term Justification seems faultie as wel as the former : and that two ways . 1. With the most of them , it draws remission of sinnes into the verie nature of Justification ; whereas remission of sinne , is a divers and distinct thing from Justification , as hath formerlie ben shewed ; and therefore no part of it . 2. With them al , it presumes in the matter of Justification a needles twofold act , the not imputation of sinne , and the imputation of righteousnes , as two distinct things ; whereas not to impute sinne in consideration of satisfaction made for it , is no other thing then to impute righteousnes to the Partie therein concerned . Since that a man can not be deemed or doomed guiltles or faultles , but he must of necessity be deemed or doomed just or righteous ; there being no medium or middle state between a delinquent or a guiltie person and one guiltles or just . He that can proov himself no delinquent , but free from fault , must of necessity be justified , acqitted and assoiled as just . See Deut. 25. 1. If nothing but sinne can make a man unjust , then surely the utter absence of sinne must necessarilie make a man just . See Pauls plea , Act. 25. 8. Hitherto we have endevored to shew , what to justifie , as the Apostle here takes it , and as the word is most commonlie used , is not : we now pass on to shew what it is , and what indeed it properlie imports . The word Justifie therefore ( as our writers do generallie against the Papists maintain ) is forense vocabulum , a term taken from Courts of Justice , and courses or cases of judicature , as appears plainlie from Deut. 25. 1. 1 King. 8. 32. 2 Chron. 6. 23. Psal. 82. 3. Prov. 17. 15. Esay 5. 23. and 43. 9. And it is an act either of the Partie himself qestioned , or of his Advocate , or of the Jurie , or of the Judge , or of them all . Of the Partie himself , when he pleads not guiltie , and stands upon his defence , as Paul doth , Act. 25. 8. of the Advocate , when he defends and maintains his Client to be not guiltie , as the convert theif pleaded for Christ on the Cross , Luk. 23. 42. of the Jury , when they give in their verdict in behalf of the Party accused as not guilty , as the Pharisees did in the behalf of Paul , Act. 23. 9. of the Judge , when he pronounces him not guiltie , and so cleeres and assoiles him , as Pilate did Christ , Luk. 23. 14 , 15. the Advocate justifies by pleading and defending as not faultie ; the Judge by pronouncing and sentencing as such . and to Justifie conseqentlie , in a judiciarie way , is to discharge from guilt of sin , or declare free from it , either by defence , as an Advocate , or by sentence , as a Judge . Now hence the term of Justifyeng is taken , and used out of such solemnities , applied to other proportionable acts , but retaining stil its proper and genuine notion , even the same that in those set and solemn courses and cases it had . Thus a man is said to Justifie himself , when he stands upon his own innocencie , and maintains his own faultlesnes and integritie , against such as charge him with ought amisse . So Job 27. 5. Luk. 16. 15. John 8. 46. and others , to justifie a man , when they stand in defence of him , and maintain his honestie and innocencie against those that qestion it , and either doubt of it or denie it . So 1 Sam. 19. 4. To Justifie then in general is to defend , or cleer , acqit or assoil from fault or guilt , from desert of blame or penaltie , and conseqentlie to proov or approve and pronounce guiltles or just . not to make just , save in such an improper sens , as when we use to say ▪ you would make me a theif , or , you would make me a lier , that is , you would aspers me with , or fasten such an imputation upon me . as John sayes , of him that beleives not God , that he makes him a liar , in not giving credit to him , 1 John 5. 10. and , you would fain make such an one an honest man ; when our meaning is , you would proov , or approov him , as such . so that as to sanctifie when it is spoken of God , Esay 8. 13. is not to make him holie , as he doth us , Heb. 2. 11. but to acknowledge him so to be ; and to glorifie him , Psal. 50. 14. Gal. 1. 23. is not to make him glorious , as he doth us , Rom. 8. 30. but to acknowledge his glorie , and ascribe glorie to him ; and to magnifie , is not to make him great , but to acknowledge and set forth his greatnes , Psal. 34. 3. So to justifie is not to make just , but to declare and pronounce just . and as a mans righteousnes is said to be taken from him , when he is censured or condemned as unjust , tho he be never so just , nor be anie whit the les just , because unjustlie so deemed or doomed , Esay 5. 23. Job 27. 5. In a word , as a wicked or guiltie person is said to be made wicked , or guiltie , when he is convicted and condemned as such ; so is the righteous or guiltles partie said to be Justified , or made righteous , when he is acqitted and assoiled as such . See both terms so used , Deut. 25. 1. and Job 40. 8. so Job 27. 5. What the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our English that I should justifie you , The Greek renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I should pronounce you righteous , and the Latine ut justos judicem vos , That I should judge you righteous , Job 27. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine , ut tu justifice●is , That thou maiest be justified , as the Greek renders the same , Psal. 50. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou maist appear to be just , Prov. 17. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that judgeth the unrighteous righteous , & the righteous unrighteous . and the Latine more expreslie , Qi justificat impium , & condemnat justum . and our English accordinglie , he that justifies the wicked , and condemns the just . yea , so Augustine himself , tho oft elswhere he go the other way , as before hath ben shewed ; and in his tractate of the Spirit and Letter , Chap. 26. discoursing of that passage of the Apostle , Rom. 2. 13. Not the hearers of the Law , but the doers of it shal be justified , he tread a while in his wonted track , yet after some forced and far-fetcht expositions given of the words , at length he pitcheth upon this ; Aut certè ita dictum est , Justificabuntur , ac si diceret , justi habebuntur , justi deputabuntur ; sicut dictum est de qodam , ille autem volens se justificare , id est , ut justus haberetur & deputaretur . unde aliter dicitur , Deus sanctificat sanctos suos ; aliter autem , sanctificetur nomen tuum , nam illud ideo , qia illos ipse facet esse sanctos , qi non erant sancti ; hoc autem ideo , ut qod semper apud se sanctum est , sanctum etiam ab hominibus habeatur . Or certainly it is so said , they shall be justified , as if he should say , they shall be accounted , they shall be reputed just ; as it is said of one , he willing to justifie himself , Luk. 10. 29. that is , that he might be counted and reputed righteous . Hence it is otherwise said , God sanctifies his Saints , and otherwise , sanctified be thy name , for that therefore because he makes them to be holie , who before were not holie ; but this therefore , that that which is alwaies holie of it self , may also of men be accounted holie . And that the word Justifie is to be here so taken , appears 1. From vers . 19 , 20. for what is there taken from and denied unto works , is here attributed and ascribed unto faith . But of works it is there said that by them no man living can plead not guiltie , or be assoiled at Gods tribunal . And the meaning therefore must by necessarie conseqence be that by faith they may . 2. From Chap. 8. 33. Where Justification is opposed to accusation or crimination , that is , charging a man with guilt , and condemnation , or passing sentence against him thereupon , the place taken from Esay 50. 8. and Justification therefore conseqentlie a discharge thereof . Howbeit because remission of sinnes is by so manie said either to be the verie same with Justification , or to be at least contained in it , I shall endevor further to shew what neer affinitie and necessarie connexion these two free gifts of God have in the work of mans redemption and reconcilement to God , and yet how they are distinguished the one from the other . 1. Remission of sinne , tho it be not the same with Justification , yet is it a necessarie conseqent of efficacious Justification grounded upon satisfaction tendred and accepted , made and admitted . For as one that hath done a wrong can no way now be justified , but by making full satisfaction to the Partie wronged for the wrong that he hath done , and the offence that he hath committed : So when such satisfaction is made & accepted , and the Partie that did it in regard thereof Justified , that is , thereby thereof discharged ; reason and eqity reqires that the offence be remitted , that is , that the Partie wronged cease now to be offended with him , whome he was justlie offended with before . 2. Remission simplie and nakedlie considered in it self , is a work of mercie or favor onlie : whereas Justification , to speak properlie , is a work of Justice , Deut. 25. 1. Psal. 82. 3. yea in the same act , where upon satisfaction in some other kind is from a stranger admitted in the behalf of the delinquent , the wrong is remitted , tho it be a point of favor and mercie in regard of him to whome it is done , yet it is a point of Justice in regard of him for whome it is done . if it be done at entreatie and intercession onlie , it is meer mercie and free favor in regard of either ; but then , to speak properlie , there is no Justification ; if it be done upon a price paid , or valuable consideration performed , by a third Partie , it is a matter as well of Justice in regard of the one , as of mercy and free favor in regard of the other , and is not then a naked or bare remission , but justification properlie so tearmed . And this is the case of mans justification for the satisfaction made by Christ. Whence that of Bernard , Gratis hoc qoqe praestitum est : sed gratis , qod ad te attinet ; nam qoad Christum , non gratis salvus factus es pro nihilo , sed non de nihilo tamen . This also ( to wit , the work of thy redemption ) was freelie performed . but freelie , so far as concerneth thee ; for in regard of Christ , not freelie . thou art saved for nothing , but not saved with nothing : for nothing laid down by thee ; but not without a price paid by him . For as for that which a learned Writer of ours hath of a Judge or Ruler , upon some weightie considerations known to himself , remitting the penaltie of the Law , and so discharging a guiltie Person as if he were innocent and righteous , not according to Law and Justice , but out of a soveraign and absolute power ; as if that were the right meaning of the term of Justifyeng in the Apostles discourse , it cannot hold here . For 1. the Justification here treated of , is such a Justification as wherein there is a special manifestation of Gods Justice , vers . 26. whereas in such case ( which in plain terms is no other then meer pardon ) there may be an ample declaration of mercie , but no such demonstration of justice at all . nor doth that bear anie weight at all with me , which a late Annotator of no smal note doth largelie discourse upon the Apostles passages in this place , wherein he would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie here not strict justice , but moderation , eqity , grace and mercie in pardon of sinne ; and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just , conseqentlie , as it is here given unto God , to import a merciful and charitable person ; and to be taken no otherwise , then as it is given to Joseph , Mat. 1. 19. where it is said of him , that being a righteous , that is , a pious and merciful man , he was unwilling to expose or subject Marie to publick and shameful punishment , to execute the rigor of the Law upon her , or to urge it against her : affirming withal for the better support of this Paradox , which Socinus had broached before him in his Treatise de Christo servatore , lib. 1. cap. 1. as a thing worthie the observation , that the word seldome in these books ( the writings of the New Testament , I suppose he means ) if ever , belongs or is applied to the act of Vindicative or punitive justice . All which is apparentlie cross to the main intent and scope of the Apostle ; which is , as Cajetane also wel observes , to shew , that in the justification of a sinner , concurrunt gratia Dei & justitia Dei , both the grace or free favor of God , and the Justice of God also concur ; for it were grace alone , if God should remit or pardon sin without payment ; which God ( saith he ) never did nor doth ; but gratiae suae inserit justitiam suam , he riveteth into his grace or favor his justice ; and this his justice consists in the redemption or ransome , that is , the price that Christ paid to set us free . And the Scripture therefore saith not that we are justified by grace alone , but by grace and justice together , and both of them of God. And it seemes to me verie strange , that this learned man should say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just should in these bookes be seldome or never ment of punitive justice . For the Annotator himself acknowledges that the word of Justifying here is a juridical term , and as in juridical proceedings , so here there is a Judge , a Client , and a Law , and that the Judge here is God : now a Judge is called a just or righteous Judge , not in regard of shewing favor , or moderation and mercie , but in regard of doing Justice eqalie and indifferentlie , according to the strict right of each ones cause that comes to be tried before him . and Justitia forensis , that Justice that is exercised in Courts and courses of judicature , is as well absolutive as punitive , that is , consists as wel in acqitting the guiltles , as in condemning the guiltie , Deut. 25. 1. and Justice is the same in either ; and that Gods Justice doth as well appear in the acqitting us for Christ , as in exacting a payment for us from Christ , Esay 53. 7. Albeit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or righteous , and its conjugates , is not verie freqentlie found in the writings of the New Testament applied to Courts and courses of judicature , because seldome occasion to entreat of them , nor are they over-frequentlie attributed to God , as a Judge , and to his judgement , yet where they are , it is apparent enough , that they have an eye to retributive justice , consisting in the assoiling of the guiltles and doing Justice upon the guiltie . To such manner of judicature had our Saviour Christs words qestionles respect ( tho directed to private judgement ) and not to anie favorable or eqitable compliance , when he said to his hearers , John 7. 24. Judge not according to sight or outward appearance , but Judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just or righteous judgement . Yea , when of himself and the judgement that he wil in his appointed time execute , he saith , John 5. 30. As I hear , so I judge , and my judgement is just . Which place the Annotator himself expounds , as of saving those that believe on him , so of damning those that reject him . And what other sens can the word bear in those passages of Gods people in the Apocalypse , but of vindicative and punitive Justice , when praising God for avenging them on their cruel Persecutors , they say , just and tru are thy wayes , Rev. 15. 3. and just art thou , in that thou hast judged thus . and tru and just ar thy judgements , Chap. 16. 5 , 7. and of Christ riding out furnished with his two-edged sword and Iron Scepter , to execute vengeance on the Nations , and tread the wine-pres of Gods wrath among them , he judges and warres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Justice , or with righteousnes ? Chap. 19. 11. Let the Annotator consult himself on these places . Or how can he with anie color of reason exclude such Justice , from his own exposition of those words of the Evangelist , 1 John 2. 29. he is righteous ; that is , Christ is a most just Judge ? which himself also expreslie inserts in the exposition of the same term given to Christ , the just Judge , 2 Tim. 4. 8. tho I suppose there not so necessarilie , because the allusion is there rather to the Judges or Triers at the solemn Olympick games , as the Annotator also well observes . Yea , not to go far for such use of the word , when our Apostle in this Epistle , Chap. 1. 32. saith of the Heathen , who knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the judgement or just judgement , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is termed Chap. 2. 5. of God , that those that commit such things ar worthie of death ; where it is apparent what Justice or Judgement is intended . Again , where Chap. 3. 4 , 5. he saith of God , citing Davids words , Psal. 51. 4. that thou maist be justified ; or as the Psalmist hath it , be just , that is , appear so to be ; that the meaning is of punitive Justice , as the drift of Davids speech plainlie demonstrates , so the Apostle also sheweth evidentlie in his verie next words , where the opposite term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , is God unjust in taking vengeance ? nor can the words be otherwise wel expounded , Chap. 9. 28 , 14. where the Apostle citeth a passage out of Esay 10. 21 , 22. wherein God threatning to make such a round reckoning with his people , that a poor remnant should remain when the account was cast up , sayes he would do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in justice or righteousnes , as the Apostle , who also in the same Chapter , demandeth whither there be anie injustice or unrighteousnes with God , in dealing thus with the Jews . Lastlie , to conclude with a most conspicuous place , the same Apostle , 2 Thes. 1. 5 , 6. as he calleth the judgement of God to be exercised in taking vengeance on the Persecutors of his people to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a just judgement ; so to proov it to be such , for that , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a just thing with God so to do : which place howsoever the Annotator contend not to be ment of the last Oecumenical judgement , yet he cannot denie to be spoken of vindicative justice , which the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to give vengeance or to take it , as we usuallie phrase it , do evidentlie in express terms import . This exception and observation therefore is of no force to weaken the received exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , just or righteous in this place attributed to God , as taken in a notion of retributive justice exercised in condemning the guiltie and assoiling the guiltles . 2. The justification of a sinner as it is here described and defended , is such as is transacted and acted not by a meer soveraign and absolute power alone , but in a legal way , and according to Law. whence it is that the Apostle saith that thereby the Law is not infringed or annulled , but established , vers . 31. and as our Saviour himself speakes , not dissolved , but fulfilled , Mat. 5. 17 , 18. For the further clearing whereof , we ar to consider that Christ in Scripture is termed not onelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mediator , 1 Tim. 2. 5. One that mediates and dealeth between God and us , as a man may do between two persons , that ar at variance either with other , by persuasion and intreatie , and making use of his interest in either , endevoring to compose the difference between them , yet not engageing himself for ought to either ; but he is said to be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sponsor , a suretie , an undertaker , one that engageth himself for the articles agreed upon in the Covenant of the Gospel between God and Man , Heb. 7. 22. Gods suretie to man for the performance of all the gratious promises made on Gods part , which are all of them yea and amen in him , 2 Cor. 1. 20. Mans suretie to God , for the discharge of the debt of all those that have interest in him , and makeing satisfaction to God by doing and enduring in his humane nature , whatsoever could in Justice be reqired to that purpose for their delinqencies and breaches of his Law. Hence that of Esay 53. 6 , 7. We all had strayed , had deviated from the rule and directions of Gods Law ; for that is the nature of all sinne , 1 John. 3. 4. had turned aside each one to his own way , betaking himself to some one wicked course or other , and the Lord caused the iniqitie ( that is , the guilt of our sin , as Psal. 32. 5. ) of us all to meet on him . It was exacted , ( as Junius aright renders it ) and he answered , that is , undertook , engaged himself , for the discharge of it ; as a learned French writer Lewis Cappel wel renders the word ) yea he did reallie answer it , as we use to say , of a partie or his suretie upon payment made , or satisfaction given , that he hath answered the debt . For the word here used , even in the form here used , is taken in a notion of answering , Ezek. 14. 3 , 6. yea and that of a real kind of answering ; as by inflicting there , so by sustaining here ; by taking vengeance in the one place , by giving satisfaction in the other , either of w ch by the term of payment , we ar wont to expres . Now where ful satisfaction is made and accepted for the the breach or transgression of a Law , the Law is not thereby repealed or abrogated , but it is rather thereby manifested to be firm and of force to oblige those whom it concerns , either to the strict observation of it , or to a just compensation in some kind or other made for default therein committed . and this hath our Saviour Christ in our behalf exhibited . For howsoever I dare not run out so far as to affirm as manie do , that our Savior suffered the verie self-same torments , partlie in his Agonie and partlie on the Cross , that the damned souls suffer , and those that have interest in the merit of his sufferings , should have suffered in Hell ; much les that he suffered such an high degree of torments in those few howers while he hung on the Cross , as did in the intension and extremitie thereof ad pondus for weight answer and was adeqate unto all those penalties , made up into one Mass , and comprised in one lump , that unto all eternitie the whole multitude of Gods elect , for all whose sinnes he satisfied , were to have endured , the power of his Deitie supporting and enabling his humane nature thereunto : since that Christs humane nature , in which the satisfaction was to be made , and was made , being but a finite creature , could not be capable of admitting such an infinite weight of torment , as such a masse of endles suffering must of necessity have amounted unto . albeit for the allay hereof , that were allowed , which a learned man of eminent parts from Picus and Scotus suggests , that unto the sinnes of the penitent , because they are broken off by repentance , an infinit penaltie is not du : which yet seems to want sound ground of proof from Gods word ; wherein the Apostle speaking of the sinnes of the faithful , who had now cast off the service of sinne , saith in general , their 's not excluded , the stipend of sin , ( or the pay du to it , a militarie term ) is death ; and that eternal death is intended , appeares by its opposite , everlasting life , said there to be Gods Donative , as Tertullian wel renders it , being a term of the like nature with the former , that is , his larges or free gift : such as the Roman Generals besides their pay used to confer upon their Souldierie : and tho granted would hardlie withdraw weight enough , to make a finite creature capable of it within so narrow a stint of time , as some three howrs could make up . I conceiv , that keeping our selves within the bounds of Christian sobriety in this profound mysterie , we may safely say , that Christs humiliation through the whole cours of his life , and his sufferings as wel in Soul as in Bodie , in his whole humane nature consisting of both neer upon his death , together with his death in that manner inflicted and sustained , the eminencie of the person being even God as wel as Man , that was content to expose and abase himself unto al this , Phil. 2. 6-8 . being duelie weighed , was such and so great as God deemed in Justice eqivalent unto , and wel worthie to weigh down , whatsoever was reqisite to the discharge of the debt of all those that had interest therein . For as for that which the same Autor subjoins , and some other also have therein concurring with him , that the worth and excellencie of Christs person , was onlie to make the passion availeable to manie , but was not at all to dispens with the continuance nor the grievousnes of his pains ; and that if it might dispens with anie degree of extremitie of punishment due to sin , it might dispens also with two , and so conseqentlie with all ; seems to ty and stint Gods justice to over-strict terms ; and the worth and value of Christs sufferings to such a precise rate , as their private estimation shal deem fit to assign it . As on the other side they seem to raise it to an higher estimate then there appears good ground for , and to control Gods wisdome in the disposing the means of procuring mans justification in such manner as he hath designed , and in such a measure of sufferings and humiliations as he assigned Christ to undergo , who stick not to affirm , that the least drop of Christs bloud was of so infinite a valew , as was sufficient to make a ful satisfaction to Gods Justice for the discharge of the sinnes of the whole World. Which if it were tru , then the bloud shed in the Circumcision of our Saviour had been sufficient to have answered Gods Justice , and to have made a ful compensation to whatsoever the law of God could in utmost rigor have reqired on the part of all that had ever transgressed it . And so all that Christ afterward either did or endured , and his death it self the upshot of all had been superfluous and needles ; which how it will consist with the wisdome of God , and love to his Sonne , I shall leave to be deemed by others of deeper reach then my self . Howsoever Christ having of his own accord become our suretie , and undertaken the discharge of our debt , and it being at the choise of the Creditor or Partie wronged , even according to Law to reqire satisfaction of the debt , or compensation of the wrong done , either from the Debtor and delinquent himself , or from his Suretie , as it is a favor and mercie in God to forbear the exacting it of us , who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of no abilitie , unable utterlie to perform it , Rom. 5. 6. so it is not against , but according to his Law , even that Law unto which we were obnoxious for the breach of it , to exact of our suretie a ful compensation for all our transgressions . In a word , that Justification is an act of Justice and not a matter of free favor or meer mercie alone , appeers evidentlie from the verie term to Justifie , whence it is deduced , whither we consider it , in its native notion , or in its ordinarie use . For 1. In its native notion and proprietie the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , as also whatsoever term we can frame in Latine or English to answer in anie du analogie unto either of these two , it doth and must include a notion of Justice in it . For howsoever we trulie affirm that neither of those , the Hebrew or Greek term do necessarilie intimate a making just , save in such sens as hath formerlie ben hinted , and might therefore in Latine be rendred by the word justare , derived from justus , in the same form and sens with probare from probus , which signifies not to make allowed or sound , but to proov or approov as such , as wel as by the word justificare , which tho not found in the Antient Latine Autors , but framed in latter times by Christian writers to express those Hebrew and Greek terms , yet is now grown into common use , whereas that other is not : yet as wel the one term as the other , will as those it answers to be , bear in the forehed of it , a notion not of favor or mercie , but of Justice and right . and it is not unworthie the observing , that howsoever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and Christian writers be used in reference to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the better sens for to assoil and acqit , yet among the Antient Greeks ( as I have elswhere evidenced and evinced ) that term was used onlie in the wors sens for to cast or condemn , and to execute or punish , because in such cases Justice is presumed or pretended at least to be done on persons so dealt with ; and we shal find the word therefore in Heathen writers not distinguished onlie from pardon , but opposed thereunto , as in that cited by a learned French Divine out of Dio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such Cities as willinglie yeilded , obtained pardon , but such as stood out had Justice done on them , or were punished . So that of Justice there is still an intimation in the term , whither way soever it be taken . 2. In its ordinarie and vulgar use there is no other matter intimated , then of Justice and right , not of favor or affection . nor as we have formerlie shewed , is either the Hebrew or Greek term ever taken in anie such notion of favor and relaxation of Justice and right in the Bookes of Scripture : nor in our common speech do we intend or understand anie such matter , when we either say , or hear others say , You justifie your self ; and You justifie him , and , I le justifie such an one , and the like . And to say then that the word in this place and this discours is to be so taken , without some good proof from the Text it self , is but petitio principii , a begging of that that is at present in debate . I wil adde a few not unfit Considerations or Observations onlie , and so leave this hed . 1. That we must distinguish between these two things , to be in the state of Justification , and to be actuallie or occasionally justified . 1. To be in a state of justification , is to be in a justifiable condition , when a man is so disposed , and the case stands so with him , that he may be trulie justified , that is , he may justlie be defended , maintained , assoiled , declared , pronounced , discharged as not guiltie , as faultles upon anie occasion , or as occasion shal reqire : for there is not always a present use or need of justification . As a man ought at al times to be patientlie disposed , to be continuallie of a patient disposition ; but there is no acting or exercise of it , save upon some special occasion . Patientiae in prosperis nullus est usus , saith Gregorie , There is no use of patience in times of prosperitie ; when all goes with a man according to his own hearts desire . So tho a man be , and it meerlie concern him so to be , alwaies , and at al times , in a state of justification , in a justifiable condition , yet is there no use of justification , until he be qestioned , and unles somewhat be objected against him . To affirm a man to be an honest , or a just , or a wise , or a lerned man , when no man makes qestion of him , or averres ought to the contrarie , is to commend him , not to justifie him ; but when his honestie , or his integritie , or his wisdome , or his lerning shal be qestioned or controverted , doubted of , or denied , then to vindicate his honestie , integritie , wisdome , or lerning is to justifie him . Howbeit then a man may be said to be in a state of justification , even when no such thing is , if he be so qalified as that it may be justlie and trulie upon good ground done , when occasion shal reqire . Thus God is always justifiable , because ever in all things just , Psal. 92. 15. and 145. 17. But is then said to be justified , when the Justice and eqity of his courses is qestioned , Rom. 3. 4. Ezeck . 18. 23. 2. To be actually and occasionally Justified , is for one upon such occasions emergent , to be defended , maintained , approved , and sentence passed in his behalf , against those , that shall charge him with ought , Esay 50. 8. Rom. 8. 33. 1 King 8. 32. Thus then upon a mans entrance into the state of grace , having right to and interest in the satisfaction made by Christ , he is presentlie discharged of and freed from the guilt of all his fore passed transgressions , and put into a state of Justification , and he is so now disposed , it stands so with him , he is in that state and condition , that he may be justified , whensoever occasion thereof shal be , Tit. 3. 5 , 7. but then may God be said actuallie or occasionallie to justifie such , when against Satans accusations , or wicked mens aspersions , he cleers them and gives sentence against the calumnies of their Adversaries in their behalf , Rom. 8. 33. he commended Job to Satan , Job 1. 8. he justified him against Satan , Job 2. 3. 2. That it is one thing to be made or constituted just , and another thing to be Justified . And a man who before was not just , cannot trulie be Justified , unles he be first made or constituted just . for 1. Tho the word Justifie do not signifie in proprietie or common use to make just , as hath formerlie ben shewed , yet a man that hath done a wrong and is a delinquent , that he may be Justified , must be made just , not inherentlie just , for tho he were so , yet were not that sufficient to cleer him from the guilt of his fore passed unjust act . a man that hath played the theif , albeit afterward he become formallie just , that is , tho by wholesome advice and good admonition he be brought to repent of his former thievish courses , and thenceforth become a new man , a tru man ; yet wil not that discharge him from the guilt of his theft formerlie committed ; but he must so be made just , that is , guiltles and blameless , as that he may answer the rigor of Law and of Justice , ere he can trulie be justified : ( for it is the guilt of the offence that Justification regards ) and this cannot be done but by a plenarie satisfaction for the wrong done and the offence formerlie committed , exhibited and accepted . and this is that justice or righteousnes that the Apostle intimates , when he saith , that by the obedience of one ( to wit , of Christ ) manie are made or constituted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just , or righteous , Rom. 5. 19. not formallie or habituallie , but relativelie , in reference to the Law , and the guilt of sinne arising from it . On which place Calvine , Hinc colligimus Christum , eo qod Patri satisfeceret , justitiam nobis comparass● . Hence we gather , that Christ by making satisfaction to the Father hath procured or purchased Justice or righteousnes for us . 2. That which is exhibited whither by doing or suffring , or both in way of satisfaction and so accepted , being such as makes a plenarie compensation for an offence formerlie committed ; because it utterlie extinguisheth and abolisheth the wrong , so taketh it away , as if it never had ben ; it justly procures a guiltlesnes , a blamelesnes unto the delinqent , in whose behalf it is performed ; and makes him therefore to be reputed in the eye of Law and Justice , as now no delinqent , but as guiltles , faultles and just : there being no medium between these two just and unjust , nor between guiltles and just . see Deut. 25. 1. this guiltlesnes therefore is justlie termed justice ; and the partie conseqentlie by plea thereof upon anie emergent occasion may be trulie justified . and such guiltlesnes a●cheived by Christs satisfaction made to Gods Law and his Justice , makes the partie unto whom the same is imputed , and who hath interest therein , trulie named and justlie deemed just , and to be in the state of justification , or in a justifiable condition . 2 Cor. 5. 21. and this is that , not the satisfaction it self , but the guiltlesnes thereby procured , that is so oft in his argument termed justice or righteousnes , called the Justice of God , Rom. 1. 17. and 3. 21 , 22. and 2 Cor. 5. 21. not , as some , for that the satisfaction was made by Christ , who is God , but because contrived , prepared , propounded , and appointed us by God , for God as the partie wronged , and Christ as the partie satisfying , for the wrong , are in this argument distinguished , Rom. 3. 24 , 25. and 2 Cor. 5. 19 , 21. 3. That everie tru Christian hath a two-fold justice or righteousness ; the one in reference to the guilt of sinne , ariseing from transgression of the Law ; 1 John 3. 4. Rom. 4. 15. and 5. 13. 1 Cor. 15. 56. the other in reference to the filth of sinne , being a pollution and depravation of the Soul , depriving it of that purity and integritie wherein at first it was created , Matth. 15. 18 , 19. 2. Cor. 7. 1. Eph. 4. 22-24 . and that these two are to be distinguished is apparent , for that divers things and acts that do not in their own nature pollute or defile , yet by a special Law prohibited , do in the use of them by vertu of that inhibiting Law produce guilt . Now in regard of this latter justice or righteousnes , consisting in a freedome from the filth of sinne , the faithful ar trulie and sincerelie , but imperfectlie just , or righteous , Job 1. 1. and 9. 3 , 15 , 21. and 23. 10. Luk. 1. 6. in regard or the former , consisting in a freedome from the guilt of sin , they ar fullie , compleatlie , perfectlie just or righteous , 1 John 1. 7. the one is the righteousnes of sanctification , the other the righteousnes of justification : that in this life at least , uneqallie shared ; this eqallie imparted to each , being in common accepted for and imputed unto all . Whence that of Luther , AEqè justus latro in cru●e , atqe ipsa beata Virgo Maria , that The convert theif on the Cross was all out as just , or righteous , as the blessed Virgin Marie , Christs Mother . 4. That there is a twofold Justification , 1. General , in regard of all sin whatsoever in general ; 2. Particular , in regard of some special or particular crime . And a man that is just and justifiable in regard of some particular offence , yet may not be justifiable in general . So Job charged by his frends with gros hypocrisie , oppression and crueltie , Job 22. 5-9 . stands stiflie in justification of himself , Chap. 23. 10. and 27. 5. and yet in general acknowledgeth that he could not be justified , nor answer for one act of a thousand , should God cal him to a strict account , Chap. 9. 2 , 3. and a man that is unjust and cannot be justified in general , yet may be just and justifiable in regard of some particular . So David , tho in the general he declines Gods strict dealing in way of judicature with him , Psal. 143. 2. yet in particular , upon false imputations cast upon him , he appealeth solemnlie thereunto , Psal. 7. 3 , 4 , 8 , 9. and 38. 19 , 20. yea the wickedest man in the world , and the Devil himself , may thus be legallie just and trulie justified , because in that particular guiltles , when some criminal act shall be wrongfullie charged on him , that was never committed by him . But it is general justification , that is entreated of and intended in this place . And thus we have endevored to shew what the word Justifie doth preciselie denote in this place . The Use whereof brieflie may be ; 1. To inform us aright concerning the distinct notion and nature of divers graces of God , that tho they be knit and linkt one to an other , hang all on one string or chain , are all fruits of Gods favor towards us in Christ , concur all together in and with all those that are reconciled to God in Christ ; yet are things of a several and distinct nature and notion , Sanctification is one thing , Justification an other , and Remission of sinne a third , as hath been shewed . And yet again so far forth to reconcile and qalifie the differences of divers of those that seem to mistake , and misexpound the word here used , that notwithstanding this their mistake , they may not maintain anie error therefore in matter of faith : onelie they use some words and Phrases improperlie ; and misexpound some places ; but otherwise say nothing but what is orthodox and agreeable to the analogie of faith . Yea to remoov some groundles controversies between us and the Papists , and cleer some mistakes and misunderstandings on either side . while the Papists charge us to hold , that a man is made formallie , habituallie , inherentlie holie and righteous by Christs holines and righteousnes imputed unto us , as if a black-Moor , saith Bellarmine , were made white by casting a white garment upon him , whereas we say no such matter . and withall he acknowledgeth , that , if when our writers say , that Christs righteousness is imputed unto us , their meaning were no other but this , that Christs merits are imputed unto us , because they ar given unto us , and we may tender them unto God for the discharge of our sinnes , in regard that Christ hath taken upon him the burden of making satisfaction for our sinnes , and of reconciling us to God his Father , they held nothing therein but what is right ; tho ( saith he ) the manner of speaking that they use , is vetie seldome or never found either in the Scriptures or the Antient Fathers . And the truth is , that precise form of speaking can hardlie be found in Scripture ; nor is that justice whereby we ar said to be justified , called , as we have observed , the justice of Christ ; but the justice of God. But yet the same Bellarmine elswhere confesseth , that Christ is rightlie called our Justice , or Righteousnes , First , because he worketh righteousnes in us : and secondlie , because he hath made satisfaction to his Father for us , and that his satisfaction he doth bestow on us , and communicate unto us , when he justifies us , that he or it may wel be called our satisfaction , and our righteousnes . For tho ( saith he ) by righteousnes inherent in us , we ar trulie just or righteous , and ar trulie so termed ; yet do we not thereby make satisfaction to God for our faults and for eternal damnation du thereunto ; but both that inherent righteousnes , and the remission of the fault and eternal penaltie thereto du , ar the effect of Christs satisfaction , which as the Councel of Trent saith , is in Justification bestowed on us , and applied unto us . Nor were it at all absurd on this wise to say , that Christs righteousnes and merits are imputed unto us , since that they ar so conferred on us and applied unto us , as if we had satisfied God our selves . Speaks he not as much as anie Protestant doth , or can do , in this point ? yea it may be somewhat more then some will approov of : so that herein and hitherto the Papists , so manie of them at least as herein agree with him , and most Protestants concurre : ( howsoever in other points concerning the merit and worth of works and satisfaction made by them for venial sins , to be expiated otherwise by Purgatorie penalties , and some other the like differences we keep far asunder ) and much time and pains ar spent and wasted on either part , by them on the one side , in contending against such an imputation of Christs righteousnes , as none of ours ever dreamed of ; and by manie of ours on the other side , in confusing what they deliver of Justification , when as by that term they mean not Justification , strictlie so termed , but Sanctification improperlie by them so stiled ; and so the Air onelie is to no purpose between them both beaten , while the one either wil not see , or marks not what the other means . A second Use may be to minister much comfort to everie sound and tru-hearted Christian : 1. Against the temtations and accusations of Satan , and of the wicked of this World. The Devil is stiled as the temter , so the accuser of the Brethren , Revel . 12. 10. and the wicked of the world are over-prone to traduce them as evil doers , 1 Pet. 2. 12. but the tru Christian may with the Prophet Esay , Chap. 50. 8. and the Apostle Paul , Rom. 8. 33. bid defiance to either , God wil defend him against either . If Satan shal offer to traduce him with God , or to accuse him unto God , as he did Job , or worldlie men censure him for an Hypocrite and a formalist , as Jobs frends did him , God himself wil vindicate him as wel against the one as the other : Job 2. 3. and 42. 7 , 8. he wil bring forth his righteousnes as the light , and make his cause or case as clear as the noon-day , Psal. 37. 6. everie toung that enforms ought against him , shal it self be cast and condemned , Esay 54. 17. what accuser or accusation can prevail to the conviction or condemnation of him , whome Christ sues for , whome God assoils ? Rom. 8. 33 , 34. 2. Against the remainders of sinne and corruption within him , considering that notwithstanding them , he may be , and is , if he have interest in Christ , in the state of justification , for justification regards not the filth but the guilt of sinne ; and tho justification be never severed from sanctification , yet is sanctification here but imperfect ; whereas justification is grounded upon that that brings a perfect discharge of guilt with it , 1 John 1. 7. 3. Against the fear of Gods indignation and wrath . for being justified by Christs bloud , saith the Apostle , we shal much more by him be saved from wrath , Rom. 5. 9. where the partie is pronounced faultles , there offence must needs cease , and vengeance much more , Esay 54. 9 , 10. 4. Against the rigor of Gods justice . for justification is an act of justice , nor can God in justice condemn those whom he hath assoiled as guiltles in and for Christ , Rom. 8. 1. God is not like Pilate , who though he pronounced Christ guiltles , yet for all that would scourge him , condemn him , and give him up to be crucified , Luk. 23. 14. 16 , 22. John 19. 6 , 16. yea injustice it were to exact that from anie of those who have interest in Christ , for which he had received satisfaction from Christ their suretie before , Esay 53. 6 , 7. 5. Against their want of worth , in regard of manie other of far more eminent parts of pietie and sanctimonie . for howsoever in regard of those graceful parts , that excellent lustre of inherent holines , that renders them , as wel gratious in the sight of God , as conspicuous in the eyes of men , there is as vast difference and as distant degrees between Saint and Saint here below upon the earth , as there is between Star and Star aloaft in the Heavens ; 1 Cor. 15. 41. yet as in remission of sin , so in justification , and in Christs satisfaction the ground of either , the meanest , weakest and poorest Christian hath an eqal share with the most eminent and excellent . And therein doth eithers blessednes principallie consist , Psal. 32. 1 , 2. 6. Against condemnation and sentence of judicature , tho justlie past here upon him , and deservedlie inflicted . for notwithstanding that also , having his peace made with God , and reconciled to him in Christ , he shal with the penitent and faithful Theif on the Cross , for Christs satisfaction , stand discharged and be pronounced guiltles at Gods tribunal , nor shal his ignominious suffering exclude him from entrance into the place of his eternal rest and blis , no more then the like did his and our suretie Christ Jesus , after his satisfaction finished and accepted , which not for himself , but for him and al Gods elect , was by him both undertaken and exhibited , Heb. 12. 2. Luk. 23. 43. Having thus dispatched the first Hed , which we propounded to be handled , concerning the right meaning of the term Justifie here used ; we shal proceed now to the second , to wit , what Faith , or what act of Faith it is , whereby we ar said here to be justified . And herein following the same Methode , that we did in the former , we shall endevor to shew , 1. What act of Faith it is not , and 2. what it is . In the former I am encountred with two erroneous ( as to me seems ) mistakes and extreams , the one falling short of the tru nature of justifying Faith , or that act of faith whereby we ar said to be justified ; and the other , as in opposition it usuallie falls out , going as far beyond it , as the other comes short of it . The former error or mistake is of those , who by Faith wil have here understood nothing els but a general beleif , or assent of the mind to the truth of Gods word in general , or at least , to the doctrine of the Gospel in special , concerning salvation by Christ , to wit , that Jesus Christ is the onlie Saviour and Redeemer of Mankind . that which is commonlie termed Historical Faith , but of some learned writers rather by a fitter term Dogmatical Faith , because it respects not so much the Historie of the Scripture in general , or of Christs life and death in particular , as the doctrine contained in the word , or that more specially concerning Christ laid down in the Gospel . Some difference indeed I find herein , between the Papists , and those of ours , the one makeing Gods word in general the object of this Faith , the other restraining it to the promises of the Gospel . but the difference is not great , and this latter is included in the former . Now tru it is , and must of necessity be granted , that this Dogmatical Faith , or such an act of Faith as it implies , is a necessarie antecedent of justifying Faith , and layeth a ground and foundation for it . But that it is the verie justifying act of Faith , with most of our writers and teachers I cannot admit and condescend unto ; yet not because that the Popish partie mostlie maintain it , ( for even the Papists hold manie truths in common , both with us and other orthodox Christians . ) nor because the most of ours oppose and impugn it , ( for we make no meer mans or mens judgement the ground of our faith , ) but because I deem it unsound and repugnant to Gods word . My reasons ar these . 1. That Faith , which the Devils and damned Spirits may have , cannot be justifying Faith , or the justifying act of Faith. For justifying Faith is a most pretious Pearl , 2 Pet. 1. 1. a special gift , Eph. 2. 8. and grace of God , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports , Philip. 1. 29. And being so , it is consqentlie such an endowment , as those damned Spirits have not , nor ar capable of . But this beleif either of the word of God in general ; or of the doctrine of the Gospel concerning Salvation by Christ in particular , even the Devils themselves may have , and have . That there is a God , the Devils , saith James , beleiv , and tremble , Jam. 2. 19. they beleiv there is a God , and beleiving that , beleiv withal that he is a tru God , and that his word is tru ; did they not beleiv it , they would not tremble . and indeed what is the reason why wretched Atheists , wors herein then the Devil , tremble not at Gods word , but because they beleiv not that there is a God , or that the word is the word of a God , or that it is a word of truth ? yea even the Devils , as they beleiv a God , so they beleiv a Christ too . So themselvs professe , I know who thou art ; ( say they , speaking to Christ ) even that holie one of God , Mark 1. 24. and again , What have I to doe with thee , Jesus , the Sonne of the most high God ? Mark 5. 7. and yet further , if this be not sufficient , thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Christ , or that Christ , the Sonne of God , Luk. 4. 41. what more in this kind could , or did Peter say ? Matth. 16. 16. compare Peters confession there , and the Devils here , and see if not in substance onlie , but in terms also , they be not the verie same . Hereunto might be added , that Act. 16. 17. where the Spirit of divination in the Damsel possessed therewith , avouches of Paul and Silas , These men are the servants of the most high God , who shew unto you the way of salvation . he confesseth that the doctrine taught by them , was the way whereby God had appointed that men should be saved . It is apparent hereby that even the Divels may have , yea and have that faith , which these men affirm to be justifying faith ; and which yet in truth it cannot be . But against this Argument some exceptions have ben given me by some : which I shal endeavor to remoov . The first exception taken by a young Divine having some employment in the Citie about the time , when I delt in this argument , was this , that it followed not , because the Devil thus spake of or unto Christ , that therefore they beleived him to be so as they said . they might speak it in a colloging way , as did the Herodians , Mat. 22. 16. when coming to tempt and entangle him , they say , Master we know that thou art tru , and teachest the way of God trulie without respect of or regard unto the person of anie . which yet it may justlie be doubted , whether in truth they beleived . and so may it be of what the Devils are related to have said . For answer whereunto I shal not stand to discusse what likelyhood hereof there is , whether the speech of the one and the other be alike ; or whether the Devils came at those times , when those things were uttered by them , on purpose , as the Herodians did , to tempt and entangle Christ. But I answer directlie , 1. That it canot be , but that the Devils must needs know as much as there they do confes . To make it evident by an instance . suppose the Grand Signior or Turkish Emperour , holding ( as at this day he doth ) in captivity the subjects of divers Christian Princes and States not a few , some one of those Princes , whose subjects he so holds , should undertake an expedition , wherein he would go himself in person , for the deliverie of his subjects so deteined , enter upon his territories , defeat him , subdu him , release his captives and set them at libertie , take the Captiver of them captive , and lead him in triumph ; were it now possible but that the tyrant thus dealt with should know , that this Prince , who had done all this , were the deliverer of his people ? It is the verie case here . The Divel , the Prince of darknes , the God of this world , held in thraldome and servitude the greatest part of the world ; our blessed Savior comes , he defeats him , Luke 10. 18. dispossesseth him , John 12. 31. disarmes him , rifles him , Luk. 11. 21 , 22. rescues men dailie out of his hands and bands , Colos. 1. 13. leads him captive , Eph. 4. 8. triumphs over him , Colos. 2. 15. and is it possible that this spiritual tyrant so defeated , disarmed , dispossest , despoiled , bereaft of his prey and purchase , captived , triumphed , should not know and beleiv this Jesus Christ by whom all this was done , to be the Savior and redeemer of mankind ? it is a thing utterlie impossible and scarce credible , that anie man should make qestion at all of it . But 2. to put this out of qestion ; what some scriptures say that the Devils acknowledged , others of them expreslie say that they knew . so Mark 1. as vers 24. it is related how the Divel in the man possest said to Christ , I know who thou art ; so vers 34. it is said of those fiends which Christ cast out , that he would not suffer the Divels , ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to speak ; becaus they knew him . they professed not onlie to know him , but they knew him indeed . and more fullie yet , Luk. 4. 41. when they made that confession of him before mentioned , it is said , Christ rebuked them , and would not suffer them to speak , because they knew him to be the Christ. so that this first exception is of no force , since that what the Devils professed to know , the Evangelists expreslie affirm that they knew . A second exception is , that the Divels could not be justifyed , tho they had the same kind of faith , or the same act of faith , whereby men are justifyed , because there is no promise made unto them , salvation was never tendred on anie such condition to them , as unto mankind it is . To this I answer , 1. that the qestion is not , whither the Divels should or could be justified , if they had that faith or act of faith , whereby men ar said to be justifyed . but the qestion is , whither they have , or may have , or are capable of such a faith , for the nature of it , as that is , which those have , who have interest in Christ , and whereby they are justified . and the force of the argument depends not upon the denial of the former , but upon the denial of the latter . To make this plain by an instance of the like . suppose some should maintain that the repentance spoken of by the Apostle , 2 Cor. 7. 10. where he saies , godlie greif breeds repentance unto salvation never to be repented of , were nothing els but a sorrow for sin , or a regret and remors onlie arising from the apprehension of evil ensuing thereupon , shame and confusion in regard of men , death and damnation in regard of God. and to disproov this conceit , a man should reason in this manner . That repentance which the Divels themselves may have , cannot be that wholesome and saving repentance , which the Apostle speaks of . But the Divels may have an inward remors and sorrow for sin in regard of those evils that for it have befaln them and ly heavie upon them , and unto all eternitie shal so do . and it is not therefore that repentance of which the Apostle there speaks . The qestion here would not be whither the Divels might be saved if they could repent , but whither they ar capable of such a repentance as godlie greif produceth and works unto salvation in men ; and the stresse of the argument would rest upon the denial not of the former , but of the latter . And in like manner is it here , the pith of the argument consists not in this , whither the Devils should be justifyed or no , if they had such a faith as men have whereby they ar justified ; which is not affirmed , nor is at all qestioned , but whither they have , or can have such a faith as the Apostle here speaks of , and whereby he affirms that men may be and ar justified ; and this onlie is that that is here denied . And trulie unto me it seems as strange to affirm , that the Devils have or may have , that verie same faith , ( that pretious pearl , that verie same gift and grace of Gods Spirit ) whereby they ar justifyed , tho not for the work , but for the object of it , as hereafter shall be shewn ; as to say the Devils have or may have that kindlie and godlie greif for sin as sin , not for the evil ensuing it , but for the evil that is in it , & the sincere and genuine repentance springing from the same , which the Apostle there speaks of : since that the one is a special gift and grace of Gods Spirit , as well as the other : and look what is spoken of the one in this kind , to wit , of Repentance , Act. 5. 31. and 11. 18. 2 Tim. 2. 25. the verie same is said of faith in the places before mentioned . 2. For the removal of this exception more fullie ; consider we , that tho it be tru , that there is no such promise or tender of salvation on anie such condition made unto the Devils and damned spirits : yet the tender of salvation and justification upon this act of faith is made to all mankind in general , without exception of anie , Mark 16. 15 , 16. Go forth into all the world , saith our Saviour , and preach the Gospel unto everie creature . He that beleiveth and is baptised , shal be saved . If then it can be made out , that some men that ar not justified , nor saved , some wicked ones remaining unjustified , unsanctified , yet notwithstanding may have the faith by these men maintained to be here ment , to wit , a beleif onlie of the truth of the doctrine of the Gospel , that Christ is the Savior and Redeemer of mankind ; then this exception must necessarilie fall to the ground . And so I pas to a second argument , which may thus be framed : That faith which wicked , ungodlie , irregenerate , unsanctified men , so remaining may have , yea and sometimes have had , cannot be justifying faith , nor the faith spoken of by the Apostle in this place . But this beleif of the Gospel , that Christ is the Sonne of God , the Savior and Redeemer of mankind , some have had , have known and beleived it , who yet coutinued stil , wicked , ungodlie , irregenerate , unsanctified . and this cannot therefore consequentlie be the faith here spoken of . For the proof of the Proposition , I shal not so much insist or rest upon the necessarie conjunction of this faith and repentance the one with the other , in regard of Gods ordinance ; and tho by means of his appointment there is a necessarie connection of Justification and Sanctification ; which as some of the Scholemen have observed , might otherwise have ben severed ; so that justification might have ben , where sanctification were not , had God ben pleased so to dispose it . and sanctification might have ben without justification , if God had restored our first Parents to their original condition , freelie remitting their offence without anie satisfaction ; as by his absolute power he might have done . for I dare not say as some do , that God may not as wel without breach of his justice , remit a wrong done him by his creature and vassal , as a man may an injurie offered to him by his fellow & fellow-servant , howsoever in his wisdome he hath decreed and determined to dispose things otherwise ; which yet divine determination , disposition and ordinance were sufficient ground to make the proposition good . But the main stress of my proof I shal lay upon this , that therefore faith & repentance cannot be severed , faith and holines cannot be sundred , in regard of the verie nature and propertie , the condition and qalitie of this faith it self ; for that this faith , whereby a man is justified , is an holie habit , or disposition , and the act issuing from it , an holie act ; termed therefore a most holie faith , Jude 20. nor in regard of the objects of it , because it is conversant and exercised about holie things , God , and Christ , and the goodnes & mercie of God in Christ ; but because it is an holie disposition in the soul , whereby the heart is purified , Act. 15. 9. and the partie possest of it is sanctified , Act. 26. 18. such faith is a fruit of regeneration , a limb or a branch of sanctification , which it self is either a fruit or a branch of Regeneration . either a fruit or a sprig , I say , because regeneration may be considered two ways , either as an act of God working in us , or as a change thereby wrought upon us . Conceiv we this by the like concerning conversion . conversion may be taken two ways , either as an act of God working in us , or a change thereby wrought upon us . and we shall find both together mentioned , Jer. 31. 18. Convert me , O Lord ; there is the act of God working in him ; and I shall be converted , there is the change thereby wrought upon him . In like manner may Regeneration be considered , either as an act of God working in , or on a man , Jam. 1. 18. 1 Pet. 1. 3. and so sanctification is an effect or fruit of it , or as a change wrought thereby upon him , 1 Pet. 1. 22 , 23. and so it is a principal branch of regeneration ; whereof one main arm is illumination , respecting the minde and understanding , and sanctification respecting the wil and affections an other , shooting out and dividing it self into many sprigs , as sincere repentance , the filial fear , the tru love of God , and the like ; all which and among the rest this faith unfeigned , 1 Tim. 1. 5. being branches of sanctification , ar all holie dispositions , and the acts issuing from them of no other nature or qalitie then the disposition , or first act , as the School termes it , from which they proceed . Seeing then that the habit of this faith , whereby anie ar justified , is an holie disposition , such as makes the soul and person possest with it holie , that purifies and sanctifies him that hath it , and the acts of it conseqentlie such as proceed from an holie heart and a sanctified disposition ; it must needs follow , that no wicked man , no unregenerated and unsanctified person , while he so continues , can have the faith by the Apostle here intended . And thus much shall suffice for the proof of the proposition : I shal now proceed to the proof of the assumption . That a man may beleiv the doctrine of the Gospel , that Jesus Christ is the Sonne of God , and the Saviour of mankind , and yet be never a whit the holier , but remain stil irregenerate and unsanctified , is apparent . For first the Devils , as hath ben said and shewed before , know and beleiv all this , and that now doubtles , as undoubtedlie as anie man living doth or can do , and yet are no whit at all the holier for all that , but remain stil as evil as ever they were . yea manie wicked men , limmes of the Devil have done the same . And here why should I not name Balaam for one ? for did not Balaam know Christ ? yes undoubtedlie , how could he els have Prophesied of him ? he had an heavenlie revelation , a revelation from God concerning Christ ; that might be said of him , that Christ himself said of Peter , Mat. 16. 17. Flesh and bloud did not reveil this mysterie unto him , but God himself that is in heaven : tho he were not blessed , as Peter , nor sanctified therefore , as he was . But hear we Balaams own words , Num. 24. 15-17 . Balaam the son of Beor , the man whose eyes were opened , who heard the words of God , and knew the knowledge of the most High , and saw the visions of the Almightie , he saith , I shal see him , but not now ; I shall behold him , but not nigh . ( as if he had said , The time shal come , when I shal see the Messias , the Savior of Israel ; I shall one day behold him , but afar off ; so as I shal not be the better for my sight of him , it will be little to my comfort . ) There shal come a Star out of Jacob ; and a Rod , or a Scepter shal arise , or stand up out of Israel , &c. a plain Prophecie of Christ , as all confes , and is generallie acknowledged . Yea mark we how far he proceeds , Chap. 23. 10. Let me dye , or , Oh that I might dye , ( saith he ) the death of the righteous ; and that my last end might be like unto his . Balaam would never have thus spoken , had he not beleived , that if he did take the same cours that Gods people did , who trusted in the Messias , and yeilded themselvs up to be ruled whollie by him , he might be saved by him , as they were . but for all that his beleif he would not , nor did condescend so to do . But leave we him , and proceed to some other instances . What is the sin against the Holie Ghost , of which our Saviour Christ saith , Matth. 11. 31 , 32. All manner of sinne and blasphemie shal be forgiven unto men : but the blasphemie against the Holie Ghost , shal not be forgiven , neither in this world , nor in the world to come ? Is it not almost generallie by most Divines acknowledged , that this irremissible sin , is a sin always joyned with knowledge ? and what knowledge ? not a bare speculative or notional knowledg , but a beleif of the truth of the Gospel , accompanied with a malicious opposition thereuuto . No man therefore can commit that sin , but such an one as knows and beleives the doctrine of the Gospel , which yet he malitiouslie opposeth , and conseqentlie must needs have that Faith , which these men would have to be justifying faith . It was somtime the speech of a Reverend Divine , that if Paul had had Peters knowledge when he opposed the Faith of Christ , or Peter Pauls malice , when he abjured his Master ; they had both them committed that unpardonable sin . But Paul did what he did in ignorance , and Peter what he did , out of weaknes : and both repented of what they had done ; which none of those that have committed that sin , ever do . Heb. 6. 6. In which place further the Apostle plainly intimates , vers , 4. 6. that men that have ben illightned , ( with what , think we means he , but with the knowledge of Evangelical truths ? ) and have partaked of the Holie Ghost , ( of the common graces of the Spirit ) and tasted of the heavenlie gift and the good word of God , ( as those compared to the seed sowen on stonie ground , that receiv the word with joy , and beleiv for a time , Matth. 13. 20. Luk. 8. 13. and the powers of the world to come , may ▪ yet , not fal onlie , but fall utterlie away ; ( as those also in the Gospel , Luk. 8. 13. ) yea not fall whollie off onlie , but sin in despite of Gods Spirit , Chap. 10. 26 , 29. and so sin , that it 's a thing impossible for them to be restored again by repentance , Chap. 6. 6. and what sin it is that is there so deciphered , is no great difficultie to determine ▪ which albeit I dare not say that Judas committed ; ( for it seems avarice , not malice , that run him hedlong into that guilt of impietie , little imagining , it may be , but that his Master would rid himself wel enough out of their hands , unto whom he had betraied him , as he had sometime before done the like , Luk. 4. 29 , 30. John 8. 59. and 10. 39. and himself go away with their money the whiles ) yet it is verie likely , that he beleived that concerning his Master to be tru , that he preached unto others . Howsoever , the former instances shewing that wicked ones so continuing may have such a beleif of the truth of the Gospel , declare the same not to be the faith here spoken of . But pas we on to a third argument . That faith which a reprobate or a castaway may have , one that is not of the number of Gods elect , cannot be justifying faith , or the faith of which the Apostle here speaks ▪ for justifying faith , is a grace proper and peculiar to Gods Elect ; and is by the Apostle therefore termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the faith of Gods Elect. But a man may know and beleiv the doctrine of the Gospel concerning Christ and Salvation by him , and yet be a castaway , none of the Elect. so the Apostle Peter , 2. Pet. 2. 20-22 . implies , that men who have known the Lord Jesus Christ , and by the knowledge of him abandoned their former worldlie defilements , yet afterward returning thereunto , like a Dog to take in again his vomit , or a Sow washed to wallow again in the mire ; may be in worse , more irrecoverable state & condition then ever before even as the Apostle to the Hebrews , Chap. 6 4 , 5. above mentioned , as there is no possible means of restoring them again by repentance . 4. That faith , whereby a man is justified , is such a faith as brings a man home to Christ , such as causeth a man to come to him , pitch upon him , adhere unto him . So our Saviour , John 6. 36. He that comes to me shal not hunger , and be that beleivs in me shall not thirst . which words of our Saviour plainlie shew , that that faith , whereby a man receivs anie benefit from Christ , is such a faith , as carries him unto Christ. But a man may beleiv Christ to be the Savior and Redeemer of mankind , and yet not in that maner come to him , as to pitch himself upon him , and adhere to him . nor need we go far for an instance , we have one in that verie Chapter , when Christ had fed a great multitude with a verie smal qantitie of food , This , say they , certainlie is that Prophet that should come into the world , John 6. 14. That Prophet , what Prophet , think we , ment they , but the Prophet spoken of by Moses ? Deut. 18. 15. he that was to be their Savior and Redeemer , the Christ , Act. 3. 22. and yet for all that , albeit they were willing enough to follow him to be fed , vers 26. yet they would not come to him , that they might be saved by him , John 5. 40. and what was the reason why they would not ? their credit and reputation , and other the like carnal and worldlie respects lay in the way between them and Christ , which kept them off from comming so to Christ as to adhere unto him , tho they professed verilie to apprehend and beleive him to be the Messias . Lastlie , justifying faith is such a faith whereby we imbrace , entertain , receiv , admit Christ , not into our houses , but into our hearts ; and whereby conseqentlie we are united unto Christ , so as that he is said to be in us , and we in him . To as manie as received him , saith he , he gave this priviledge to become the sonnes of God , even to those that beleiv in his name . Where to receiv him , is to give him entertainment , not so much in their houses , which Matthew , Zacheus , and others of them also did , as in their hearts : according to that of the Apostle , that Christ may dwel in your hearts by faith , Ephes. 3. 17. whence it is that they that ar in the faith , ar said to have Christ in them . Examine your selvs , saith the Apostle , whether ye be in the Faith : do you not know that Christ is in you ? 2 Cor. 13. 5. thereby implying , that if they be in the faith , then Christ is in them . For howsoever I conceiv not the term of beleiving on Christ , for our justification or faith in his bloud , as the Apostle terms it here , vers . 25. doth in the proper and peculiar notion of it signifie a receiving of Christ to be our King , Priest and Prophet , or to contain and comprehend all Evangelical Duties ; yet it doth necessarilie implie an acceptance of him to be not our suretie , Savior and Redeemer onely , but our Soveraign Lord also , and as our Priest our Prophet . Since we cannot with anie good ground relie on him or trust him for the discharge of us from the guilt of our sinnes , unles we be content to receiv , and do willinglie embrace him , on such terms as God offers him , and as he offers himself unto us ▪ and on no other terms then these is he offered unto anie . But a man may beleiv that Christ is the Savior of the world , yea that he cannot be saved but by Christ , and yet for all that may refuse to receiv him and yield himself up unto him , because he mislikes the conditions on w ch he is tendred unto him , or delay to do it at present , in hope that he may timelie enough do it hereafter . As when a companie of Rebels ar up in arms against their Leige Lord , and a Proclamation of pardon and impunitie is published by him unto all such of them , as will lay down their arms , put themselvs upon his mercie , acknowledge their offence , and by solemn oath engage themselvs to du allegiance and constant obedience for the future ; albeit that they all know him to be their lawful Soveraign , and beleiv that he will be as good as his word , to all that so accept of it , nor know which way to escape , but that first or last they shal be surprised , if they do stand out , and have execution done upon them ; yet there may be divers among them that will chuse rather to persist in their rebellious courses , or refuse at least to yeeld themselvs up to him , and to accept of his gratious offer , either out of a stoutnes of stomack , and a stifnes of self-wil , or out of an extream malice and inveterate hatred against the person of their Prince , or out of a strong affection to some advers partie , or out of a fond conceit that they may keep for some good space of time out of the way , undiscovered and unsurprised , or that when they perceiv themselvs neer to be attached , they may then by a tender of themselves attain the benefit of the offer , there being no limitation of time mentioned in it . In the same manner : altho a man do beleiv that Jesus is the Savior of mankind , and that there is no way for him to attain salvation but by Christ , yet for all that may he refuse to receiv Christ for his Lord and Savior , or to accept of salvation by Christ , because he mislikes the conditions , upon and under which Christ and salvation by Christ is offered and tendred unto him , and without which it cannot be had . But what ar those terms , that ar so necessarilie reqired , and with so much difficultie received ? why , these ar : If any man wil come after me , saith our Savior , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let him utterlie denie himself , Matth. 16. 24. and , If a man hate not Father and Mother , and Wife and Children , and Brothers and Sisters , his nearest relations , his dearest affections onlie , be as willing to part with them and leave them , when they shal stand in the way between him and Christ , as if he did hate them and were wearie of them , but over and beside all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even his own life , his soul , himself also , he cannot be my Disciple , Luk. 14. 26. and , he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not renounce all that ever he hath , ibid. v. 33. yea all that ever he is , he is not for Christ , he must not be his own man anie more , but he must in resolution at least be Christs alone , whollie at his command , wil and disposal . and is not this , think we , durus sermo , a hard saying , as they somtime said , to flesh and bloud ? is not this self-denial a shrewd pil to swallow ? who , say they , can hear it ? who can endure the verie hearing of it ? John 6. 60. but much more may it be said here , who can endure to admit it ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This word or saying , that Christ came to save sinners , it is a sure saying , such as we may write and rest upon it , we may with good ground afford credit unto it , yea and it is withal a verie acceptable saying , a saying worthie of all acceptance , 1 Tim. 1 15. and indeed who would not accept of such a gratious offer ? would not willinglie and gladlie entertain such tidings , the glad tidings of salvation , and of salvation not temporal , but eternal ? See Esay 52. 7. Nahum 1. 15. Rom. 10. 15. yea but what is the reason then , that this so acceptable message finds so little acceptance in the world , that so few do accept of it ? that when this Savior came unto his own , he found so sorie welcome among them , his own refused to receiv him ? John 1. 11. It is not in the thing offered ; that no damned wretch in Hel would refuse to accept ; but it is in the terms whereupon the offer is made and tendred , which mans corrupt nature wil in no wise condescend unto . Man by nature is so wedded to his own wil , his corrupt heart is so fast glewed to his lewd , but beloved , yea best beloved lusts , that he wil rather part with life , and soul , and self , then endure to hear of a divorce from them , that ar dearer to him then himself . Do we not hear wicked wretches somtimes say , such a sinne they cannot leav , they wil not leav , tho they be damned for it ? Christ , saith the Apostle , was consecrated of God , for this purpose , that he might become the Autor of eternal salvation to all those that obey him , Heb. 5. 9. yea that yeild obedience to him in all things , that do whatsoever he enjoynes them , John 15. 14. And wil we see how avers mans nature is to this obedience , to this absolute , this universal obedience ? tho it be most tru , that our Savior saith , ( how can he say other then such , who is truth it self ? ) that his yoak , the yoak that he would have us to draw in , is not harsh and hard , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and gentle ; and his burden , the burden that he would impose upon us , and have us to bear , is not heavie and cumbersome , but light , Matth. 11. 36. it is so in its self , in its own nature ; it was so at the first unto mans created nature ; it would be so unto us , were it not for our corrupt nature ; had we but a love and a likeing unto it . See Prov. 3. 17. and 8. 8 , 9. 1 John 5. 3. yet such is the perversnes and untowardnes of mans crooked and crosgraind wil , that it wil not by anie fear or force be wrought or brought to a yeilding thereunto . so that wel may that of Solomon be applied unto it ; That which is crooked cannot be made streight , Eccles. 1. 15. The Apostles words , Rom. 8. 7. ar verie pregnant to this purpose : if the genuine notion of them were wel observed , and rightlie expressed , which is not easie to be done . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , which some render , the wisdome of the flesh . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tho springing from the same root , ar in notion , far asunder ; as may appear by that of Synesius in Dione , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come neerer home , that render it , the mind of the flesh . but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or mind , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or concupiscence , is of a middle notion , and may be used , yea must be taken therefore in a different sens according to the nature of the subject , whereunto it is applied . See Gal. 5. 17. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore here applied to the flesh , signifies not mind simplie , but a stout or haughty mind , as the word most freqentlie signifies , and is in the best Autors verie commonlie used ; and the words ensuing implie as much . The words may well then be thus rendred , The stoutnes , or hautines of the flesh , of mans carnal heart or mind , ( and there is an Emphasis also in the word flesh , which of it self hath an intimation of infirmitie and weaknes , Gen. 6. 3. Heb. 5. 7. yea sometime of a pliable and yeilding disposition , apt to receiv anie but slight impression , Ezek. 36. 26. 2 Cor. 3. 3. that such a sorie peice of flesh as mans heart is , should be so stif , and so stubborn ) is enmitie against God ; not avers to him , but enmitie it self against him ; standeth out in such defiance against him , and whatsoever he willes and enjoins , that it neither doth submit it self , nor can be subjected unto his law , or brought under and kept in anie order thereby , yea that the verie prohibitions and comminations of the Law , ar so far from abating the heat and force of mans corruption , that they ar to mans untoward spirit , but as water to qick lime ; that water whose nature and propertie is of it self to allay heat , to qench fire , yet being powred upon qick lime , until it have got the masterie of it , doth but set the heat and fier that lay hid in it a working and boiling , whereas it lay qiet , unseen and insensible before ; they cause that corruption that seemed to be ded before , begin to revive , to grow ful and fierce , to bestir it self , and break out with much violence and outrage , and sinne to become excessively sinful , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 7. 5 , 8 , 9 , 13. Ad unto all that hath been said , of the difficultie of self-denial , the strong bent of the heart unto its own evil lusts , and its stifnes of opposition unto Gods word and wil , the deceitfulnes of sinne and Satan in an other kind , those wiles , whereby they suggest unto the soul of it self so loath to denie it self , so unwilling to part with & leav its beloved lusts , to turn over a new leaf , and engage , or inslave himself rather , as he esteems it , to the rigid observance of a strict tenor of life ; that for the present so to do is altogether needles , it may be done timelie enough , and well enough hereafter ; he may follow the world , and take his pleasure , pursu his own courses , and persist in his own waies , as long as he sees good , and hath libertie and abilitie so to do ; and afterward , when by age or cross occurrents he is so restrained that he cannot do as he did and desires stil to do if he could , when he is arrested upon his sick , or lies upon his deaths-bed , he may then seasonablie begin to think on those things , which he hath now no minde to , which his minde at present goes so much against ; and the applieng of himself thereunto wil stand him then in as much steed , as if he had put himself to such a tedious task before , & undergone such a toilsome pennance all his life long . And many doubtles building on such vain imaginations , and gulling their own souls with such groundles hopes , as like Castles in the ayer , they thence raise and erect to their own ruine , refuse to receive Christ so tendred unto them , albeit they beleiv him to be the onlie Savior of mankind , and no salvation to be had without him . And thus much may suffice for refutation of the former mistake of those who hold the Dogmatical Faith , that is , the beleif of the truth either of the word of God in general , or of the Gospel in special , that Jesus Christ is the Savior and Redeemer of mankind , to be that Faith whereby we ar said here to be justified . There remain some few Testimonies of Scripture to be answered , that ar wont to be produced for the proof of that tenent either by the Papists , or our own writers . Now for the proof of this , that justifying faith is no other then a firm assent to the truth of Gods word in general , Bellarmine produceth onlie one place of Scripture , to wit , the Apostles words , Hebrews . 11. 1. Faith is the substance of things to be hoped for , and the argument , or , evidence of things not appearing . This he calls his first argument , tho it have no second , as elswhere he doth the like . And in the prosecution of his argument from this place he spends a whole Chapter , de justificat . lib. 1. cap. 6. wherein he takes for granted that the Apostle in these words gives an exact definition of justifying faith : and the instances that after he gives concerning the creation of the world by Gods word , and the destruction of it by a floud , &c. shew that this faith is a beleif of the word of God in general , as wel of Historical relations , as of doctrinal instructions , and of comminations as of promises . Unto all which we may thus answer . 1. It is not denied that the Apostle in this Chapter doth at large commend and set forth the strange and admirable power , efficacie and excellencie , of that tru lively and saving faith which he had before mentioned , Chap. 10. 38. but that he intends to deliver in those first words an exact definition of faith so far forth as it justifies , or either there or in the instances ensuing , to point out that special act of faith whereby it doth justifie , that is , is a mean of assoiling a man from the guilt of his sinnes , is more then the Cardinal is able to make good . and indeed who almost would be so absurd as to say , that anie man should be so justified by beleeving that God made the world of nothing ? ( the truth whereof some yet among us have of late flatlie denied , and have not forborn to publish their flat denial and disapprooving of it in print ) tho tru it is , that by that self same faith we beleiv as wel the worlds creation by God , as mans redemption by Christ ; and ar thereby as firmly assured of the one as of the other . 2. Nor doth it follow that Noa was assoiled from his sins , and became an heir of that righteousnes that is according to faith , by beleeving that the whole world should by a deluge be destroied : tho by the same faith he beleived also that he and his should be saved from destruction in that universal deluge by means of the Ark , which by Gods appointment and according to direction received from him he thereupon to that end built . 3. Yea to return Bellarmines argument upon himself , whereby he would proov that the justifying act of faith is not such as we would have it to be , to wit , fiducia , a fiducial trust or reheng on Christ and Gods promise of justification and salvation by Christ ; because such a faith produceth not fear , but produceth hope and expelleth fear : whereas that act of Noa's faith , whereby he beleived that the deluge would undoubtedlie come , bred in him that fear , that caused him to build the Ark. For as the warning given of the floud , notwithstanding the improbability and in humane reason incredibilitie , yea impossibilitie of it in natural power , yet certainlie apprehended and undoubtedly beleived upon Gods word , relating & revealing it to him , produced fear in him , even as the comminatorie prediction of Ninevies destruction delivered by Jonas from God , and by the Ninevites beleived , bred a fear thereof in them , Jon. 3. 5. so the promise of deliverance made withal unto him at the same time by God , being as certainlie beleived and relied on , bred in him an hopeful expectation of the undoubted performance of it , and was the principal motive of his building the Ark , which otherwise to have attempted had ben a most vain and foolish project , and would have prooved of none effect . 4. Hereunto might be added , that the Apostle Peter seems to implie , that that deliverance from the deluge had somewhat typical in it , 1 Pet. 3. 20 , 21. and as in that promise to Abraham , for the performance whereof his trusting upon God is said to be imputed unto him for righteousnes , Gen. 15. 5 , 6. had beside the expression of the numerositie of his issue in general mentioned also , Gen. 13. 16. an intimation withal of that blessed or blessing rather , Act. 3. 26. Seed , Gen. 3. 15. and 22. 18. Jesus Christ in special , by whome all that relie on him and trust to him were to be justified and saved ; and the possession of the Land of Canaan mentioned in the Covenant that God at the same time plighted with him , Gen. 15. 8-18 . was a type of the right unto and interest in the heavenlie inheritance procured and purchased for all the faithful by Christ , Heb. 3. 18 , 19. and 4. 1-11 . and 6. 20. and 9. 12 , 24. and 10. 19 , 20. so that temporal deliverance promised to Noa , from the destruction by the deluge , proceeding from the special favor and grace of God to him , Gen. 6. 8. might wel be a type of that spiritual deliverance from the power of sinne and Satan , which Noa no doubt beleived to be attained by the promised seed , on whom by relieng he became heir of that righteousnes that is according to faith in him . 5. That the Apostle speaks of the faith of Gods people in general , whither ordinarie , and that either Historical of matters as wel alreadie past , the creation , v. 3. as future , the departure out of Egypt , v. 22. or Dogmatical , concerning God and his goodnes , v. 6. or extraordinarie , that of miracles , v. 33 , 34. is apparent by the varietie of instances given by him , as Bellarmine also himself grants , and would hence proov , that faith in all these instances , yea that faith in general , is but one and the same , which if it were tru , then everie one that hath justifying faith , should have a power of working miracles also : which is directlie contrarie both to our Saviors intimations , Matth. 7. 22 , 23. and 17. 20. and the Apostles , 1 Cor. 12. 9 , 10 , 29 , 30. tho it be not denied that some general notion of faith be found in each of them . Lastlie , albeit that Historical or Dogmatical faith , or that act of faith , whereby the truth of the Historie or Doctrine of the word in general , or that of the Gospel in particular is beleived , be of necessitie conjoyned with , or antecedent unto that act of saith whereby a beleiver is justified , it doth not thence follow that these two therefore ar one and the same . no more then the slavish fear ariseing from a meer apprehension of wrath and greatness , is the same with the filial fear , ariseing from apprehension of Gods mercie and goodnes ; Psal. 130. 3. Jer. 31. 39 , 40. because the one is to the other , tanqam a●us ad silum , as the needle to the thred , it goes before to make way for it , and helps to introduce it : or that faith and hope ar one and the same , because the one is the foundation of the other , nor ar they in time severed the one from the other . I shal not need to examine anie of Bellarmines other arguments ; for this place of Scripture is not the principal onlie , but the onlie one produced by him to proov that the assent to the word of God in general , is that whereby we ar said to be justified . and the rest proov no more then this , that such a faith is reqisite to justification and salvation , and that without it a man cannot be justified or saved : whereas the qestion is not , whither all that ar justified have such a beleif of Gods word in general , or of the Gospel in particular ; which no man denies ; but wither such a beleif , be that faith or that act of faith wherby we ar justified ; which is that alone that is here qestioned , Yea the rest of his Scriptures , as himself acknowledgeth , ar intended onlie to disproov the particular application of the promise to be the justifyeng act of faith ; whereof more anon , when we have done with some others of our own , who of the Dogmatical Faith or beleif of the doctrine concerning Christ , approov and affirm the same , that of the beleif of the word in general Bellarmine doth . THE PUBLISHER Of this Posthumous Peice of Work , TO THE READER . IT is a fruitless wish for me to utter , Oh that I were not enforced to adjoyn this Epilogue , Desiderantur caetera . The rest is wanting , and wil be wanted . It wil be fitter for me to say , Placeat homini , qod placuit Deo. Let not that discontent man , which pleased God. And it seemed good to the Lord of the Vineyard to interrupt this faithful Servants labour with an acute disease , which supervening to age , which is an incurable sickness , put a period to his life ; which was his day or season of work . He was not idle in the former part of the day , but took this business in hand at his verie evening , which man that knows not his time , could neither fore-see , nor put off . And now this unfinished Peice of his must stand , as an imperfect Table begun to be wrought by Apelles or Titian ( famous in their Generations ) which no surviving or succeeding Artist , wil adventure to accomplish with a less-skilful hand . But yet we ar not at an irrecoverable loss , since we have stil the living Oracles of Gods word , which are the original truth , whereof humane discourses are extract Copies and besides common Reason , we may by humble and earnest pra●e● obtain the assistance of Gods holie Spirit for the improvement of Reason in the prosecution of what is not here exprest . And tho this discourse be abruptly broken off , before it fully explain what faith is , yet we may from the Negative part , which cuts off all Notions pretending to that Title , conclude the affirmative , that justifying faith is an affiance in Christ , or in God through Christ , and for Christs sake , for absolution from our sinnes , and so conseqentlie for eternal salvation : and the justifying act of faith is to trust to , on , or in Christ , commonly called beleiving in or on him , by a speech somewhat improper , yet not without example in Exotick Authors . But if our Interpreters had ben so lucky , as insteed of beleiving on God , and on Christ , to have rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by trusting , ( as e. g. John 14. 1. we read the words of our Savioor to his Disciples , Ye beleiv in God , beleiv also in me , but we may very wel read thus , Ye do trust , or , Do yee trust in God , or on God , trust also in me , or on me ) use would have made the term familiar , and the thing it self obvious to the understanding , and it would have prevented many hot but impertinent contentions about words . But mine infirmities wil not permit me to enlarge in the explication of the nature of faith , which is a common Theam , but deserves exact handling . I entreat the Christian Reader to accept this final portion of heavenlie Treasure rescued from the dust , since the earthen vessel , by which it was conveyed to us , is broken by death , and crumbled into his primigenial Dust. — Si qid novisti rectius hisce , Candidus imperti : si non ; his utere mecum . Hor. FINIS . Notes, typically marginal, from the original text Notes for div A42457-e320 2 Tim. 3. 15. Notes for div A42457-e490 zech . 8. 19 2 Cor. 4. 1. Judg. 5. 15. ● Tim. 6. 20 ▪ 2 Tim. 2 ▪ 2. 1 Pet. 4. 11 ▪ A. D. 1654. Greg. Naz. Dan. 4. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. de civit . I. 22. c. 7. Philo Jud. Just. Mart. Origen , &c. Notes for div A42457-e1100 Jo. Picus Count of Mirandula . Dr. Feild of the Church , l. 5. c. 17. Guil. Rivet de justif . part : 1. c. 2. lect . 3. De justificat . l. 2. c. 7. Lib. e●d . C. 10. See Peter Alliacenses ad Sent. lib. 4. qaest . 1. art . 3. conclus . 1. See Ger. Vossius Defens . Grot. de satisfact . advers . Ravensperg . cap. 2. 8. Notes for div A42457-e14830 Eccl 9. 12. Luk. 11. 1● Bud. in Comment . Fides non modo credulitatem , sed & fiduciam significat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro confidete , sumitur . Aeschin . con● ▪ Cetesiph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diod. Sicul l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Politic. Tyr●●●orum esse notat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Latini pariter in eodem sensu usurpa●●●●●edere . Val. Max. l. 6. Nemo debet nimium fortun● cr●dere . Virg. celog . 2. Nimium ●crede coloti . i. e. confide , Serv. 
A01551	----	True contentment in the gaine of godlines, with its self-sufficiencie A meditation on 1. Timoth. 6. 6. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1620 Approx. 230 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A01551 STC 11678 ESTC S102989 99838748 99838748 3136 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01551) Transcribed from: (Early English Books Online ; image set 3136) Images scanned from microfilm: (Early English books, 1475-1640 ; 1066:08) True contentment in the gaine of godlines, with its self-sufficiencie A meditation on 1. Timoth. 6. 6. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [8], 87, [1] p. Printed by Edward Griffin for William Bladen, and are to be sold at his shop at the signe of the Bible, neere the great north dore of Paules, London : 1620. Also issued as part 2 of: Certaine sermons first preached and since published: London, 1622. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Contentment -- Early works to 1800. 2005-10 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-05 Judith Siefring Sampled and proofread 2006-05 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion TRVE CONTENTMENT IN THE GAINE OF GODLINES , With its SELF-SUFFICIENCIE . A MEDITATION ON 1. TIMOTH . 6. 6. By THOMAS GATAKER B. of D. and Pastor of Rotherhith . LONDON Printed by Edward Griffin for William 〈…〉 sold at his shop at the signe 〈…〉 great North dore of Paules , ●●●● . TO THE RIGHT WORTHY AND HIS MVCH HONOVRED LADY , the Lady DOROTHY HOBART , Wife to the Right Honorable and his singular good Lord , Sr HENRY HOBART , Knight and Baronet , Lord Cheife Iustice of the Common Pleas , True Contentment in the Gaine of Godlines , with its Self-Sufficiencie . GOOD MADAME , It is a point by all generally agreed vpon , that a Happinesse is the maine end and aime of all mens Actions . And it is a Truth no lesse generally confessed and acknowledged , that b Without Contentment of Minde there can be no true Happines . It is c Happines then that all men without exception desire , and Contentment that all consequently striue to attaine . But here in the most faile , that they are mistaken in the meanes , that they take wrong courses for the compassing of this their end and aime & so vai●rely weary & tire out themselues in * seeking Happines and Contentment there , where neither of them is to be had . To reforme this error , the Spirit of God in the Word hath directed vs the right way to either , to wit , d by conjunction with God , the author and fountaine of all good , e by adhering vnto him , in whō only the soule of man can find su●e & sound contentment . Now this is done f by louing him g by fearing him , h by trusting in him , i by obeying him ▪ k by conformitie vnto him , or more breiefely in a word , by l Holines , by m Godlines : for these two are in substance one and the same . So that there is n no compassing of Contentment or Happines without God , and there is no way vnto God but by Godlinesse . For o God alone being the chiefest good , and the chiefest good each ones vtmost aime ; our desires cannot be stayed till we come home vnto him , beyond whom we can not possibly go . He being onely p All-sufficient ; ( and there can be no Contentment where any want is , nor freedome from want where Sufficiencie is not ; ) we can haue no true Contentment , till we haue once gained Him ; we can haue no full Contentment , till we come wholy to enjoy Him , that he may be q all in all vnto vs. And this being r by Holilnes , by Godlines onely effected , it must needs follow , that the holier men are , the happier they are ; and the more godly they are , the more true and sound Contentment they are sure of . ſ We shall neuer be truly Happy , till we be sincerely Holy , nor fully Happy , till we be perfectly Holy. We shall neuer attaine true Cōtentment till we be truly Religious , nor full Contentment till we be consummate in Godlines . The consideration whereof should encite all , that desire Happines and Contentment , ( and t who is he , be he neuer so brutish , that doth not ? ) to bend their maine studie and endeuor this way , for the compassing of this Grace and profiting in it ; as the onely meanes availeable to bring them to that end ; u which , howsoeuer they may wander from , mistaking the way , their whole desire is to attaine vnto . To prouoke all sorts hereunto , is the maine project propounded in this present discourse . Which ( what euer it be ; and I wish it were much better ; ) I humbly present to your Ladiship , desiring that it may helpe to supply some part of that dutie and seruice , which partly mine owne infirmitie and imbecillitie of bodie , and partly also other necessarie and vnauoidable imployments , will not suffer me to performe answerably to mine owne desire , and mine Honorable Lords and your Ladiships desert . And so wishing againe and againe vnto your Ladiship , ( for what other , or what better thing can I wish ? ) that which the worke it selfe importeth , true Contentment from God in this life , and full Contentment with God after this life ; I take my leaue for the present , but cease not to continue Your Ladiships euer to be commanded in the Lord , THO : GATAKER . TRVE CONTENTMENT . 1. TIMOTH . 6. 6. Godlinesse is great Gaine , with Selfe-sufficiencie ; or , with the Sufficiencie of it selfe . THE FORMER PART . The Gaine of Godlinesse . THe Stoick Philosophie , which a Luke the Euangelist maketh mention of , b was famous for Paradoxes , strange Opinions , improbable , and besides common conceit , c admired much for them by some , d controlled and taxed for them by others . Howbeit not Stoicisme onely , but euery art and profession , euery course of life and learning hath some Paradoxes or other ; the world not a few , and ▪ e Christianitie many more , as strange , yea stranger , than any that the Stoicks euer held , and yet f no lesse true than strange . A worldly Paradox the Apostle had mentioned in the verse next before going , to wit , that some men should hold Gaine to be Godlinesse : vnto which he opposeth a contrary Christian Paradox in the words of my Text , to wit , that Godlinesse is the onely true Gaine . For the former : It is a very absurd conceit indeed , and though too too rife in the world , yet such as few or none will be acknowne of , and either openly father , or seeme outwardly to fauor . But as God at the last day , when the wicked shall go about to excuse and defend themselues , he will not onely take hold of their words , b By thine owne mouth will I iudge thee , thou thriftles seruant ; and aduantage of their actions , c I was naked and yee clad me not , hungry and yee fed me not , &c. and theresore had neither Faith nor Loue ; but he will conuince them by their owne Consciences too , d Their secret thoughts shall either excuse or accuse them in that day : In like manner must we deale with those that will seeme to abhorre and detest this Opinion , and yet do those things that maintaine and vphold it . e ●he ●oole saith i● 〈◊〉 heart , There is no God ; and that is sufficient to proue him an Athe●● though he neuer openly maintaine any Position of Atheisme . And there be some that f professe they know God , but denie him in their deeds : and g that is enough to proue them irreligious , though they neuer vtter that their impietie in speech . So in this case , the Couetous mans heart saith it , and his practise proclaimeth it , that h his Gold is his God , and that his Gaine is his Godlinesse ; and that is sufficient to proue him an Idolater , though he neuer outwardly bow his knee to an Idoll . In regard whereof , the Apostle expresly pronounceth i Couetousnes to be Idolatry , and the k Couetous man an Idolater . To reason then in this point , as our Sauiour himselfe doth : l Where a mans Treasure is , theire is his Heart ; and where a mans heart is , there is his happinesse ; and where his happinesse is , that is his God. Since the couetous man therefore m setteth his heart on his riches ; n putteth his trust in his treasure : and whereas o the faithfull make the name of God their strong towre , wherevnto they resort in time of trouble for safetie , p the worldly rich man maketh his wealth his bulwark & fence , wherevpon he reposeth himselfe and wholy relyeth : It must of necessitie follow herevpon , that as the Apostle saith of the fleshly-minded man , that q his belly is his God ; so of the worldly-minded man , that r his money , or his penny is his God : And if his Money be his God ; his Gaine must needs be his Godlinesse . But the Apostle here telleth vs a quite contrary tale , and learneth vs here a flat opposite lesson ; that , howsoeuer worldly men may thinke that Gaine is Godlinesse ; yet in deed and truth it is not so ; but Godlinesse rather is Gaine , and great Gaine . So that the Apostle doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propositionem invertere ; he turneth the proposition cleane backward , and bringeth it about , as it were . Gaine is Godlinesse , saith the worldly man. Nay , Godlinesse is Gaine , and great Gaine , saith the Apostle , and the Spirit of God by him . But this peraduenture will seeme a Paradox as strange as the former . As very few that will outwardly avow the former ; so as few are there that are inwardly perswaded of the latter . It seemeth a Paradox with the most . For , Godlinesse great Gaine ? may some man say . The contrary rather seemeth vndoubted and vndeniable , to wit , that r Godlinesse is a great enemie to Gaine . Balaam lost great wealth and honor , because he would not disobey the word of God : ſ I had thought , saith Balak , to haue aduanced thee , and made thee a great man ; but thy God hath kept thee from honour . Michah might haue bin a great man in Ahabs bookes , and very richly and royally reward●d by him , if he would haue spoken but two words onely , as some other did ; if he would but haue said , t Goe vp in peace . But his Godlinesse hindred his Gaine ; and not so onely , but was a meane to bring him into much trouble . So that it may seeme , that Godlinesse is altogither gainelesse , and Vngodlinesse the more gainefull of the two . For the u Merchants of Tyre and Zidon for lucre and gaine straine courtesie with Gods commandement , to vtter their fish and wares on the Sabbath . And no doubt of it , * Gods children , if they would not be so strict and strait laced ; if they would not stand vpon nice points and termes ; if they would not sticke to lye and dissemble with x Ananias and Sapphira ; to belye and beguile , as Ziba , Mephibosheths man did his Master ; to sweare and forsweare , with z prophane Antiochus ; to steale and purloine with yong a Micah of Mount Ephraim ; to oppresse and murther , when they haue ius in manibus , the law in their owne hands , with b wicked Ahab , and cursed Iezabel ; they might as well come to wealth , as many worldly men do , that scrape and gather much goods togither by these meanes . But they may well say , as the Psalmist saith , c For thy sake , O Lord , are we counted fooles ; because we stand so much vpon matter of conscience . d Holy Paul saith he might haue done this and that , but he would not , because he would not make the Gospell euill spoken of . And the keeping of a mans word turneth oft-times to his losse . The e godly man sweareth and faileth not , though it be to to his owne hindrance : that which a worldly man will not willingly do . So that it may seeme then that Godlinesse is rather a great enemie to Gaine , and Vngodlinesse a great deale the more gainfull . But those that define Losse and Gaine on this wise , do not try them by the right touch-stone , do not weigh them out in the Ballance of the Sanctuarie , at the Beame of Gods word : and therefore no maruaile , if they take the f false Riches for the true Treasure . For g man indeed had auctoritie giuen him to name the Creatures , and he hath named worldly Wealth , Gaine : But God that is aboue man , and that gaue man this auctoritie , he hath named Godlinesse , Gaine , and not Wealth . As the Apostle therefore saith , h God is not slacke , as men count slacknes : so Godlinesse is not Gaine as men count Gaine , but as God counteth Gaine . For i man seeth not as God seeth ; k nor thinketh as God thinketh . But as l those things that are pretious in mans eyes , are abominable in Gods sight : so m those things that are contemptible in the eyes of man , are n of high account many times in the sight of God. And euery thing is , not as man valueth it , but as God esteemeth it ; not as man reckneth it , who is o vanitie it selfe , and therefore may easily be deceiued , yea p oft-times deceiueth himselfe ; but as God rateth it , q who neither doth deceiue any , r nor can by any be deceiued , being ſ Veritie and truth it selfe . Either then we must say as God saith , or we must say as the World saith . Either we must say , that Godlinesse is no Gaine , or else we must say , that Gaine is no Gaine , when Godlinesse and Gaine shall stand forth togither , either in way of comparison the one with the other , or in way of opposition the one vnto the other . Now , when Godlinesse and Gaine shall in this manner contend , that Godlinesse ought to haue the day of it , will euidently appeare , if it may be shewed vnto vs : First , that Godlines is Gaine rather than Gaine : and Secondly , wherein this Gaine of Godlinesse doth consist . For the former , to wit , that Godlinesse is rather to be accounted Gaine , than Gaine , may be proued to vs by these three Arguments . First , Godlinesse may doe a man good without gaine , but worldly gaine can do a man no good without godlinesse . As the Heathen Orator saith of bodily might , that t strength of bodie ioyned with discretion and wisdome , may do a man much good ; but without it , it is but u as a sword in a child , or in a mad mans hand , rather a meanes to mischiefe a mans selfe than otherwise : as we see an example in Milo Crotoniates , the strongest man of his time , x who vnwarily assaying , on trust of his strength , to riue a peece of timber with his hands , which some others with wedge and beetle could not cleaue , was caught fast by the fists , and so deuoured by Wolues . So Riches ioyned with godlinesse and good Conscience , are the y good blessings of God , a meanes z of good to our selues , and of doing good vnto others : but being seuered from godlinesse and the true feare of God , are rather a occasion of euill than otherwise , rather b an instrument of vice , than any furtherance to virtue , a meane to make as our sinnes the greater here , so our condemnation accordingly the more grieuous hereafter . So that as the Heathen man saith , that c Gaine gotten by losse or hazard of a mans good name , is no gaine but losse ; because a man looseth therein more then all his gettings can counteruaile : since that d A good name is ( as Salomon saith ) aboue riches and treasure ; of greater worth than any wealth . So Gaine gotten with the breach or hazard of a good Conscience , when it is e mammona iniquitatis , the Mammon of iniquitie , or f merces iniquitatis , the wages of wickednesse , it is * no Gaine , but losse indeede : It is , as the Greekes say of g a Bow , Life in name , but Death indeede ; so Gaine in name , but Losse in deede : ( h Heathen themselues so esteemed it ; not i Christian men onely : ) Since that a man doth in these cases but , as that Romane Emperor had wont to say , k fish with a golden hooke , and that for a googeon : l he hazardeth more than his whole prey , though he catch it , and m he may misse of his purpose therein too , can make amends for it , if it miscarry , be that he get and gaine neuer so much . And for a man to get and gaine neuer so much one way , if by the compassing of it he loose far more an other way , it is in truth no Gaine at all . For this cause as the Apostle asketh the Question ; n Quid profuit ? What profit had yee then of those things , whereof you are now ashamed ? nay , o for which now you should be damned , if you had your desert ; for the end of such things is death : And the damned Spirits demand of themselues ; p Quid prodest ? What profit haue we now of all our profits and pleasures , that we enioyed in the world , when we are hurled headlong into hell ? So our Sauiour himselfe asketh , q Quid proderit ? What will it profit a man to winne the whole world , r and destroy himselfe , ſ or loose his owne t soule ? u to get all the world beside himselfe ; but by gaining it to loose himselfe : for x euery mans soule is euery mans selfe : to doe as y Ionas , z that suffred himselfe to be cast ouerbord into the sea , that the ship with her lading , when he is lost , may come safe to the shore . On the other side , as another saith , a For a man handsomely to refuse money , and forgo gaine , it is no small gaine sometime . So for a man in some case to forgo his gaine , to refuse gold , to neglect his owne good , though b so to do may seeme ●olly , when Game and Godlinesse will not agree togither , when c lucrum in arca facit damnum in conscientia , and d lucrum pecuniae dispendium ●it animae ; when profit in a mans purse would procure a broach in his Conscience , and the gaine of gold proue the break-neck of his soule ; * such refusall of gaine is the greatest Gaine that can be . For saith an ancient Father well , e To let goe , though neuer so great a matter , for the compassing of a greater , is no loosing bargaine , but a gainefull negotiation . To which purpose the Apostle Paul hauing related , what a great man he might haue bin among his owne People , had he held on in Iudaisme as he began ; he concludeth at length , that he deemed all f that , and all else , but as g losse , and as h drosse and donge ; as some Grammarians expound the word there vsed , as i Dogs-meat , or as others rather , as Dogs-donge , in regard of the assurance of Gods sauour toward him in Christ , the hold he had of him , his conformitie with him , and his interest in him . Secondly , Worldly 〈◊〉 may be a● occasion of euill to vs from others ; God●●esse ●●●●r but of good . Riches , I say , proue o●t their owners owne bane , his vtter 〈…〉 and o●●●●●row . l I haue seene riches , saith Salomen , reserued to the hurt of him that hath them . m They make their owners life oft-time to be laid for . It was the Heathen mans obseruation , that Tyrannies deale with their subiects and seruants , as men are wont to do n with bottles , which they let stand vnder the tap till they be filled , and hang them vp so soone as they be full : or as o with Spunges , which they suffer to lye soaking , till they haue sucked in some good store of water , and then squize them out againe . p Naboth might well haue liued longer , had it not bin for his vineyard : but that was it that shortned his dayes , and brought him to an vntimely death . And q This , saith Salomon , is the course of euery one that is greedy of gaine , to come by it , he would take the life away of those that are possessed of it . r It is not empty barks , or poore fisher-boats , but ships returning with treasure , that Pyrates seeke to surprize . ſ It is the fat Grasier , or the rich Clothier , not the poore pedler , or the bare passenger , that is in danger of loosing lim and life in his owne defence against theeues . But Godlinesse is neuer an occasion of any euill , but of all good to him that hath it . It is t the surest fort and fence , it is u the firmest armour of proofe against all euils that may be . For , Who will harme you , saith the * Apostle , if you follow that that is good ? Who will harme you ? Nay , * Who can harme you ? For some would it may be , if they could ; so peruersely and malitiously-minded , that they hate the godly , euen for this cause because they be godly , and y because they follow that that is good . But z if God be with them , who can be against them ? who can hurt them ? who can harme them ? a Men may attempt to wrong them , and wrong themselues while they thinke to wrong them ; but them they cannot wrong . Though others may seeme to wrong them , yet b are they not wronged , c no not when they are murthred , because they are nouer a whit the worse for their wrongs . No hurt therefore , d not an haires harme can be fall a man for being good , or by being godly ; 4 no euill can accrew vnto any by it . No euill can ; but much good may ; yea all good shall . For e All things worke togither , and conspire in one , for the good of the godly , of these that loue God , and f whom he loueth . g Omnia ? What ? all things ? saith an ancient Father , as if he could hardly beleeue it , or made some doubt of it : Etiam mala ● what ? euen euills and afflictions too ? Mala 〈◊〉 . Yea ( saith he ) euen euills and afflictions ; 5 bonis bona , malis mala : though euill to the wicked , yet good they are , yea exceeding good to the godly . For , Audi Apostolum , audi vas electionis ; Heare what the Apostle saith , heare what the elect vessell of God saith : h This light and momentanie affliction , that is but for an instant ; procureth vnto vs , i an exceeding excessiue eternall weight of glory . He moueth the question the second time , as not fully resolued : Omnia ? what ? all things ? etiam peccatum ? euen spirituall euils ? euen sinne it selfe too ? And he maketh answer againe : Etiam peccatum ipsum , tametsi non bonū , tamen in bonum . Yea , euen sinne it selfe , though it be not of it selfe good , yet it tendeth to their good , k to the good of all Gods elect . For heare what the Apostle saith of himselfe : l There was a m splint left in my flesh to humble me , that I might not be puft vp with pride . n His infirmities were a meane to make him the more humble ; and o as the more lowly in his owne eyes , so the more gracious with God. He asketh yet a third question , as the vpshot of all : Omnia ? etiam mors ipsa ? What ? all things ? euen death it selfe , p the vtmost enemie of all ? And he answereth himselfe as before , or rather further than before ; * Etiam mors vel maxime : Yea , death as much as any thing , nay most of all . For so saith the same Apostle againe ; q Christus mihi vita , & mors lucrum ; as he readeth the words ; Christ is my life , and Death is my gaine . That r which is the greatest losse that can be to the worldly man ; is s the greatest matter of gaine that can be to the godly . Thirdly , Wordly wealth abideth with vs but for a short time : whereas Godlinesse and t the Gaine of it will sticke by vs , & stay with vs for euer . This worlds wealth , I say , can last but a while with vs , & must needs therfore leaue vs after a while . u Either it will leaue vs , ●r we must leaue it : x either it will haue an end of vs , ●r we an end of it . y Riches are vncertaine : z there is no hold of them : they are slippry ware ; a the faster we gripe them , the sooner they slip oft out of our hands ; b they are fugitiue seruants , ready to runne away from their master , whom they leaue many times , by their meanes , depriued , not of liuing onely , but of life too : c they take them wings , saith Salomon , like an Eagle that flieth vp into the ayre , & get them a way from vs far out of our reach , and beyond all hope o●re●oueri . But though they haue al as aquilinas , great Eagles wings to flie from vs withall while we are here ; yet haue they ne passerin as quidem , not so much as litle s●●r●wes wings to flie after vs , and follow 〈◊〉 when we go hence . d As when we came into the world ▪ we brought them not with vs ; so when we goe out of the world againe , we cannot beare them away , but e must leaue them behind vs. f Admire not the man that is risen sodninely to great riches and honour , saith the Psalmist . No ? why , who would not admire one that liueth in such state and pomp as g such are vsually wont to do ? * Yea but , when he dieth , he shall carrie none of that his wealth away with him ; nor shall his pompe and state descend with his corps . h As he came naked , so shall he go naked againe , and leaue all that by his care and indusirie he had raked togither and heaped vp , behind him ; and in all respects goe euen as he came . It is with vs in this world , as it was in the Iewish fields and vineyards ; i plucke and eat they might what they would , while they were there , but they might not pocket or put vp ought to carry away with them : Or k as with boyes , that hauing gotten by stealth into an Orchard , stuffe their sleeues and their pockets full with apples and peares , well hoping to get out with them , but when they come to the dore , they finde one there that searcheth them , and taketh all their fruit away from them , and so sendeth them away with no more than they brought in : Or l as poore men , that invited to a rich mans bord , haue the vse of his plate to drink● in , and siluer spoones to eat with while they are there ; but if any of them presume to put vp a peece of plate or a spoone , there is search made by the Porter , ere they are let out , for what is miss●ng among them , and so are they turned out againe as they came in : In like manner is it with vs in regard of these temporall blessings ; we haue free libertie to vse them as we will while we are here ; but when we are to goe hence , m there is one waiting on vs , that will be sure to strip vs , and suffer nothing to passe with vs , vnlesse it be some sory sheete , or a seare rag to rot with vs , n that which yet we shall haue no sense of , nor be any whit at all the better for , than if we were wholy without it . But Godlinesse , and the gaine of it , will abide by vs for euer . o It is a grace that we cannot loose or fall from ; p a benefit that we cannot be abridged or bereaued of by any . As q God will neuer forsake thee ; so Godlinesse will neuer leaue thee , if thou beest once soundly and sincerely religious . r It will goe vp with thee to the wheele , it will goe downe with thee to the rack : it will keepe with thee while thou liuest ; ſ it will away with thee when thou diest . For t when the worldly man dieth , his hope dieth with him ; u but the godly hath hope euen in death . And the Feare of God , that is Godlinesse , and y the righteousnesse of it , in z the reward of it , that is the gaine that commeth by it , endureth for euer , and extendeth it selfe to all eternitie , lasting not onely past this liues end , but past the whole worlds end , with which all worldly wealth and gaine ; must needes haue an end . This world is compared to a Fishing ; the a end of it , to the drawing vp of the nets : while the nets are downe , there is nothing said to be caught ; for the nets may breake , and the Fish escape . But at the end of the world , when the nets are drawne vp , it will then euidently appeare what each man hath caught . And then those that haue fished here for riches and gaine , may say with Peter , b Domine , tota hac nocte laboravimus , & nihil cepimus : Lord , all this night haue we laboured , and caught nothing at all . For c the worldly rich , when they awake out of their present sleepe , wherein they dreame of gold and gaine , shall finde nothing in their hands . But those that haue here fished for Godlinesse , may say , as d he might afterward haue said ; Domine , in verbo tuo retia demisimꝰ , & cepimus : Lord , at thy word , haue we let downe our nets , and haue caught , yea we haue caught abundantly : we haue fished for Godlinesse , and haue gotten Life eternall . For e Vnto those that by patience and perseuerance in well doing haue sought for glory and honour and immortalitie , will the Lord giue eternall life in that day . But let vs sift out , and see somewhat more particularly , wherein this spirituall Gaine consisteth . First then , the speciall Wealth in this World , is that which commeth by Inheritance . f Riches and possessions , land and liuing , saith Salomon , come from a mans auncestors . And among those things that may make a man happy , the Heathen man putteth this in the first place , as the chiefe , g Wealth and goods , not earned with ones hands , but left a man by his friends . But as h Virtue , so Pietie is not haereditarie . The one commeth not by kinde ; neither is the other left by will : It is a greater legacie , than the mightiest Monarch that is , can bequeath to his heire . For i God himselfe is the inheritance of those that haue it . k God ( saith the Psalmist ) hath giuen a portion to them that feare him . If a Rich man giue one a Childes part , it is like to be a matter of some worth : Much more then if God giue a man a Childes part . But more then that , l he himselfe is the portion that he giueth vnto his . m Portio mea ipse es , Domine ; saith Dauid ; O Lord , thou art my portion . And , n He that bestowed my selfe vpon me , hath bestowed himself also vpon me , saith Bernard . And if o the Levites neede haue no inheritance among their brethren , because God is their portion ; ( it is sufficient , they haue him , that is , p El shaddai , God all sufficient ; ) and yet that was but in a temporall manner : Much more then is the godly man wealthy enough , though he haue nothing in the world , though he haue no part among worldly men ; seeing God is his portion in a spirituall manner , in a much better sort . He whose portion God is , cannot be poore . We vse to say , that , He cannot lightly want money , that is Master of the Mint : and he can neuer be poore , q that hath a well-spring of wealth . r Much lesse then can that man want ought that is good , who is possessed of God himselfe , ſ the fountaine of all good . In regard whereof , Dauid hauing prayed for many temporall blessings in the behalfe of his people , t that their Sonnes might be ●all and hardie like goodly yong Cedars ; and their Daughters faire and comely , like the curious caruings about the Temple ; their Oxen strong to labour , and their sheepe fertile and fruitfull ; that there might 〈…〉 nor foraine invasion : at length he windeth vp all indeed with this Epiphonema or Conclusion , u Blessed be the people that are in such a case : but on the neck of it he commeth as with an Epanorthoma , or a Correction of his former speech , Yea rather blessed are the people that haue Iehova for their God ; that haue the Lord for their portion : This one blessing alone is better worth than all those . So that as when the woman in the Gospell cryed out to Christ , x Blessed is the wombe that bare thee , and the paps that gaue thee suck : Our Sauiour , as correcting her speech , ( and yet y true also that was ) saith , z Blessed are those rather that heare Gods word and keep it . So the Psalmist haning pronounced them blessed that be in such a case , as eating in and revoking his words againe , as if he had spoken otherwise than well , Yea blessed ( saith he ) are they rather whose God is the Lord : As if he had said , That is indeed an happinesse in some kinde , in some case : but yet that happinesse is nothing to this blessednesse : for that is but externall , this is internall ; that is but temporall , this is eternall . Secondly , the greatest wealth in this world is of a Kingdome : and therefore said he sometime in the prophane Tragedie , that a If a man might breake his word for ought , it should be to atchieue a Crowne , to compasse a Kingdome . Yea not to be a King onely , but to belong to a King in some place neere about him , is esteemed a matter of great worth and dignitie , and such as may proue a meane of much wealth and commoditie to one that can wisely make vse of it . c They were held happy men that could get into Salomons seruice . And it is the greatest matter that d S●l●mon could promise the man that is diligent and industrious in the managing of his affaires , that he shall stand before , e that is , attend vpon Princes , and not serue or waite vpon any meane man. If it be held such a matter then to retaine and belong to some one of the Princes of this world : * What is it to appertaine and belong to GOD , f the King of Kings , and g the Prince of Princes , h the highest Soueraigne i Lord of Heauen and Earth ; k that deposeth Kings and disposeth of their Kingdoms at his pleasure ; that assign●th euery earthly King the lists and limits both of his regiment and of his reigne ? That which the Apostle Paul therefore prefixeth as no small credit before sundry of his Epistles ; and King Dauid as a great grace before some of his Psalmes : l Paul a seruant of Iesus Christ : and , m A Psalme of Dauid the seruant of God : as if it were n a greater dignitie to him , that he was Gods seruant , then that he was ruler and gouernor of Gods people . But because o the Seruant is oft-times turned out at dores , whereas the Sonne abideth in the house for euer : And therefore the Father telleth his Sonne in the Gospell ; p Sonne , thou art euer with me : and all that I haue is reserued for thee . The godly man is not onely Seruant to a King , but he is q Sonne to such a King , and r borne , or rather ſ new-borne , to a Kingdome . And whereas earthly Kings , if they haue many Sonnes , can leaue the Crowne but to one . t Iehosaphat ( faith the Holy Historie ) gaue great gifts to his other Sonnes , but the Kingdome gaue he to ●oram ; because he was the eldest God 〈◊〉 u all his Sonnes Kings and x Heires alike . For y if we be Sonnes , saith the Apostle , we are Heires too ; euen coheires with Christ , z who is Heire of all . But how can the Godly be so rich may some say , when he hath , as it may fall out , not a penny in his purse ? Thirdly therefore : A man may truly be said to be Rich in writing ; the monied man , though he haue neuer a penny in the house , but a all ou● at interest ; and the landed-man , though he hold not his lands in his owne hands , but haue all let out and in the occupation of others , so long as he hath good securitie for the one , and good euidence , if neede be , to shew , for the other . And as in Writing , so in Reuersion . Great summes of money do many giue for the reversions of offices , of lands and leases ; and as much may they make them againe away for , if they will. And in like manner may the Godly man be said to be rich both in Writing , and in Reuersion : yea in either kinde he is b the richest man in the world . For he hath all in the world , yea c all this world , and the next world confirmed and assured vnto him by the word and promise of God , yea by his deede and bond vnder his owne hand and seale , who cannot goe from his word , or disclaime his hand d to lye , or e to denie himselfe ; though it be much of it in other mens hands yet for a while . For f Pietie or Godlinesse hath the promises both of this life , and of the life to come , saith our Apostle . And againe ; g Be it Paul or Apollos , or things present , or future , or this world ; h all is yours , and you Christs , and Christ Gods. All the wealth both of this world , and of the world to come is theirs , ( as i hauing nothing , saith the Apostle , and yet possessing all things ) though it be k for their good also , with-held from them for a while . l The wicked in right haue iust nothing , hauing made forfeiture of all , m though it please God n not to take euer the aduantage of it instantly , & o where he doth not , man may not . They are but p intruders vpon and vsurpers of Gods goods , and shall one day answer for their vsurpation and abuse of them : or q entercommoners by sufferance with Gods children and seruants , whom he principally intendeth them vnto : or r Stewards and Treasurers , as oft-times , for the good of the Godly . And for Reversion ; to omit what he hath in present possession , besides 1 spirituall riches , of worldly wealth , as much 2 as he hath neede of , & as much 3 as it is good for him to haue : Euery Godly man , as he is 4 Rich in faith , so he is far richer by Faith. For 5 by it he holdeth and hath right to the reversion of such 6 an euerlasting inheritance , reserued for him in the Heauens , as cannot be purchased with all the wealth of this world ; and as goeth in worth farther beyond all the wealth of this world , than the purest gold doth the drossiest durt . And thus haue we seene , both that Godlinesse is gainefull ; and wherein the Gaine thereof doth consistst . Now the Vse hereof is two-fold , for Exhortation , for Examination . For Exhortation first ; to stirre vp all men to labour and take paines to get Godlinesse . ſ All men gape after Gaine . It is almost euery ones song , that the Psalmist hath ; t Quis ostendet nobis boni aliquid ? Who will tell vs of any matter of gaine and commoditie ? u Hearken , saith one well , yee sonnes of Adam , a couetous race , an ambitious brood : Here is Honor , and true Honor ; here is Gaine , and true Gaine : such as the x world cannot shew the like ; y Gaine without any losse to , or hindrance of any : here is good Gaine , and great Gaine ; here is infinite gettings . Labour for Godlinesse ; labour to get and keepe a good Conscience : It is the gainfull'st Trade in the world . Who so followeth this Trade , shall not venture vpon vncertainties , he shall be sure to thriue , and to get infinite Gaine . For , z He that followeth after righteousnesse , as a man followeth a trade , shall finde Honour , and Life , true Honour , and eternall Life . And here come there two sorts of men to be admonished . First , the Rich , that they content not themselues with their worldly wealth , but that they seeke withall to get the true spirituall Riches , that a themselues may be rich , and not their purse or their chest only ; that they may not be b rich to the world onely , but rich also to God. Else their earthly Gaine will proue their losse ; their worldly wealth will be but a meanes to hinder their happines by keeping them out of Heauen , where alone is true and entire happinesse to be had . It is that which our Sauiour himselfe saith of the worldly . Rich man , that hath nothing to trust vnto but his riches : ( for so to his Apostles c he expoundeth it himselfe : ) that d It is easier for e a Camell ; or , as some read the word , f a cable rope , to passe through the eye of a Needle , than for such a rich man to enter into the kingdome of Heaven . As if our Sauiour should haue said ; It is as easie a matter , nay an easier , to thred a small Spanish Needle with a thicke Cable , or a great Cart-rope , then to get such a Rich man in at heauen gate : g That great bunched beast , a Camell , may as soone , yea sooner be driuen through an needles narrow eye , than such a rich man be drawne vnto God , and be brought into the state of Grace . For so the most and the best reade it ; and it is an ordinarie by word both with Syrians & Greeks , when they speake of a thing that they thinke altogither impossible , to say , h An Elephant , or a Camell may as soone creepe through an Needles eye , as this or that come to passe . But not so soone , saith our Sauiour , but i sooner may that be done , which k with man is altogither impossible , than such worldly rich men attaine to true happinesse . l Christ ( saith the Apostle ) became poore , to make vs Rich. m How became he poore ? saith one of the Ancients : ●● how maketh he vs rich ? The same Apostle ( saith 〈◊〉 sheweth vs , and expoundeth himselfe , where he saith ; n He that knew no sinne , for our sake became sinne , by taking vpon him the guilt of our sinne , that we might become the o Righteousnes of God in him . And indeed , to speake properly and precisely , as the truth is , * not as the world , but as God reckneth , p the onely pouertie is Sinfulnesse , and q Righteousnesse the right Riches . And the rich man therefore that hath not a religious heart , is but like r proud Laodicea , ſ a poore beggarly wretch in Gods sight , and in the sight of those that see so as he seeth , howsoeuer he may seeme rich and glorious in worldly mens eyes . Yea to him that hath it too , that is both rich and religious , may we well say , as our Sauiour did to his Disciples , when they vaunted at their returne from preaching the Gospell , that euen the Diuels were subdued vnto them ; t Reioyce yee not herein , that the Diuels are subdued vnder you : so were they vnder Iudas too ; but herein reioyce , that you haue your names entred in heauen . So * reioyce not herein that thou art rich to the world , or that thou art great in the world , and hast others vnder thee , and at thy command ; that thou art clad gorgeously , and farest deliciously ; ( for u so did that reprobate Rich man in the Gospell : ) but herein reioyce that thou art rich vnto God , and x in his sight , that thou fearest and seruest God , and y labourest to keepe a good conscience , that thou art a z carefull dispenser and faithfull disposer of that treasure that God hath entrusted thee withall . Then thou art 5 truely Rich , when thou art sincerely religious , when thou art truly righteous . Secondly , the poore , they are likewise to be admonished , to labour for Godlinesse : that though they be not a rich to the world , they may be rich yet to God ; and their worldly pouertie shall be no hindrance to their spirituall preferment . For b God ( saith the Apostle ) hath chosen the poore of this world to be rich in grace , and heires of his kingdome . And here is great comfort for the poore man , that liueth a godly life , and maketh Conscience of his courses , hath a care to please God and to doe his will in all things , and to approue himselfe and his wayes to him , walking faithfully and painfully in the works of his calling , be it neuer so meane ; that though he be neuer so poore and bare , though he liue but from hand to mouth , as we say ; yea though he haue not one good rag to hang on his backe , or one good morsell of meat in a twelue-month to put in his mouth , though he haue not the least patch of land in the world to sustaine him , or the least hole that may be to hide his head in ; c yet is he a rich man for all that , richer than Crassus or Croesus , or the wealthiest worldly man again in the world . For they haue but d the false Riches , he the true treasure ; they haue but the counterfait e glassie pearle ; he hath that precious orient pearle , which f the wise Merchant , when he hath found , is content to sell all that euer he hath to purchase it , to forgo all that euer he is worth for the compassing of it ; and yet is he no looser by the bargaine neither . For as he is a Merchant , so is he also a wise Merchant ; and therefore knoweth well what he doth in so doing : he knoweth that in buying it , he buyeth himselfe and his owne safetie , his own eternall saluation , togither with it . Againe , this serueth to ouerthrow the opinion of such persons as thinke that there is litle or no Gaine to be gotten vnder God , litle or no good at all to be gathered in Gods seruice . So the worldly men in Iobs day ; g Who is the All-sufficient , say they , that we should serue him ? or what profit should we haue by praying vnto him ? And the wicked in Malachies time ; h It is but in vaine to serue God : there is nothing to be gotten by keeping his commandements , and walking humbly before him . Yea but , may some say , sure there be none such now a-dayes , especially among vs that make profession of Christianitie ; and therefore this vse of the point might well be spared . If it be so with vs , i let our Actions answer for vs ; let our practise proue it : And so we will turne the Vse from Reprehension to Examination , from Confutation to Conviction . Let euery one by these Notes then examine himself , whither he be of this Opinion or no. First , did men deeme Godlinesse to be a matter of Gaine , they would neuer thinke they had enough of it . For k Riches are stintlesse ; there is no end of them . We neuer thinke that we haue wealth enough ; we are still labouring for more . l Many men haue too much , and yet no man enough . There is no stint of wealth ; but as m some write , though n fabulously , of the Crocodile , that he groweth so long as euer he liueth : so it is too too true of this mysticall Crocodile , the desire of gaine and wealth , and of aduancing or enlarging mens worldly estates , hath no acme , nō pitch , but groweth still more and more with men as long as they liue , o rifer oft with them then euer , when they are euen going out of the world , and haue one foot , as we vse to say , already in the graue . But with Godlinesse men are soone satisfied ; they haue soone enough of it . If they haue attained to but a litle superficiall sprinkling of common Grace , or ciuill honestie , that commeth as far short of sound sanctification and sinceritie , as the shadow doth of the substance ; they begin presently to suppose , with selfe-conceited p Laodicea , that they are rich enough and neede nothing ; that q they haue no neede to labour for any further matter , they are euen as well as well may be , as neede be , at least . No man is afraid of being too wealthy : but * many are afraid of being too godly , r Ne sis nimium iustus ; Be not too iust , sticketh shrewdly on many a mans stomacke : though spoken s not of true Godlinesse or Righteousnes indeede ; but of nourishing in vs an ouer-weaning conceit of our selues ; or of t being ouer-rigorous in censuring of others ; like u the Pharisee in the Gospell , who , saith an ancient Writer very pithily and wittily , x exulting arrogantly in himselfe insulteth insolently ouer others , and deceiueth himselfe alone , whom alone he excepteth , while he contemneth and condemneth all besides himselfe . Secondly , Men would striue one to go beyond an other in Godlinesse , if they counted Godlinesse a matter of Gaine . For as the Heathen Writer well obserueth , y there is a kinde of emulation commonly among worldly neighbors , whereby they emulate such as goe beyond them in wealth : one neighbour striueth to out-build an other , one to get and purchase more than another . The couetous man casteth his eye on his rich neighbors , z as a man in a race doth on those that haue won ground of him , he striueth to get euen with this man , whom he is yet behind , to out-strip that man , whom he hath got euen withall . And the enuious man ( as those two vices are seldome asunder ) looking through the spectacles of enuie on his neighbours goods , a thinketh euery thing that his neighbor hath better than his own and it may be better than indeed it is , his grounds fertiler , his beasts fairer , his revenues larger , his gaines greater &c. and is ready enough oft to say with himselfe , Why should not my beasts looke a●●●ire a● hi● ? why should not my grounds yeeld as much as hi● ? why should not I thrine as well as he , hauing as good ●●dnes to thrine by a● he hath And euen * so wo●●●● be with vs , held we Godlinesse to be gainefull . We would haue a kinde of godly emulation and ambition among vs , as the Apostle speaketh , in matter of Godlinesse ; we would euen b emulate , and c ambitiously , as it were , striue and contend to out-go one an other in goodnes and grace . And this were d a good and godly emulation , a goodly and a commendable strife and contention indeed . We would be eying of those that are got beyond vs in grace , and endeuour to get euen with them , yea , if it be possible , to out-strip them , and to cast them behind vs , e not by hindring their progresse , but by mending our owne pace , and f by straining our selues to runne the faster , the later it was ere we entred into this race . We would be as ready as they are to say to our selues ; And why should not I be as forward in the feare of God , as Zealous , as religious , as I see such and such are , since I haue as good meanes of being godly as they haue , as many inducements as either they or any other can haue ? But so stand the most affected , that they will not by their good will suffer any man to out-go them in wealth , in the way of the world : but they will let any man willingly out-go them in grace , and in the good wayes of God : there onely we straine courtesie , and giue euery one the way of vs. And as our Sauiour telleth the Scribes and Pharisees , that g the very Publicans and Harlots might go into the kingdome of Heauen before them : So not a few among vs will suffer the very Pagans , and Papists , litle better than Pagans , if not worse many of them than they , the very Heathen and Heretikes to go into heauen before them , ere they will striue to out-go them in goodnes and godlinesse . Thirdly , men would be more affected with it , if they supposed any matter of Gaine to be in it . h The couetous miser , saith the Heathen man , while the people either curse or hi●●e at him abroad , yet he pleaseth and cheereth himselfe the whilest with the sight or the consideration of his substance at home . It doth a man good at the very heart , euen to thinke vpon his riches , and but i to looke vpon his treasure . It will make our hearts to spring and leap within vs for ioy , to haue sodaine newes brought vs of some rich legacie , or large patrimonie by some meanes befallen vs. But of this spirituall wealth and gaine most men are meerely stupide and senseles : No more moued commonly or affected , when either , ( if any time at least they so do , ) they thinke on it , or when they heare it spoken of in the Pulpit ; then ( as a Philosopher said sometime of an ignorant Dol●●itting in the Theater , where the seats were of marble , that k One stone sate vpon an other : ) then , I say , either the benches that they sit vpon , or the pillers that they leane against : Not once stirred at all to heare of the heauenly inheritance , or of holinesse , the meanes that must bring them to heauen , yea that worketh in mens hearts a kinde of l heauen vpon earth , and giueth Christian men seizin of heauen euen while they liue here . An euident argument that either they beleeue not the Gaine of it , or they beleeue not themselues to haue any share in it . Fourthly , men would be oft taking account of their Gaines in this kinde , of their thriuing in Godlinesse , if they held Godlinesse to be so gainefull . m Worldly men are very frequent and diligent herein , very carefull to keepe their bookes of receipt and expense , poaring euer and anon on them , running oft ouer their reckonings , and casting vp their accounts , to see how they thriue or pare in the world , how they goe forward or backward in wealth . But where we shall finde a man that hath the like care of keeping & casting vp his spiritual accounts , of n examining himselfe for his spirituall estate , how he thriueth or pareth with the graces of Gods Spirit , how he goeth forward or backward in goodnes or Godlinesse ? And yet would our care be alike for either , did we equally apprehend the gaine of either . But let vs looke vnto it . For whither we call our selues to account here or no , God will questionlesse one day call vs to an account . And then not onely o the prodigall Sonne , and the p vnfaithfull Steward , that hath the one vnthriftily lauished out his patrimonie , and the other riotously wasted his masters wealth ; but q the idle and vnprofitable Seruant to● , that hath not gained with his Talent , that hath not thriuen with the Grace of God bestowed on him , shall be bound hand and foot , and cast out into vtter darknes , where shall be weeping and wailing , and gnashing of teeth . Fiftly , men would make more account of Godlinesse , if they counted it as Gaine . Did they indeed account Godlinesse more gainefull than Gaine , they would not put Godlinesse away for Gaine , they would not prefer Gaine before Godlinesse . Yea did they deeme Godlinesse the gainfullest thing in the world , they would not forgo Godlinesse for a world of wealth , or for ought else that were in the world . But it is with it , as it is with Time. It is a common saying in euery mans mouth , that r There is nothing in the world more precious than Time , and yet ſ there is nothing generally more trifled away than it . So of Godlinesse the most will ( in word at least ) acknowledge , that there is nothing in the world more gainefull than it , and yet the most of them that so say , sticke not to make it away for meere trifles . t Godly they are content to be for aduantage , so long as Godlines bringeth in any worldly Gaine with it , or so long as there is no hope of any the like Gaine by vngodlinesse . But let Godlinesse cease to bring in such Gaine , they grow soone weary of it : or let but the least hope of such Gaine by vngodlinesse shew it self , & they are ready presently to exchange Godlinesse for it . u What should it auaile a man , saith our Sauiour , to winne the whole world , and loose his owne soule ? It were no Gaine for a man to get the whole world by vngodlinesse ; since he must withall loose himselfe , his life , his soule for his labour . But we are ready and willing , the most of vs , to part with Godlinesse , and forgo good Conscience , for far lesse matters then that commeth to , for a penny or an halfe-penny toy now and then ; to exchange it for some small peece or patch of the world , for some sory snip or stired of the pelfe of it , or for ought else that we haue some fond fancie vnto , the couetous worldling for a litle temporarie treasure , and the lasciuious wanton for a litle transitorie pleasure : like x prophane Es●● , that sold his birth-right for a messe of broth , and y Salomons vniust iudge , that would d● 〈…〉 〈◊〉 a 〈…〉 se●● of bread , and z the false Prophets in Eechiels time , that would pollute Gods name for an handfull of barly . That which euidently sheweth at how low a rate most men value Godlinesse . For as a a scoffing companion sometime told the Bishop that would giue him his blessing when he would not giue him an halfe-penny , that If his blessing had bin worth an halfe-penny , he should not haue had it . So if worldly men thought Godlinesse , and the Feare and Fauour of God worth but an halfe-penny , they would not venture to put either away for an halfe-penny matter : they would not so readily exchange either for trifles , did they not make but a trifling matter of either . Neither may the greater sort of such men auoide this imputation , and wash their hands with b Pilate from the soile of this sinne , because they are wont to make Godlinesse away for greater matters . To omit c that euen the greatest of them will beare no weight at all , if they be laid in the ballance against Godlinesse , when the whole world it selfe is too light to weigh against it . Thou thy selfe , who euer thou art , wilt cry out shame on some poore silly wretch , that shall forsweare himselfe , and so damne his soule , as thou thy selfe saist , for a penny , when thou dost thy selfe , it may be , in effect as much for somewhat more . But do thou consider , as d Aristippus sometime told Plato , that a penny may be as much to him as a pound is to thee , and a pound no more with thee than a penny with him : and therefore doest thou value Godlinesse at as low a rate in stretching and straining of thy Conscience for the one , as he in tentering it for the other . Lastly , men would be content to take more paines for the compassing and increasing of it in themselues , if they held Godlinesse to be gainefull . Men can well endure to sit telling and taking money , and it were all day long , from morning to dark night : But to heare the word , but an houre , whereby the spirituall Gaine is gotten , the most can hardly endure : they sit all that while on thornes , and thinke euery minute an houre , and are neuer well till all be done . They say , or thinke at least with themselues , as the prophane Iewes sometimes said , e What a toyle , or a tediousnes is here ? what needeth so much preaching ? what needeth so long praying ? they thinke they might be as well , if not much better , without either : Yea many can not endure so long as till the houre be at an end . To whom God may well say , as our Sauiour to his drowsie Disciples , f What , could yee not watch an houre with me ? So , Can yee not endure to waite an houre on me , that watch so many ouer you ? On g worldly Mammon they could be well content to waite all day long , with forbearance not of disport onely , but of ordinarie diet too , that would thinke much but halfe an houre in the day to waite vpon him . Againe , * for worldly wealth men can toile and moile all the weeke long ; and yet are they not wearie ; they thinke not the whole weeke long enough neither : But for the heauenly Gaine , for the spirituall thrift , we haue but one day of seuen , and we thinke that too much too : we thinke the day all too long , the labour all lost , and the whole time cast away , that we imploy and spend to this purpose . We say as the same Iewes at an other time said ; h When will the New Moone be past ; and the Sabbath once ouer ? that we may returne againe vnto our worldly affaires . Yea many among vs haue not the patience to tarry so long , but spend a great part of the Sabbath , that is Gods Market or Mart-day , for the getting of this spirituall Gaine , either about their worldly affaires . or their bodily delights . The Sabbath day , I say , is Gods Market-day . And those that seeke to take away the Sabbaths , attempt to put downe Gods Markets , and so do the Deuill good seruice , whatsoeuer their intent be . As frequenting of Markets maketh a Rich man ; so keeping of Sabbaths maketh a rich Christian . And as we count him a bad Husband , that followeth Game on the Market-day : so may we as well count him a spirituall vnthrift , that spendeth the Sabbath in that sort . But may some say , when we haue bin at Church , and heard the Sermon and Seruice , is not Gods Market-day then done ? I answer : If the Sabbath be i a day , then is it not so soone done . * Gods Market lasteth all day long . Yea , grant the principall , because the publike , of it bee past : yet as Market-folks returning from Market will bee talking of their Markets , as they goe by the way , and be casting vp of their penny-worths , when they come home , reckon what they haue taken , and what they haue laid out , and how much they haue gotten : So should we , after we haue heard the word publikely , conferre priuately of it with others ; at least meditate on it by our selues , and be sure to take an account of our selues , how we haue profited that day by the word that hath bin spoken vnto vs , and by other religious exercises that haue bin vsed of vs. And as the Market-man counteth that but an euill market-day , that he hath not gained somewhat on more or lesse : So may we well account it an euill Sabbath to vs , whereon we haue not profited somewhat , whereon we haue not either increased our knowledge , or bin bettred in affection ; whereon we haue not bin further either informed in iudgment , or reformed in practise , whereon we haue added no whit at all to our Talent . To winde vp all in a word . If we hold Godlinesse to be , as the Apostle here saith it is , a matter of Gaine , and of great Gaine , that which maketh Gaine to be Gaine , and without which Gaine it selfe is no Gaine indeede ; that k it bringeth all good with it to him that hath it ; and that it neuer leaueth him , but abideth with him , and sticketh by him for euer : Oh let vs labour then to get of it , and to grow more and more in it ; let vs endeuor to out-go one an other in Godlinesse ; let vs call our selues to a reckoning how we thriue or pare in it ; let vs l not put it away for such trifles and toyes as the world or the m Deuill shall tender vnto vs to bereaue vs of so pretious a pearle ; Especially let vs haue a care of frequenting n Gods markets , of obseruing Gods Sabbaths , the principall meanes of increasing this spirituall wealth in vs. So shall it come to passe that we shall haue God to be our portion ; we shall be heires of his Kingdom , and coheires with his Christ ; we shall haue all the good things both of this life and the next assured vnto vs here , and the full fruition of them for euer hereafter . The end of the first Part. THE SECOND PART . The Sufficiencie of it in it Selfe . HItherto of the maine Point , to wit , that Godlinesse is great Gaine . Now because this Proposition will not either easily enter into mens mindes , or sinck sodainely into their hearts : The Holy Ghost by the Apostle is content to bring a double proofe of it . The one drawne from the time present ; because it is able alone to giue a man Contentment here , that which all the world else is not able to do , expressed in this verse : The other taken from the time to come ; because it will continue with and abide by a man for euer hereafter , that which no worldly wealth , or ought else in the world can doe , implied in the a next verse . Godlinesse with Contentment , or , b with Self-sufficiencie : For so it is word for word in the Originall ; and the word so properly importeth . As if he had said : Godlinesse and Contentment are two inseparable Companions , that continually harbour and keepe house togither , that go euer hand in hand the one with other : so that a man can not haue the one without the other , he cannot want the one if he haue the other . There is no true Godlinesse , where there is not Contentment of Minde ; no true Contentment of Minde , where Godlinesse is not . So that the Apostle seemeth to reason on this wise . That which of it selfe is sufficient to content the minde of Man , that is true Gaine , and great Gaine indeed : For it is no small matter that will suffice to stay and settle Mans minde . But Godlinesse is of it selfe sufficient to content the Minde of Man , and doth euer bring true Contentment with it to him that hath it . Godlinesse therefore is true Gaine and great Gaine indeede . Hence then may we deduce these three Conclusions to be considered of in order : 1. That Contentment of Minde is a most pretious Treasure . 2. That Godlinesse alone can produce and procure this Contentment . 3. That true Contentment is an vndoubted Argument of Godlinesse . For the first : c Contentment of Minde is an vnvaluable , an inestimable Treasure . For it is that indeed that maketh Riches to be Riches . d Who is rich , saith one well , but he that liueth content with his estate ? who is poore , but he that neuer hath enough . e That is true wealth indeed , that freeth a man from want . But f what w●●●th call we that , when a man is alwaies in want ? Or g how is not that man alwaies in want , that is not cōtent with what he hath ? And on the other side , h how is he poore , that suffreth no want ? Or i what wanteth he , that resteth content with what he hath ? k Many things may he be without , and yet l wanteth he nothing ; no more than m the blessed Spirits and Angels in Heauen want foode or such fare as we can in no wise liue without here vpon earth . He is no more poore or vnhappy , because he hath them not , than n God is , or the Angels are , because they haue not heaps of gold and siluer , and other such earthly trash horded vp by them in Heauen . Againe , o Riches , as the Heathen man truly obserueth , consist not so much in the possession of tem , as in the fruition of them . But it is Contentment a lone that giueth a man a comfortable vse and fruition of what he hath , that procureth him profit and pleasure of what he possesseth . For p where a man resteth not content with what he hath , there is the minde so caried after that he further desireth and hath not , that he no more regardeth or joyeth in what he hath , q than if it were not at all . And where a man is discontent with his present estate , there is all that he hath , be it neuer so much , rather a burden than any way a benefit vnto him ; like meat that a , greeing not with the stomacke , lieth in it vndigested , and not only proueth vnpleasant and vnprofitable , affording neither good rellish nor sound nourishment , but noysome also and burdensome to the whole bodie . So that where Contentment is not , a man regardeth nothing : and where Discontent is , it infecteth and tainteth all things , and so maketh them , as if some malignant blast had blowne on them , vnsauoury and distastfull to him that so hath them , rather sicke of them , than endowed with them . And certainely as a man diseased in bodie can haue litle ioy of his wealth , be it neuer so much ; since as the Heathen man saith , A golden Crowne cannot cure the Head-ach , nor a veluet slipper giue ease of the Gow● , nor a Purple robe fray away a burning Feuer . And , t A sicke man is alike sicke , wheresoeuer ye lay him , on a bed of gold , or on a pad of straw , with a silken quilt or with a sory rug on him . So no more can riches , gold and siluer , land or liuing , had a man much more than euer any man had , minister vnto him much ioy , yea or any true and sound ioy at all , where the minde is distract and discontent : without Contentment there is no ioy of ought ; there is no profit , there is no pleasure in ought . u All without it is but vanitie and vexation of Spirit . Will we see this by an Example or two further confirmed to vs ? Haman , was he not a most happy man , as the world accounteth happinesse , x if he could haue thought so himselfe ? y the next man in the Kingdome to the King himselfe , the greatest one of them that then was ; he tooke place by the Kings appointment of all the Princes his Peeres , and all the Kings Court , by the Kings expresse command , bowed and did obeysance to him : z he vaunteth himselfe of his glory , the multitude of his children , the abundance of his treasure , his especiall fauour and inwardnes both with the King and the Queene : enough a man would thinke to content any man a that had not an vnmeasurable minde . And yet , saith he , that is the conclusion of his discourse , b all this doth me no good : It was all as good as nothing to him ; he was neuer the better for all this , so long as he wanted a cap and a courtesie of Mordecai ; because Mordecai bowed not the knee vnto him , nor adored him , as other the Kings Courtiers did . It was with him , c as with litle children , ( saith an Heathen man well of such ) playing in the streets , who , if some man as he passeth by take one of their toyes from them , are ready to cast all the rest away from them , though they haue many more left , and sit crying and whining for that one that is gone . Passe we from a Kings fauourite to a King himselfe . King Ahab had land and liuing enough and enough , ( much more than d his Father Omri was euer borne to , ) had he not wanted this Contentment of minde . But e the litle Vineyard of his poore Neighbour was such an eye-sore to his greedy affection , that the discontent that he conceiued , because he could not presently compasse it , f made him poorer than poore Naboth , that desired nothing that he had ; and depriued him of his whole Kingdome that he had no profit of it , tooke no pleasure in it ; but , like a man that were in extreme want and necessitie , he getteth him home to his house , & shutteth himself vp in his Chamber , like one that durst not be seen abroad for feare of arrests ; he casteth himself on the bed and refuseth his meat , like a man that tooke thought for the payment of his debts : He fareth , in a word , as the former Author saith of such , g like a sullen Hen , that hauing store of barly lieng by her , getteth her aside into some corner , and forsaking her meat , scrapeth alone by her selfe , there to finde somewhat that she may be picking vp out of the dunghill . Yea come we to them that were indeede Lords of the whole world , not in title onely , but in truth , hauing and injoying that by Gods free gift , that none since them were euerable to come any thing neere , much lesse to attaine vnto . h Adam and Eve our first Parents , albeit they were in the garden of Eden , ( a place abounding , as i the word importeth , with matter of pleasure and delight ) amids all earthly happinesse ; and had the whole world in their hands , and all the Creatures at command : yet no sooner had the Diuell sowen this vnhappy seede of Discontent ( the very first sinne of theirs , as I take it with some other Reuerend ) in their hearts , but they began presently to deeme themselues poore & in want , because they had not what they would ; they account themselues as depriued and debarred of all things , if they may not haue the fruit of that one tree that was only denied them , and k of which God had foretold them , that whensoeuer * they touched it or tasted of it , it would be their bane . As if some great rich man , or mighty Monark , hauing wealth in abundance , and the world at will , euen whatsoeuer heart could wish , yet should thinke himselfe streitned and cut short , but a miserable creature , or not so happy as he might be , because he can not , with l Alexander , get greene Iuie to grow in his Gardens at Babylon ; or because he may not , with m Pope Iulius , feede vpon Swines flesh , or some other dish by his Physitians forbidden him in regard of some disease hanging vpon him , likely to be his bane if he do ; and so lye languishing and n longing after his owne euill , when he hath good enough at hand , as if it were miserie for a man to want that , though he haue no neede of it , that would but hurt him if he had it . Ye see , that a man may be in Paradise , ( I might well say , in heauen too , as the Diuell once was , ) and yet not be happy , if he haue not a contented minde . As on the other side , where this Contentment of Minde is , there is wealth euen in want , much more cheerefulnes in wealth : There is , as a stay of the desire , so a resting and a reioycing in that a man enjoyeth : and therefore a comfortable vsage of it , be it more or lesse , because content in it . It is that alone that seasoneth all : it is that alone that sweetneth all : It is that that is able , not onely to season those things that are sweet and pleasant in their owne nature , but euen o to sweeten also those things vnto a man , that are harsh and vnpleasant in themselues . It is Contentment therefore onely that maketh a man truly wealthy , because it freeth him from want , and giueth him comfort of that he hath . And as a p peece of dry bread is more sauoury to a man when he is in health , than all the dainties in the world are when he is heart-sick : So a litle , saith Sal●man , euen q a morsell of dry bread is better and more with quiet and content , than a whole house full of fat beasts with an vnquiet heart , than a whole world of wealth with a discontented minde . Now two wayes may this point bee vsefull vnto vs. First , to informe vs , what cause they haue to be thankfull vnto God , be they rich or poore , whom he hath vouchsafed this grace vnto , whom k he hath taught , in whatsoeuer estate they are , therewith to be content . For euen the poorest man that liueth content with his present estate , is richer than the richest man in the world that hath not a contented minde : he is happier than Adam and Eve were sometime in Paradise , when they longed to eat of the fruit forbidden them : l he is a greater man than great Alexander himself , and in far better plight than he , euen for the present . For m he , sor want hereof , when he had won the whole world , yet as if he had bin pinched and straitned for roome , or penned vp in a corner or in a prison , as if the whole world were not able to hold him , ( whereas n he could not take vp so much as ten foote of ground , as o his Father Philip saw , when he fell in the wrestling place , and viewed the print and proportion of his body there in the dust ) p he sa● weeping and wailing , like a forlorne person , that he could not finde out a new world to be winning . Whereas , by benefit hereof many a poore Childe of God , that hath not halfe that that he had , yea that hath not a patch of land in the world , but liueth from hand to mouth by his daily labour , yet passeth his time as merrily , ( as that Cynick sometime told his hoast at Athens ) as if q euery day were Holyday , or a Festiuall day with him : According to that also which Salomon saith , that r A merry heart , or a contented minde , ( for it is not spoken directly of a good Conscience , as it is commonly taken ; ( though it be true also of that , and that be a meane to procure this ; ) as may appeare both by the opposition of the other member , and by the sequele of the context ) is a perpetuall banquet , a continuall feast . The poore man then hath as great cause to be thankfull to God for his Contentment of minde , as the Rich man for his riches . Conceiue it by this Comparison . Suppose two men lye sicke of the same disease , a burning Fever , or some such like hot disease , as causeth drought and desireth drinke , and call both instantly for cold water to quench their thirst with . The Physitian comming to them , biddeth giue the one that is more impatient , a good quantitie of cold drinke , and yet he cryeth and calleth still for more . To the other he ministreth himselfe a litle cons●rue on the point of a knife , that slaketh his thirst and asswageth his drought . Whether of the twaine in this case is more beholden vnto him ? So here ; euery one almost cryeth to God for wealth : few pray with wise t Agur for a competent estate . Now u to one that thus prayeth , God giueth abundance of wealth , as a deale of cold water to quench his thirst , and yet he h●th gaping still * for more , as ins●ti●ble , saith Salomon , x as the graue , or the barren wombe , or the dry land , or y the f●re that neuer haue enough . To another z he giueth a Competencie , some small pitance , but Contentment withall , as a litle Physicall Confection , that stinteth and stayeth his desire . Whether of the twaine , thinke we , haue more cause to be thankfull vnto him , and to acknowledge his goodnes towards them ? The latter doubtles , as he enioyeth the greater benefit , so he hath greater cause of thankfulnes to him from whom he hath it . Againe this may serue to incite vs to labour earnestly for this Contentment , and to pray instantly vnto God for it . And it is hard here to say , whether a man had more neede to perswade the poore man to be content with his pouertie , or the rich man with his riches . For as a the Star that went before the Wisemen , went when they went , and stayed where they stayed : So b riches flie the faster from a man , the more eagerly he followeth them , but then stay , when a mans minde is stayed . Till that be , c all is put ( as the Prophet speaketh in another case ) into a broken bag , that will hold nothing , or d into a bottomles barrell , as the prouerbe is , that is neuer a whit the fuller for all that is put in : And we are but like those that haue a flux , that take in much , but retaine nothing , and so thriue not with their meat , are nothing fuller or fatter for it , till this e spirituall loosenesse of ours be by Contentment stayed with vs. As f the Children of Israel therefore passing along the wildernesse , marched forward on their way when the Cloud went that conducted them , but there stood still where it stayed . So may our affections walke on , while Gods hand goeth before them : but looke where God stayeth his hand and ceaseth to giue , there should our heart stay likewise , and we cease to desire . To perswade our hearts the rather hereunto , vse we a double consideration , concerning others , and concerning our selues . Concerning others , either those that go beyond vs in riches , or those that come short of vs in wealth . For the former ; * he that hath more then thou hast , can but liue and eate and drinke as thou doest . And therefore g if thou hast , as the Apostle speaketh , but food and apparell ; ( he saith not h cates or i delicates , but k foode , that that may feede : he saith not l ornaments or abillements , but m couerings or n garments , o so much as may couer thee and keepe thee from cold ) thou hast as much as the mightiest Monarke , as the wealthiest man in the world can haue . As p the children of Israell gathered Manna , some more , some lesse , but euery man of them , hee that gathered most , had no more then his Homer . So here , though men gather wealth some more , some lesse , yet hath euery man but his q de●ea●e , r heape he neuer so much vp , he can for himselfe , for his owne person haue no more then one mans ordinary allowance : ſ Though he thresh a thousand quarters of corne , though he haue thousands of fat oxen and fed beasts in his stalls and pastures , and ten thousands of sheepe in his folds and his fields , yet can his belly hold no more then an other mans may : the rest of it goeth to others , and is nothing to him . t Where there is much meate , there are many mouths ; there are many eaters : saith Salomon ; and where there is much wealth , there are there many Partakers : And what good hath the Owner by it , but the name and u the sight of it ? Yea to speake as the truth is , x the rich man is but a Steward to prouide and y take care for those that appertaine to him and haue dependance vpon him : z as a beast or a Slaue that beareth provender and food for himselfe and his fellowes , hauing but a single share of it onely himselfe . If he haue more then thee and vse it moderately , he hath no more himselfe then thou hast , vnlesse it be that he taketh more a care then thou takest . If he vse it immoderately , with the rich Glutton in the Gospell , b faring euery day deliciously , ( to omit that c he findeth the lesse delight in it , ) d he doth himselfe the more harme , e and it were better for him that he had lesse : For that is verified of him that Salomon saith , f The poore labouring mans sleepe is sweete vnto him , whether he eate more or lesse ; but the rich mans saturity will not suffer him to rest : g it breaketh him of his sleepe , it bereaueth him of his rest , it impaireth his health , it is a meanes not to lengthen , but to shorten his life . Againe consider with thy selfe , how many an one wanteth that that thou hast , and yet deserueth as well at Gods hands as thou dost . * Thou lookest on thy rich neighbours to mislike thine own estate , and to murmur for that thou wantest : Looke rather on thy poore brethren , h the far greater number , and compare thine estate with a many of theirs , to be thankfull for what thou hast . Yea I may well say ; Looke sometime euen on thy rich neighbour , that lieth grieued with the goute , not able to stand on his legs , or to stir him without much paine on his pallet ; thou hast health and he hath wealth ; i whether of the two , thinkest thou , is the greater blessing of God ? Thou wouldst thinke thy selfe happy , if thou hadst his worldly wealth and abilitie ; and 3 he would thinke himselfe happy , and that with much better reason too , if he had that health and abilitie of body that thou hast . But to returne to the poorer sort , liker thy selfe . When thou seest a rich man , saith one , caried in his chaire or on mens shoulders , haue an eye withall to them that cary him , and that run through thicke and thin by him : l When thou eyest Xerxes that mighty Monarke with his endlesse army m digging downe hills , and drying vp deepes , building bridges ouer the sea it selfe , and lincking shore to shore , Asia to Europe , making the dry land nauigable , and the Ocean passable on foote : cast thine eye withall downe on those miserable slaues , that dig downe mount Athos vnder the whip , and that are maimed and disfigured , their noses and eares cut of , because the bridge they made brake as the army passed ouer it : thou countest him happy ; and 4 they count thee happy . As if he had said , applying it to vs and our times : Thou hearest of the King of Spaine , what millions of treasure he hath euery third yeere from his Indies : and thou thinkest him an happy man. I say not to thee , though I might so say , consider withall , how many mouthes he hath to feede , how many Followers , how many Fauourites , how many ships and gallies to set out , how many garisons to keepe , how many Souldiers to pay , how many Intelligencers to maintaine , &c. But , thinke withall vpon those poore wretches that row in his Gallies , that tug at the oare end vnder the whip , or vnder worse then it , hauing scarce a bit of good bread to put in their mouthes , or a whole rag almost to hang on their backes , enduring all the misery there that can be imagined . Thou thinkest him happy that hath that that thou hast not : and they thinke thee happy that hast not that that they haue , and yet hast that that they haue not . Or , ( because n such excessiue great ones are not so much regarded , o the sunne sheweth not so great when hee is at his highest as he doth when hee is neerer the edge of the Horizon , and the Faulcon seemeth lesse still , the higher he soreth , when hee is once gone aboue that that our weake eie-sight can well reach . p those that come neerer vs , and are neerer at hand with vs , are more in our eye , oftner q eyed , and consequently more enuied of vs : ) r A rich neighbour or two not much aboue thine owne rancke , that dwell by thee , set thy teeth on edge , and are a shrewd eye-sore vnto thee , and make thee thinke thy selfe but in euill case , that thou art not as they are , that thou hast not so much comming in yeerely as they haue , that thou canst not fare as they fare and doe as they doe . But thou considerest not withall for those two or three rich , how many poore and needy ones are on euery side of thee , that come as far short of thee as thou doest of them . Which if thou didst , thou mightest iustly say , as the Psalmist , ſ The Lord hath not dealt so with euery Nation ; so , The Lord hath not dealt so with euery one , no nor with many an one , as he hath done and doth with me . As the t Cynick , when he found a mouse in his sachell , said , he saw well that he was not yet so poore , but that some were glad of his leauings : So many a poore hungry soule , yea many a deere childe and sincere seruant of God , would be glad of thy leauings , and yet deseruest thou no more than any of them do . Lastly , consider thine owne vnworthines . Thou deseruest nothing at Gods hands but hunger and stripes . All that thou hast from him thou hast it of free gift . And therefore are we taught to pray , u Giue vs our bread . If we deserue not then so much as a bit of bread at Gods hands , can we not be content , when God giueth vs aboundantly both bread and meat to feede vs , and good clothing to couer vs , and conuenient housing to harbor vs , & friends & fauour and credit and countenance in the world , so much of that that so many want , and so much more than we are worthy of ; vnlesse we may haue 5 to waste on our 6 inordinate and extrauagant lusts , and to revell and not , as we see some others do ? We would thinke that begger intolerably impudent and insolent , that comming to our dores to aske an almes , when we haue bestowed on him some broken bread and meat , or some sory ( cast coate , yet , like those importunate persons the Psalmist speaketh of , that x grudge and grumble if they be not satisfied , if they haue not their owne fill , and their owne will , he should not be quiet and hold himself contented therewith , vnlesse he might haue one of the best dishes of meat from our bord , or one of ▪ our owne ordinarie wearing suites giuen him . And yet is this the case of the greatest number of vs. y We come all as Beggars to Gods mercy gate ▪ and God giueth vs out z aboundance of many good things , life , libertie , health of bodie , strength and abilitie of limmes , foode and rayment , &c. a courtesie and competencie of each , as he seeth to be fittest for vs : and * yet , forsooth , can we not be quiet , nor thinke our selues well , vnlesse we may sare as deliciously as Dives did , or go in silks and ●attins as such and such do . ●●Iaco● as good a man as any of vs , was far otherwise minded : he prayeth to God but for a bread to eat , and rayment to cloth him : that if he might haue onely , he thought himselfe well apa●● . And what made him so sparing 〈◊〉 his petition , but the sight and consideration of his owne vnworthinesse : b I am lesse , ●aith he , than the least of all thy mercies . He knew he deserued nothing , and was therefore content with any thing : he would aske no great matter , but would hold himselfe satisfied ▪ with whatsoeuer it should please God in mercy and goodnes to allot and allow him . In a word ; Beggers , as I said before , we are ; no better then beggers the very best of vs : And Beggers , we vse to say , must be no choosers , they must not be their owne caruers . Rest we must therefore contented with what God shall see good to assigne vs , be it more or lesse , being more by much than euer we either do or can deserue any of vs. But is Contentment so necessarie , and so pretious a Iewell ? let vs in the next place then consider by what meanes may we compasse it : And so passe we the second point before propounded , to wit , that Godlinesse onely can procure and produce true Contentment . c A man would thinke that as meat asswageth hunger , and drinke allayeth thirst ; so riches should satisfie , and by satisfying slake and quench the immoderate and inordinate desire of wealth . But it d is herein far otherwise , as Salomon himselfe , and it may well be , vpon his owne experience informeth vs : e He that loueth money , saith Salomon , shall neuer haue enough of it . f The desire of more groweth , as a mans riches arise . g As the Dropsie-man , the more he drinketh , the dryer he is , and h those that are sicke of the greedy disease , canina appetentia , the doggish desire , as they terme it , the more they deuoure , the more hungry they are ▪ so the richer men grow , the more commonly they desire , more greedy do they wax ordinarily of the world , then they were when they had lesse of it . As i when the fruits of their ground come in aboundantly on them , they make their barnes bigger , and their store-houses larger to hold more : so withall they beate out the walls of their hearts to couer more , and k inl●rge their desire as the Grave , or as Hell ; that neuer cryeth , Ho , because it never hath enough ; m is neuer the fuller for all the soules that descend downe into it , no more than the se●●is for all the riuers that empty themselues into it . n As those diseased persons therefore before mentioned , haue neede rather to be emptied , to haue somewhat purged out , than to haue more powred in● the one must be ●id of the watry humor that possesseth his bodie , ere his drought can be slaked , the other of the salt and slimie substance that pestereth his stomack , ere his rauenous appetitie can be stayed : So the Couetous person , that is so greedy of the world , and so immoderate and insatiable in his desires , hath o not neede of more to be heaped vpon him , but hath neede rather of some thing to be taken away from him : he must haue that discontent humor of his purged out of his head , that couetous affection of his wrought out of his heart , that is the cause of this his greedy and insatiable desire , ere he can attaine to any true Contentment of minde , ere he can come to haue his fill . Till then all this worlds wealth will be but as p wine and strong drinke to the drunkard , that further inflameth him , and increaseth his drought ; q as oyle or fewell to the fire , that doth not quench or smother it , but feede it , and make it burne fiercer than at the first . If no wealth then can stay , or satisfie the minde of man , what must ? or what may ? The Apostle pointeth vs to it , as here , so els where . r It is good , saith he , to haue the heart stayed , or ballaced as it were , with grace , and not with meats , nor with money neither . That that must keepe the ship stiffe and steedy on the Sea , must not be leauers & shores without it , but ſ weight and ballast within it . So that that must stay a mans raging and ranging desires , must not be the outward supporting of his worldly estate , but the inward ballacing and setling of the heart and minde ; that which Gods grace alone can do , as the Apostle speaketh there , which is the same in effect with Godlinesse , of which he intreateth here . And in regard hereof it is that the Psalmist saith , that t A small matter to the godly , the man that feareth God , is much better than the greatest wealth and riches , that the vngodly and the mighty hath or can haue . And Salomon , that “ a litle with the feare of God is much better than great treasures and trouble or vexation therewith . In which words also Salomon closely and couertly rendreth a reason of that which his Father Dauid had before him said , why A litle to the godly man should be of more worth , euen the same in effect that the Apostle here hath , because there is no trouble or vexation of minde , but quietnesse and sweet contentment withall . According to that which the same Salomon els-where saith ; u It is Gods blessing that maketh a man truly rich , and he addeth no sorrow with it . x Without Gods permission and prouidence no man can haue riches : For y it is God that giueth euery man power to get wealth . But z God giueth a man money many times in his wrath : as in the wildernes he gaue the Israelites meat in his anger : And so the curse of God many times maketh a man rich : But those riches are but accursed riches ; * there is a curse and car●ing care , euer accompanying such wealth . But where Gods blessing maketh a man rich , there he giueth euer withall contentment , that causeth comfort and quiet of minde , and maketh a man rest satisfied and well apaid with that portion of wealth , be it more or lesse , that God hath assigned him . Neither is this a common courtesie that God casteth on all sorts indifferently ; but a peculiar blessing that he bestoweth on those onely that loue and feare him , and that are his beloued ones . b Blessed is euery one , saith the Psalmist , that feareth God , and that walketh in his wayes : For thou , that so doest , shalt eat of the * labours of thine hands : happy shalt thou be , and it shall go well with thee . But , c Vnlesse the Lord build the house , they labour but in vaine that build it : It is vaine for you , as worldly men are wont to do , to rise vp early in the morning , and sit vp late at euening , and toile and moile , like an horse , all the day long , and to eat the bread of sorrow and care ; for , it is God that giueth his beloued rest : It is he alone that can giue sweet comfort , and quietnes , and contentment of minde , and this grace he vouchsafeth to none but his beloued , to the Godly that loue him , and are beloued of him . It is Godlinesse then alone , that can cause true Contentment ; and that can cause true Contentment alone . Godlinesse alone is able to cause true Contentment : because Godlinesse alone bringeth man home vnto God , out of whom true Contentment can not be had . For the soule of man , as a it beareth the image of God ; so b nothing can satisfie it , but he whose image it beareth . c Our Soule , saith Augustine well , was created as by God , so for God , and is therefore neuer quiet till it rest in God. As d man fell at first into this restlesnes by falling away from God ; so * he can not be recouered of it , but by returning to him againe . It is with mans soule in this regard , as it was with Noahs Dove in the Deluge . As e the Dove , after she left the Arke , found no rest for the soale of her foote in the wide world , being then all a-floate , till shee betooke her againe thither , from whence before shee came forth : So neither can man , fallen from God , finde any sure rest for the foote of his soule in the whole world beside , till he come backe to him againe f from whom it came at the first . But it is Godlinesse alone , that bringeth man home vnto God ; that tyeth and knitteth the soule fast vnto God ; whereof g Religion , say some , hath its name ; that findeth rest and repose for the whole man in God , which can no where else be found . That which Salomon , out of his owne experience , confirmeth vnto vs , who h hauing ranged abroad through all those creatures and courses , vnder the cope of heauen , wherein any hope of contentment seemed to shew forth it selfe , is in conclusion inforced to retire backe againe to God , i directing them all to him that desire to finde true contentment , and pointing them the way to him k by the feare of him ; that is , by Godlinesse leading them vnto God , that they may with him and in him finde true Contentment , as being no where else to be had . Godlinesse then , you see , is alone able to cause true Contentment . But is Godlinesse , may some say , able to cause true Contentment alone , without helpe and aide of these outward things ? Can it make a man content as well in want as in wealth ? whither he haue worldly wealth or no ? Yea vndoubtedly . That that is sufficient of it selfe alone to make a man truly happy , is of it selfe alone sufficient to giue true contentment , though a man haue nothing else but it . For l Happinesse is euery mans vtmost ayme : and he that hath attained to it , can not but rest content with it : m he were not happy , if he found no content in his happinesse . Whatsoeuer thing therefore is able to bring vs vnto happines , can not but bring to vs Contentment togither with it . But Godlinesse is of it selfe alone able to make a man happy . That which n the Heathen men said of their morall Virtue , a meere shadow of it , is indeed true of true Godlinesse , it is sufficient of it selfe to make him that hath it truly happy , though he haue nothing else but it . For o holinesse and happinesse , Godlinesse and blessednes are inseparably lincked togither , and can not be seuered the one from the other . p Euery holy man is an happy man , euery godly man is in a blessed estate , be he rich or poore , be he in wealth or in want , whatsoeuer his worldly estate outwardly be . So that of true Godlines , we may well say , as he sometime of diuine knowledge , the ground of it , it is not earthly gaine , nor worldly wealth , nor gold , nor siluer , nor corruptible treasures , but q it is that that that can make a man happy without all these . And the Godly man , though he haue not these or the like , yet hath he that that can make him truly happy without them , and so consequently that can giue him contentment in the want of them . And certainely if God be r El-shaddai , All-sufficient ; then ſ Gods grace and Godlinesse that bringeth a man home vnto God , and giueth him interest in God , can not but be likewise of it selfe sufficient to make a man truly happy , and to procure vnto him true Contentment . But will we see yet more particularly by what meanes Godlinesse worketh this Contentment in those that are truly ▪ possessed of it ? First , d it purgeth the heart of him that hath it : and so bringeth with it a sanctified vse of the creature . For vnlesse the vessell be seasoned , it tainteth all that commeth into it ; and how can ought taste well then , that commeth out of it ? So f vnlesse a mans heart be seasoned with grace , it pollu●eth and de●ileth all that a man dealeth with . g Vnto the pure , saith the Apostle , all things are pure , but vnto the impure and the vnbelee●ing all things are impure , because their mindes and consciences are defiled . Since the worldly man then doth but moile and soile and defile himselfe with his wealth , doth but taint and pollute it , and himselfe in the vse of it , no meruaile , if he finde no comfort or contentment at all in it . Nothing is pure to them , saith the Apostle , because their heart is impure . h As a foule stomacke , stuffed with Choler , turneth all into Choler , euen the finest and daintiest meats soonest of any , by meanes whereof no good nourishment can accrew to the bodie by them , nor it grow to any good plight and health : So a foule heart turneth all into spirituall Choler , a bitter humor and vnsauoury , that impaireth and hindreth the health and welfare of the soule as much , yea much more than that materiall choler doth the health and welfare of the bodie . Whereas Godlinesse sanctifying and cleansing the heart , and purging out that corruption that before tainted and polluted it , and so made all vncomfortable , because noysome and hurtfull , vnto vs , restoreth vnto vs i a pure and sanctified vse of the creature , and enableth vs to suck spirituall nourishment and wholesome iuyce euen out of temporall blessings ; which the soule beginneth now to finde sweet comfort and true contentment in , because it vseth them as it ought . Secondly , it quieteth the Conscience ; which in the wicked , in the worldly man is euer vnquiet ; and no true Contentment can be till it be quieted . k The wicked man is continually like a woman in trauaile , saith Eliphaz . l His guilty Conscience is euer and anon inwardly griping him , and with priuy pangs and throwes pinching and twiching him there , m where paines are most vnsupportable , and where n none feeleth or o seeth saue himselfe . And p the wicked mans soule , as the Prophet compareth it , is as a raging Sea , full of soile and filth , that is neuer at rest , whose waters cast vp mire and dirt . q Vnto the wicked therefore , saith the Spirit of God , there is no peace . r A seeming truce they may haue , true tranquillitie they cannot haue : * Secure they may seeme ; but they can neuer be safe . If at some time they seem to haue rest , and to be at ease ; it is but as with the Sea , that seemeth still sometime , but indeede neuer standeth still , but is euer rising or falling , ebbing or flowing , incessantly rolling to and fro from shore to shore : It is as with the Sea , ſ that seemeth calme and smooth sometime , but vpon euery breath of ayre or blast of winde , is ready to rise and to rage , yea vpon some sodaine gust sometime swelleth so , that ships are there swallowed vp sodainely , where they lay becalmed but a litle before . Their seeming tranquillitie is but as the health of a feverous person when he is out of his fit , or the lightsomnes of a Lunatick that hath his lucida intervalla , and talketh by times as a man well in his wits . Now what Contentment can there be in ought , while the minde is thus affected , while the Conscience is vnquieted ? t So long as a man is heart-sick , he can haue no joy of ought , finde no rellish in ought , be it neuer so pleasant and delightfull otherwise , be it neuer so acceptable to him at other times ; his wonted companie is then but tedious & troublesome to him , his bed hard and vneasie , his chamber too close , his vsuall fare , yea or fare more dainty than vsuall , is distastfull , he findeth no good taste in ought that he taketh : but u come health once , and that sweetneth all againe ; and then liketh he his company well againe , and can endure his bed well , and can feede sauourly on a dry peece of course bread , that loathed his panada of fine manchet before . x In like manner here : So long as a man is soule-sick , he can haue no ioy of ought ; be his outward estate what it will , it can no more minister sound comfort vnto him , y then hot cloths or blanckets can giue inward warmth to a dead corps , where naturall heate is vtterly extinct : He may force himselfe sometime to some seeming mirth ; but , z Euen in laughter , saith Salomon , the heart is heauy . * He may set a good face on it in outward shew to others , when his heart is full of heauinesse and bitternes within him , and “ wringeth and pincheth him priuily there a where none is aware of it but himselfe onely that sustaineth and endureth it . And vndoubtedly , let a man striue to smother it and smooth it ouer all that euer he can , let him straine himselfe to lightsomnes by all meanes that may be , let him want no outward matter of worldly either support or delight , yet so long as he hath his guilty Conscience racking and griping him within ; though b he may geere and grin outwardly , while he is nipped and galled inwardly , he can take no more true ioy and delight , can finde no more sound comfort and contentment in all his wealth and his treasures , or in his delights & his pleasures , than c a prisoner or condemned person , that sitteth drinking and swilling , or playing at cards and tables in the laile , while the halter that he is to be hanged withall , hangeth ouer his head . But on the other side , to a quiet minde , to a good Conscience , any thing is acceptable , yea and comfortable , as to him that is now in health . Let the minde be truly setled , let the Conscience be once quieted ; and the same man that before tooke no ioy at all in a large estate , found no rellish at all in great varietie of dainties , walked melancholike to and fro in his gardens of pleasure , had no comfort of friends and acquaintance , or of wife & children , can now finde much sweetnesse in a farre poorer pitance , giue God hearty thanks for an homely repast , walke cheerefully abroad , liue comfortably at home , rejoyce with his wife , be merry with his friends , be comforted in his children . And this quietnes of minde and Conscience can nothing procure but sincere Godlinesse . Which therefore , as it giueth true ease , and worketh sound cure of those inward gripes and galls , not by benumming of a guilty Conseience , nor d searing it , and making it stupid and senseles , as for a time it is sometime in the wicked ; but by remouing the ground of them , e by giuing a man assurance of the remission of his sinne , and of reconcilement vnto God , and so freeth a man from that inward disquiet of minde , that banished and kept out all true comfort and contentment before ; so it bringeth with it a sweet and comfortable vse of all Gods good creatures ; which a man now enioyeth f as fruits of Gods loue , as effects of Gods fauour , and g in that regard more delightful than the things themselues in themselues are , as a present sent a man from his Prince . Thirdly , it bringeth with it assurance of a greater benefit than all the world is able to counteruaile ; to wit , of Gods fauour , and of his fatherly loue toward a man in Christ . It is the most heauy and the most vncomfortable thing that can be for a man to be forth of Gods fauour . h The wrath of a King , saith Salomon , is as the roaring of a Lion ; i as the messengers of the Death . And what is the wrath of him then , k whose angry looke alone is able to shake heauen and earth ? And if l Haman had litle ioy of all his wealth and his treasures , when Assuerus frowned on him , when he was fall'n forth of his fauour ; no maruaile if a man haue no ioy of ought , finde no comfort or contentment in ought , so long as God frowneth on him , so long as he is displeased with him , while the blacke clouds of Gods heauy m wrath hang ouer his head ? And on the other side , by m the law of Contraries , as Gods wrath is most hideous , so his loue and fauour is most gracious . As there is nothing more discomfortable than the one ; so there is nothing more comfortable than the other . n In thy fauour , saith Dauid , there is life . Yea , o Thy louing kindnesse , it is better than life . p The bodie is better than rayment , and life of more worth than meat that maintaineth life , saith our Sauiour . And , q All that a man hath , as the Deuill sometime said , will a man giue for his life . But Gods fauour and the assurance of it is a greater blessing than life it selfe , and much more then greater then any worldly wealth , that is not at all truly desirable , but as an help and prop to this present life : Able therefore alone of it selfe to stay and support a man , to comfort and cheere vp a man , to giue him true contentment , * to make him an happy man , in the want of all worldly wealth , though he haue nothing else but it . The old Gracians that had r fed altogither on acornes before , ſ after that bread-corne came in among them , t made no reckning of their mast any more , but kept it onely for their Swine : and u leathren and x iron coyne began to grow out of request , after that gold and siluer once came in vse . So when a man hath once found the fauour & loue of God in Christ , hath lighted once on it , and got assurance of it , he ceaseth then to be greedy of this worldly trash , that is in regard of it but as drosse or peble stones to Gold and Diamonds , as maste to the best bread-corne , yea rather of far lesse worth and value to that , than either of these are to it . To which purpose Dauid saith , that whereas the worldly mans song is , y who will shew vs any good , who will tell vs of any matter of profit ? his wish or request rather was , ( with other the Godly ) Lord lift thou the light of thy face , or thy fauour , on vs. For that z he had found more true ioy and contentment in the assurance of Gods loue , in the view of his louing countenance towards him , then they had or could reape comfort by their worldly commodities , their corne and their wine , wherein their wealth chiefly consisted , though they came in neuer so plentifully vpon them . 2 There was sound rest and assurance of safetie by the one , no securitie in , or surety at all of the other . Lastly ; In that 3 it fitteth a mans minde to his meanes , while it assureth him both for the time present , that that estate , whatsoeuer it be , that he is then in , is the best and fittest for him ; and for the time to come , that God will continually prouide for him , and neuer see or suffer him to want ought that he shall stand in neede of . a Let your conversation , saith the Apostle , be without couetousnes ; and be Content with what you haue . For God hath promised that b he will neuer leaue nor forsake you . So that you may boldly say , as the Psalmist , c The Lord is my protector , I neede feare nothing ; so , d The Lord is my Shepherd , I am sure to lacke nothing . For e who so seeketh Gods Kingdome and the righteousnes thereof , shall be sure to haue all other things cast vpon him , that may be for his good , he shall haue the one as an ouer-plus in to the other . It is a great stay of minde to a man for himselfe or his sonne , if the King shall say to him , as Dauid f to Mephibosheth , or g to Barzillai the Gileadite , I will see that thou , or he shall neuer want , or , you shall neither of you euer want , if I may helpe it : What a stay of minde must it needs be to the Godly man then , when the King of heauen and earth shall say as much vnto him , h he that is able to make his word good at will , and i liueth for euer to performe whatsoeuer he hath promised ? Againe , the Godly may say it , and assure himselfe of it , that whatsoeuer estate he is in , that estate for the present God seeth to be best and fittest for him . k If he be poore , pouertie is best for him , or else he should not so be : if he be sick , sicknes is best for him then , otherwise God would not suffer him to keepe his sick-bed : if in prison , restraint of liberty is then fittest for him , otherwise the prison should no more be able to hold him , then l it was to hold ●eter , when the dores were fast locked on him , and a guard of souldiers set to keepe him sure . If riches were good for him , he should be sure to haue them : if health were good for him , he should be sure not to want it : if liberty , m God without delay would enlarge him and restore it . n For there shall nothing be wanting to those that feare God : The Lions shall lacke and suffer hunger ; but those that seeke the Lord , shall want nothing that is good . o God their Sunne and Sheild will giue them grace and glory : and no good thing will he , p who is God all-sufficient , denie vnto them , that walke vprightly before him . Marke the Apostles argument , that he vseth for the proofe of this point : q He that spared not his Sonne , but bestowed him vpon vs , how can he but giue vs all things togither with him . And conceiue we the force of it by this comparison : Suppose a man haue a frend , who hauing but one pretious Iewell of great price , that he maketh speciall reckoning of , is content to part with it , and bestow it on him for the ransoming and redeeming of him out of captiuitie : he is content againe , when he is sicke , to be at any charge with him for Physitian and Physick ; and yet when he is in the fit of a burning Feuer , he will not by any meanes suffer him to haue a cup of cold water . May not such a one in this case reason thus with himselfe ? Surely , if it were good and safe for me , yea were it not certainly dangerous and preiudiciall vnto me to drinke such cold and raw drinke , this my friend that thinketh nothing too good or to deere for me that may do me good , that is content to be at all this cost and charge with me for Physick , would neuer denie me a cup of cold water that standeth him in nothing . And consequently , if he be wise , he will striue against his owne desire of it , and bend himselfe patiently to endure the want and deniall of it , as done in wisdome by his friend , and out of a tender regard of his good . And in like manner doth the Apostle teach the Godly man to reason : God , that hauing but r one pretious Iewell , to speake of , ſ his owne Sonne and his onely Sonne , was content to bestow him vpon me , to shed his heart-bloud for the sauing of my soule , if he saw health or wealth to be good for me , he would neuer denie it me , t being no more than as a crum of bread or a drop of water with him . So that so long as he with ▪ holdeth it , I know well that it is better for me to want it than to haue it ; and therefore * I will endeuor to keep my selfe quiet , and rest content with the want of that , which I want for my good . This Godlinesse perswadeth euery Christian vnto ; and this Godlinesse enabled the same Apostle to do : u I haue learned , saith he , x to abound : and I haue learned to be in want . ( Taught it a man must be , ere he can attaine to it ; and it is a lesson , that is not easily learned . ) y I haue learned to be hungry ; and I haue learned to be full . ( The one had neede to be learned as well as the other : and till a man haue learned it , he shall neuer be filled . ) I haue learned in whatsoeuer estate I am , therwith to be contēt . I am able to do all things , yet z not of mine owne strength , but through the power of Christ enabling me . And so passe we to the third Point , that at first we propounded , to wit hat true Contentment is an vndoubted argument of Godlines . A Contented minde argueth a religious heart ; and a discontented minde argueth an irreligious spirit . It is a signe that a man seeth not Gods goodnes , considereth not his owne vnworthinesse , when he is euer murmuring and repining , misliking and finding fault with his owne estate , and enuying those that be aboue him . So that where discontent , ment is lodged in the heart , there is Godlinesse excluded and shut out of dores . And hereby may a man know himselfe to be truly religious , if he haue a minde contented euer with his present estate : not a barely because he can not mend the matter , or ease himselfe by being discontent at it ; ( that is a kinde b of doggish stupiditie , rather than Christian aequanimitie , as one well saith : ) but because c God hath placed him in it , and seeth it fittest and best for him , whose d holy will he desireth to conforme his owne to , and e not to writh and wrest Gods to his ; and therefore f is willing to receiue as well euill as good from God , and g to rest content with whatsoeuer he doth ; whom he knoweth h to do nothing but good , and i to do all things for his good : that which is true piety , and a good note of sinceritie wheresoeuer it is found . But here euery man will be ready to say , that he may seeme religious , that he is well content with his estate , and thanketh God for it with k Iob , whatsoeuer it be . Well ; if it be so , as Saint Iames saith , l Shew me thy faith by thy works : so let vs m shew our Contentment by the effects , by the fruits of it . Of a Note or two of Contentment then a word or two , and so an end . One signe of Contentment then is , the vse of lawfull meanes onely ; When a man desireth not , nor endeuoureth to better his estate by indirect and vnwarrantable courses : when a man doth n not fret to see wicked men rise by bad meanes , nor is sorry that he may not do as they do : much lesse is moued to do wickedly , and to take such courses as he seeth wicked ones thriue withall , while himself and other godly , as himselfe seemeth to obserue , either decay , or else stand at a stay . o Abraham , when the King of Sodome offred him some part of his spoiles , refused to take so much as a shoe-latchet of him , that the King of Sodome might not say that he had made Abraham rich ; that men might not say , that Abraham had bin made rich , not by Gods blessing , but by the Kings meanes ; he might thanke the King of Sodome for his wealth . So a Godly man will not gaine , nor desire to gaine so much as a shoe-string or shoe-thred by prophaning Gods Sabbaths with p the Zidonian Merchants , by fraud or deceit , by oppression and extortion , by biting vsury , the Deuils brokery , or by any other vnlawfull and indirect course ; that the Deuill may not say , that , he hath made him rich ; as he said sometime to our Sauiour , q All this will I giue thee , if thou wilt fall downe and worship me . For * it is of the Deuils gift all that is gotten by such meanes , that is compassed by such courses : and he hath neither a contented minde , nor a religious heart , that will seeke or take ought at the Diuels hand . As the r Israelites therefore trauailing through the wildernes towards the land of promise , ( which , to haue gone the next way , had not bin a iourney of many dayes , yet were they many yeeres about ) they were to go as God led them , as they saw the Cloud go before them , and not to take that way that seemed best or most compendious in their owne eyes . So must we ſ obserue Gods wayes in our trading & trafficking , in our walking towards wealth : we must keepe the way that God leadeth vs ; go no other way than we can see him going in before vs , follow the line of his law , though it seeme to lead vs in and out , backward and forward , as if we were treading of a maze ; and not take those wayes , leauing the guidance of it , that seeme gainer and neerer in our owne eyes , and much more compendious than the other . Though we might compasse wealth with a word or two , with the bowe of a knee only the one way , whereas we must trauaile , and toile and moile much ere we come by it the other way : tho we might attaine to it within a day , or a weeke , the one way , whereas we are like to stay long , many yeeres , it may be , ere we come at it , the other way : yet this way must we keepe , and t refuse all the world with our Sauiour , if it be offred vs to intice vs out of it . Otherwise as the u Israelites , when they went out of Gods precincts , they went withall out of Gods protection , and so fell before their foes , into whose hands they fell , forsaking Gods shelter and sauegard . So x those that make more haste then good speede to be rich , that balke Gods paths , and step aside out of Gods way , to compasse wealth , shall vndoubtedly come to euill . For y those that will be rich , saith the Apostle , that set this downe , z rich they will be , howsoeuer they come by it , per fas & nefas , by hooke or crook , as we say , by right or by wrong , they pierce their hearts through with many sorrowes , pester their mindes with many fond and noysome lusts and desires , and plunge themselues into many dangerous snares , that at length drowne their soules in destruction . Yea the very desire of bettring a mans estate by such meanes , is an euident argument of discontent : when it grieueth a man at the heart , that his conscience will not giue him leaue , or that Gods law will notsuffer him to vse those meanes that he seeth worldly men grow wealthy withall . a He is out of Gods way , though he seem to be yet in it , though he stride not outwardly out of it , that misliketh it , that liketh any other way better than it , that walketh in it with an euill will. And b as Adam and Eve sinned and were euill euen in desiring to eat , before euer they tasted of the forbidden fruit : So the very desire of libertie for such courses argueth euidently so far forth a minde irreligious , though the heart neuer consent to put them in practise . A second Signe of a Contented minde is the vse of such lawfull meanes without Care and Couetise , without distrustfull care , without greedy desire . It is the saying of some of the Ancients , and it is a true saying , that c A man may commit adulterie with his owne wife : So a man may commit spirituall fornication with the lawfull meanes , that he vseth and lawfully may vse , if he vse them in vnlawfull manner . For the preuenting and auoyding whereof our Sauiour Christ biddeth vs , d Take no care , ( or , no thought rather , if you will ) what we shall eat or drinke , or wherewith we shall be clad . In which precept , or prohibition rather , he forbiddeth not the vse of lawfull meanes , but the distrustfull affection in the vse of those meanes . Which appeareth both by some of the instances that there he maketh vse of , as that e of the fowles , that yet f labour and flie about for their foode and their liuing , but without couetousnes and care ; as also by g the word that he there vseth , signifying properly such h a carking care , as euen diuideth the minde in twaine , and cutteth the very soule as it were asunder . For the better and fuller conceiuing hereof , we must know , that there is a twofold Care : there is i a studious care , and there is k a carking care , which we call commonly a taking of thought : there is cura de opere , and cura de operis successu ; a care for our worke it selfe , and a care for the successe of it , for the issue and euent of it . And it is not the former , but the latter of the two , that is there inhibited . There is a Care for the worke it selfe , when a man is carefull to do his dutie , and to do well that he doth , and accordingly doth painfully and faithfully endeuor to effect it the best he can . And thus there is no man more carefull than the childe of God , than the Christian man ; because l he doth of Conscience all he doth . There is another Care about the issue and successe of the worke , which our Sauiour Christ calleth els-where , m an hanging in suspence , and doubt for the euent of it , as the meteors do in the ayre , vncertaine whither to stay there , or to fall downe to the ground . This is then , when a man is not content to do his best endeuor , but he casteth doubts , and taketh thought for what the issue of it will be ; he fore thinketh with himselfe , that if he gaine not by such a bargaine , he shall be vndone ; if such a debtor breake or keep not touch with him , he shall be vtterly ouerthrowne ; if his grounds take not , or his cattle stand not , he shall not haue bread to put in his belly ; if he can not get the fauour of such a Iudge , or such a great man , he shall neuer haue any good successe in his Law suites , or , if he be toward the Law , his Counsell will grow out of request . &c. Conceiue it yet further by these two Examples . n Our Sauiour forbiddeth his Apostles both o to take care , and p to take thought before hand , when they are to appeare before great persons ; both to fore-cast with themselues what to speake when they come before them , and to fore-thinke how that they shall speake will be taken when they haue spoken it . Yet the Ministers of the word now a daies are q to studie before hand what to speake either in Church or Court , if they be there to appeare , because they haue it not now ordinarily by immediate instinct at an instant , as r they then had : But they are not ſ to take thought how their speeches will speede , but leaue the issue of it to Gods good will. Againe , t the Priests bid the Souldiers say , that CHRISTS corps was stolne away by night while they slept , and promise withall u to secure them , or so to saue them harmlesse , that they shall not neede to take further care in that kinde . The Souldiers were yet to plot and deuise how to tell their Tale so , as it might carry most shew of truth with it , and hauing so done , they were to relie on the Preists credit for the rest , who had giuen them their word before for the issue of it , that it should no way proue prejudiciall or jeapordous to them . In like manner it is our part to take care how to performe those offices and duties that God hath called vs vnto in the best manner that we may : but for the successe of it , when we haue performed our part , and done our dutie and our endeuor , we must , as the Apostle willeth vs , x be wholy secure or carelesse ; take no thought for ought , but leaue all to God , and relie wholy vpon him , who hath commanded vs y to cast z all our care in this kinde vpon him , and promised withall that he will take this care for vs. This distrustfull care breedeth that a Couetousnes that is the Roote of all euill . Not amisse termed the Roote , as some well haue obserued : because as there is life oft in the roote , when there is no sap in the branches : so this vice oft liueth , when other die and decay . For b euen old men , c against reason , that haue least time to liue , are oft-times most carefull for , most couetous of the things of this life : they thinke , though they haue neuer so much , that vnlesse they gather still more , they shall want or starue yet ere they die ; they shall not haue meate , saith one , to put in their mouths while they liue , nor money to burie them with when they be dead . But neither will such e Carefulnes , or such f Couetousnes stand with Contentment : and therefore must be both far from vs , if we would be accounted truly religious . We must banish all such distrustfull thoughts , we must abandon all such greedy desires . We must learne , as g we pray but for daily bread ; so to rest content with it when we haue it ; yea to rest content too , when we haue it not , with the want of it . We must learne , when we haue done our best endeuor , to leaue the issue and euent of our labors to God. As Ioab saith to his souldiers ; h Let vs be of good courage , and fight valiantly for our King and our Country ; and let the Lord then do what seemeth good in his sight . So must we do what God hath enjoyned vs to do ; and when we haue so done , i commit our way for the issue of it to him , and relie vpon him , and he will bring it about ; he will be sure then to giue such issue to it as shall be for our good . The third and last Note of Contentment may be k Silence before the Sheerer . When God commeth to sheere a man of his substance , of his wealth and his riches , if he haue a contented minde , he will not murmur and repine at it , as l the Israelites euer and anon when they wanted m water , or n bread , or o flesh in the wildernes : but rather praise God with Iob ; p God gaue it , and God taketh it : blessed be Gods name . q I returne my life to Nature requiring it back , said that Apostata , as some report of him , when he lay a dying , as a faithfull debtor , with a good will. So r should we returne God his owne againe , that he hath pleased to lend vs , as faithfull and thankfull debtors with hearty good will ; ſ rendring thanks vnto him , that we haue had them so long , not repining because we can haue them no longer . But we contrariwise , when we haue had a long time the vse of Gods blessings , are wont to lay claime to them , and to account them as our owne by prescription ; and so , t as it falleth our oft-times by bad borrowers and worse pay-masters , God looseth a frend with vs for asking his owne of vs. u I was dumbe , saith David , and opened not my mouth , because it was thy doing . It is a signe that a man seeth Gods hand on him for his good , if he can be silent when God straitneth and impaireth his estate . And x the faithfull Hebrewes , saith the Apostle , with ioy , not quietly onely but cheerefully , sustained the losse of their worldly goods , knowing that they had better treasure and more durable laid vp for them in heauen . It is a signe that y a man looketh at a better matter , when he can so readily and so cheerefully part with his wealth : as z Iacob regarded not his houshold-stuffe and substance in Canaan , when he had all the fat of Aegypt before him . Shut we vp this last point with this familiar similitude . A garment that hangeth loose about a man is put off with ease ; but so is not the skin that sticketh fast to the flesh , nor the shirt that cleaueth fast to the vlcerous leper ; a tooth if it be loose , it commeth out with ease , but if it sticke fast in the head , it is not pulled out but with paine , yea many times it bringeth away some peece of the gumme or the jaw with it . So here , a a man is content willingly to part with his riches , when b his heart is not set vpon his wealth : but c if his heart be glewed to it , it euen renteth his heart in two to part with it , it pulleth as it were a peece of his soule away with it . And that is the reason why d Iob blessed God , when he took away all that euer he had from him , whereas most men , if God take from them but a small pitance of that they haue , are ready , as e the Diuell vntruly said that Iob would do , euen to curse him to his face . To conclude then : Would we be esteemed truly Religious ? f Let our contentment of minde g appeare to the world ; in not seeking of these outward things , either by indirect courses , or with distrustfull desire ; in patient enduring the want of them , when God seeth good to denie them , and in quiet parting againe with them , when God shall call againe for them : Assuring our selues that God doth all for our good , as well in with-holding or with-drawing of them from vs , as in conferring them vpon vs , or in continuing them vnto vs : So shall we be sure of a comfortable vse of Gods good blessings in this life , and of certaine enjoyment of eternall blessednes togither with God himselfe in the next life . FINIS . Notes, typically marginal, from the original text Notes for div A01551-e80 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot . ethic . Ni●●● . l. 1. c. 2 , 4 , 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stob. tom . 1. ● . ● . ● . 3. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . ethic . Ni●om . l. 1. c. 7. Non est b●at●● , esse se qui non ●●●at . P. Syr. Si ●●i sua non videntur ampli●●●ma , miser est Epi●●● . Miser est , qui se non beati●●i●●● i●●ic●●● Sen. ep . 10. Nemo foelix est , qui iudicio suo miser est . Sa●● . de prov . l. ● . c Omnlum certa sen tentia est , beatos esse o●s homines velle . Aug. de civ . Dei l. 10. c. 1. & Epist . 21. & 121. Miserè viuere nemo vult . Idem de lib. arb . l. 1. c. 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arr●●n . dissert●l . 2. c. 16. d Psal . 86. 11. & 144. 14. e Deut. 30. 20. Psal . 73. 26 , 28. Bonum nostrū nullum est aliud quàm Deo adherere , cuim vnius anima intellectualis incorporeo amplexu impletur . Aug. de civit . Dei l. 10. c. 4. f Deut. 30. 20. Ad ●um dilectione tendimꝰ , vt perven●ēd● qu●●●●am●● , i●●e● b●●●● , 〈…〉 g Psal . 〈…〉 & 〈…〉 & ●●9 . ●●●● . 〈…〉 . ●3 . h Psal . 〈…〉 i Deut. 1● . ●7 . & 30. ●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . k 〈…〉 l 〈…〉 . 1. P●● . 1. 11. m ● . Ti●●● . ●●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈…〉 o N●t●● omne consilium , ne● implere no● vll● f●licit●● potest , donec ●oorenerimas ad bonum illud imm●●usum & insuperabile , 〈◊〉 ●●cesse est resist●● volunta● ▪ nostra , quia 〈◊〉 su 〈…〉 non est locu● . Se● . epist . 74. p Gen. 17. 1. ●●● nist 〈…〉 a●●●● indigen●i●●●pl●●●● 〈…〉 explend● , ●●st 〈…〉 sufficit . Aug. de ●●● . l. 12. c. 1. q 1. Cor. 15. 28. r Necesse est vt home inde beatu● sit , vnde fit bonus . Aug. ep . 121. ſ Ap●● . 20. 6. Psal . 119. 1. Math. 5. 8. t Vitā beatā omnē hominem modi● omnibus velle quis dubitat ? Aug. de lib. arb . lib. 1. c. 14. Beatitudinem nemo est qui non expetat . quī enī vel potest , vel p●t●it , vel poterit i●●e●iri , qui esse nolit beat●● ? Aug. in Psal . 118. co●● . 1. u Omnes ●e●●it●dinē concupiso●●●●sed quomodò ad eā p 〈…〉 , pl●●●●● nesciunt . idem ibid. Notes for div A01551-e910 a Act. 17. 18. b Lege Cicer. parad . & Lipsij ●●●nud●ct . c Seneca passion , & Arrian . in dissert . & alij . d Plu● . in Stoic . contradict . & quod Poet● Stoicis probabiliora la●●antur . e In hic creber est Chrysostomus : quod notavit Six●ꝰ Sen : biblioth : l. 4. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agatho . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . rhetor . l. 2. c. 26. Verissimaque sunt non pauca , quae tamen sunt minimè verisimilia . b Ex ore tuo indicab● te , serue nequā . Math. 25. 26. Luk 19 22. c Math. 25. 42 , 43. d Rom. 2. 15. e Psal . 14. 1. & 53. 1. f Tit. 1. 16. g Quiescat lingua , loqua●●● vita . Aug. in 1. Ioan. hom . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E●s●h . prepar E●a g. l. 1. c. 1. Efficacius est vita testimonium quā lingue ▪ Cypriā . do dupl martyr ▪ Et 〈◊〉 v●●●peris quàm ●●● . ●ern . in C●nt . h Diuites facultatibus suis alligates mag●● aurum consueuisse suspic●re quàm coelū . Minut. Octav. Quid f●cisti quod iussit Deus ? quid nō facis quod auaritia iubet ? Aug. de diuers . 12. ●uam si sacrificem summo Jovi , Atque in manibus exta teneam vt porriciam , intereà loci . Si lucr● quid detur , potius r●m diuinā deserā . Plaut . Pseud . 1. 3. i Coloss . 3. 5. k Ephes . 5. 5. Lege Chrys ad Eph. hō . 18 l Vbi thesaurus , ibi & cor . Math. 6 21. Nemo enim potest nisi cogitare de thesauro suo , & quodā cordis itinere diuitias suas sequi . Aug. de diuers . 44. m Psal . 62. 12. n Psal 49 6. Job . 31. 24. o Pro. 18. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . in Psal . 45. p Pro. 18. 11. q Phil. 3. 19. Rom. 16. 18. Clem. p●dag . l. 2. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ventrē colūt , quē pro Deo habent . Cypr. de dupl . Martyr . Quibꝰ Deꝰ venter est , & pulmo tēplū , & aqualiculꝰ altare , & sacerdos cocꝰ , & Spiritus sanctꝰ nidor , & codimēta charismata , & ●uctꝰ prophetia : agape in cacab●● fervet , fi●●● in c●l●●i● calet , spes in ferculis iacet . Tertull. de i●iun . Whose gut their God , whose lust their law . Sylvest . week . 2. day . 1. Vise Euseb praepar . l. 7. c. 2. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theog● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiphan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So phoel . Creusa . Quod autem quisque prae caeteris colit , id sibi Deum const●●isse probatur Bern de bonis deser . Ergo vt voracium Deus venter est ; ita cupidorum pec●●●● Deus iustiss●mè dicitur . Hieron . in Ephes . r Isto t● pauperes , cùm nimis sanctè pius . Plaut . Rudēt . 4. 7. Varro , regustatum digito terebrare sal●num contentus perages , si vi●ere cum love te●di● P●rs . sat . 5. ſ Num. 24 11. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascende in pace . 1 King. 22. 12 , 13. u Nehem. 13. 16. * Facilē esse cui● ad diuitias viam , quo die bon● mentis poenituerit . Demetrius apud Senecam natur . quest . l. 4. pr●fat . x Act. 5. 1 , 2. y 1 Sam. 16. 1 , 2. z 1 Macc. 1. 61 , 62. a Iudg. 17. 2. b 1 King. 21. c Psal . 67. 7. Eu● qui sit iustus ac bonus , stultum esse . Carneades apud Ci● . de repub . l. 3. Vise Lactant. institut . l. 5. c. 12. 14. d 1 Cor. 9. 15. 23. e Psal . 15. 4. f L●k . 16 11. Diuitie nec vere nec vestr● . Aug. de verb. Dom. 35. & de diuersis . & Bern. de bon . deser . g Genes . 2. 19. h 2 Pet. 3. 9. i 1 Sam. 16. 7. k Esai . 55. ● . l Luk. 16. 15. m 1 Cor. 1. 28. Psal . 51. 17. n 1 Pet. 3. 4. o Psal . 62 9. & 39. 5. p Galat. 6. 3. Jam. 1. 26. q Tit. 1. 2. Si v●lunt in●enire , quod 〈◊〉 non potest , habent prorsus , ●entiri non potest . Aug. de ci●it . l. 22. ● . 25. Potenter hoc non potest . Idem de Trinit . l. 15. c. 14. Magna potentia mentiri non posse . Ibid. 15. r Galat. 6. 7. ſ Iob. 14. 6. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr . ad Demonic . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de muliebri disciplina apud Stob. tō . 2. c. 90. x - viribus ille cō●●sus perij● , admirandisque lacertis . Iuvenal . sat . 10. Legatur Gellius l. 15. c. 16. & Val. Max. l. 9. c. 12. Qui concludit , Nimio robore memb●o●ū●igorem mentis hebescere , quasi abnu●nte natura vtriusque boni largitionē , ne supra mortalem sit foelicitatē , eundem & valentissimum esse & sapientiss●mum . y Omnia ista bon● sunt , sed vnde●acias be●e , non quae te faciant bonū . Aug. de temp . 238. z Deus b●nadat , vt b●nos faciat . Salvian . de prouid . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Ple●sthen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand . ●opes iritamenta malorum . O●●d . Metam . l. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscer ad Demon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Phaethon . Magna cognatio vt rei , sic nomi●●s , diuitijs & vitijs . Eucher . ad Valer. c Damnū non lucrum est cum mala fama lucrū . P. Syr. d Prou. 22. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocr . ad Dem● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menād . e Luk. 16. 9. f Iud. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . titulus sine re . Chrysost . in Psal . 111. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heraclit . apud Eustath . ad Iliad . ● . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chilo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Peri●●d . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Cyclope . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Ant●gon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Me●and . Periculosum semper reputa●i lucrū . Ph●drꝰ fab . 85. i Nemo habet i●●●s●● lucrū sint iuste dān● . Aug. de temp . 215. Lucra in●i●sta putes iustis aqu●li● dam●● . Dū●●●●tura per●● per male parta peris . G. Goodwi● . Luc●ū improbè partūm●rū est in 〈…〉 . R●●ter●●●● . k ●●s qui mi●●●● c●●●da nō minime sectarētur discrimine , si●iles ai●bat esse 〈…〉 ●●r●● pisca●tib●● , 〈…〉 nulla c●p●●r● pensari posset . S●et●n . Augusto ● . 25. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De●●tr . Phal●r . apud . Athen. l. 6. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Democrit . Turpe lucrum vi●●●●u est de●rime●●um . Ambr. in Psal . 118. Plus in ipsa ini●ri● detrimenti est , quàm in 〈◊〉 rebus 〈…〉 . Ci●●●●e ●●●ib . l. ● . Neque tantum est co●●●d● quia ●dip●s●● se p●●●● , quantum 〈…〉 ac●●rsat . Ambros . offic . l. 3. c. 4. ver● itaque Antipha●●s , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n Rom. 6. 21. o Si secundū merita tibi daret , dānaret te . Aug. in Psal . 102. p Wisdom . 5. 8. q Matth. 16. 26. r Luk 9. 35. ſ Mark 8. 36 , 37. t Iste omnis huius questus seculi animarum dispendium est . Ambros . epist. 44. Caue itaque ne dum acquiras pecuniam , perdas animam . Aug. de temp . 215. u Non potest vlla compendij causa cōsistere , si constet animae dispendium intervenire . vbi salutis damnum , illic vtique iam nullum lucrū est . quo enim lucrū capiatur , nisi capiendi sedes inconcussa seruetur ? Eucher . ad Valer. O si lucreris totum , quid proderit , orbem , Dum iacturam anima feceri● ipsae tuae . Tale tibi foe●● fert lamentabile fun●● : Hicque illex quastus questus & ●stus erit . Ne perdas perdenda , animam , stultissime , perdes : Nunc sanum insan● synciput opto tibi . G. Goodwin . x Animus cuiusque ipse est quisque . Cic. de amicit . y Jona . 1. 12. z At contra Aristippus in nare piratica agen● cùm aurum in mare proiecisset , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert. Et Crates misso in mare , auro , Abite , inquit , pessum mala cupiditates , mergam vos , ne mergar à nobis . Hieron . in Iovin . l. 2. Pereat mundi lucrum ne fiat anima damnum . Aug. in Psal . 103. Perde ne pereas . Idem de verb. Dom. serm . 35. a Pecuniam in loco negligere , maximum interdum est lucrum . Terent. adelph . 2. 2. Non ego omninò lucrum omne esse vtile homini existimo : Est etiam vbi profecto damnum praestet facere , quàm lucrum . Plaut . Capt. 2. 2. b Quis nisi mentis in●ps oblatum respuat aurum ? c Aug. de tēp . 215. d Ambros . in Psal . 218. ser . 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Georg. Pr●id . de vanitat . vita . e Quan●ūlibe● magna amittere , vt m●iora acquiras , nō est damnum sed negotiatio . Bern. de bon des . f Philip. 3. 7 , 8 , 9. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H●●ych . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●●yolog . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Eccles . 5. 12. Sed pl●r●s 〈…〉 conge●●● p●●●n●a ●ura 〈…〉 , & cun●●● ex●p●r●n● pa 〈…〉 ●ensus . I●v●n sat . 10. Quanti e versi sunt per 〈…〉 , pr●da forti●ribus facti ? Aug in Psal . ●3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut ▪ P●●●g . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Di●gen●s apud ●a●rt . 〈…〉 ▪ ma●ꝰ Do●●●ꝰ , pr●di●●r serv●t nemo 〈◊〉 habet , nisi qu● semper abscondi● ; in 〈…〉 . Aug. de verb. A● 26. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de Diony●io Diogenes . o Procuratorē rapacissimum quemque ad officia amplior● ex industria pr●movebat , quo lo●upletiores mo● condemn●ret , & pr● spongijs v●eretur , quos sicco● madefacimꝰ , ●umen●es exprimimus . de Vespasian● Su●●on . c. 16. Idem de popule Athen . Aristophan . Equitib . p 1 King. 21. 1 , 2. Exitialu erat apud principem hui● laxior dom●● , illi am●nior villa . Plin. pa●egyr . q Pro● . 1. 19. Accessit vt sauiti● caus● auariti● praeberet , & modus culpae ex pecuniae modo constitueretur ; & qui fuisset locuples fieret n●cens , fieret ꝙ quisque merces mortis su● . Velleius hist . l. 2. Divisa percussoribus occisorum bona , v● etiam de su● perirent . Senec. ad Mart. ● . 20. r Pirat● navigijs vacuis non insidiantur , mercibus ●nusta vi omni invadunt . Chrysost . de Ozia serm . 3. ſ P●ucula si portes argenti vascula puri , N●c●e i●er ingressus , gladium contumꝰ , timebis : Cant●bit vacu●● coram latr●ne viator . Juve● . sat . 10. Si●●im●t insidi●● , qui se scit ferre viator Quod time at , tutum carpitinanis iter . Ovid. Nuc● . Nudū latro transmittit : etiam in obsessa via pauperi pax est . Sen. de pauper● . ex epist . 14. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyri●● Ma● . ●r●t . ● . murus aheneu● . Nil conscire sibi . Horat. epist . 2. lib. 1. Ier. 1. 18. u Ephes . 614. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysoft in Ephes . hō . 24. * 1 Pet. 3. 13. Et in hoc seculo quis nocebit nobis plenis charitate ? Aug. in 1. Ioan. Tract . 9. * Tu ipse tibi ●i aliquid faciat , malus quid faciat ? Aug. homil . ●9 . y Psal . 38. 20. z Rom. 8. 31. Psal . 27. 1 , 2. Ier. 1. 18 , 9. Act. 18. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●●● . tom 2. ● . 9. a S●it● Sim●catus epist . 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S●mo●●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tyr. Max. orat 2. Sio 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occidere 〈◊〉 , lad●re non poss●●nt . S●●rates a 〈◊〉 Epictetum Enchi●id● 〈…〉 . & Tyr. Max. Orat. 2. d Luk. 21. 18. Illi de animab●● suia pertimesceba●● , Christu●●tiam 〈◊〉 s●●uritatem ipsi● d●bat . quid ● p●reat , cui 〈…〉 Aug. 〈◊〉 Psal . 96. & 109. ● ▪ 4 Nihil accidere bon● wire 〈◊〉 potest . S●n●● ▪ de provid . c. 2. e Rom. 8. 28. f 〈…〉 . g 〈…〉 Dr● l. 13. 6. 8. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Cor. 4. 18. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Vide e●nd . Aug. de corrept . & grat . cap. 9. l 2 Cor. 12. 7. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 in carne . Beza . n Nonne cooperatur nobis in bon●m , vnde & humiliores & cautiores efficimur ? Bern. in Ps . 90. o Quant● quis humilior in se fuerit , tanto apud Deu● maior erit . Aug. de temp . 213. & Greg. de past . p. 2. cap. 6. & mor. l. 18. c. 22. p 1 Cor. 15. 26. * Mors bonis b●n ; plurimum confort . Aug. ad Bonif. l. 4. c. 4. q Philip. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod ● prim● exp●fur●●e Ad●ur . A●ray in Philip. ●●ct . 17. r Pro● . 11. 7. s Philip. ●2 . 3. t Illud solum est lucrum , vbi fructus perpetu●s , vbi merc●s●st ●●●●na . An● 〈…〉 ●●est 〈◊〉 , 〈◊〉 quod habet secum 〈…〉 potest . quod enim hic 〈…〉 nost●●m , sed ali●num est . 〈◊〉 . epist . 9. u Non sunt 〈◊〉 diui●i● 〈◊〉 〈◊〉 possiden●● deserunt , 〈◊〉 possident● deseruntur . 〈◊〉 . in Ecclos . 〈◊〉 . x Finā 〈◊〉 ista 〈…〉 suum . Bern , de b●● , deser . Habebūt suū , non tuum , finē . Sen. ●atur qu●st . l. 3. y 1 Tim. 6. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch●ysost . to● . ● . ser . 19. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. serm . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihid . 19. a Pro● : ●● . 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch●ysoft . s●rm . 18. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. c Pro. 23. 6. d ● ▪ Tim. 6. 7. Nihil 〈…〉 & ibi● . 41. e Cede● 〈◊〉 〈◊〉 , & dom● , Villaque ; - Cedes : & ●●tructis in altum Divit●s 〈◊〉 ●●res . H●rat carm . ● . 3. 〈◊〉 〈◊〉 , 〈◊〉 , & 〈◊〉 , & 〈…〉 , quas c●lis , 〈…〉 . Ibid. 14. 〈◊〉 ad 〈…〉 . f 〈…〉 ▪ . 16 , 17. 〈◊〉 g Nihil est insolentius noviti diuite . Sen. lib. 2. controv . 1. * Vides viu●ntem : c●gita mori●●tem . quid hic habeat , a●tendis : quid secum tollat , ar●ēd● . Aug. & Ruffin . in Ps 48 h Eccl●s . 5. 14 , 15. i Deut. 23. 24 , 25. k Mund ' iste gardinus est , nos p●●ri , mors ia●●t ● . & . Gvil. Paris . summa de vi●ijs , & Al●o● . Carpent . destruct . vit : p. 4. ● . ● . l Guil. Paris . & Alex. Carp. ibid. m Mors mund●●●sor ; qui oues elus in 〈◊〉 〈◊〉 , & a●consas 〈◊〉 mūdam 〈…〉 . Iacob . ●e● , do●●n . 2. post Pa●th . serm . 1. ●ors 〈◊〉 est , qui 〈…〉 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 . mort . tract . 1. ● . 6 , 〈…〉 ●●●tos . Chrysost . in Psat . 4● . n Non magis h●c ad defunctum pertinent hominem , quàm secundae ad editum infantem . Sen. epist 92. Istud non sentienti supervacuum est , sentienti onus . Nō defunctorū causa , sed vivorum , inventa est sepultura , vt corpora visu & odore foed● amorerentur . Idem de remed . fortuit . Exhibentur ista nō sentienti : tanquā or●atꝰ dormie●ti , qui in pannis esse s● somniat . Aug. in Psal . 48. Sed & vnguentum accipis diues , postquā mortuus es , & foetidus es . Perdis alienam gratiam , nec acquiris tuam . Ambr. de Nabuth . c. 1. o Sicut charitas 1. Cor. 13. 8. sic pi●t●● non excidit . Ier. 32. 40. Psal . 85. 8. H● sunt vere diviti● , quas cum habuerimus , ●●●dere non 〈◊〉 ▪ Aug , de verb 〈…〉 . 76. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pl●t . d●●thi● . virt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pl●t . de p●dag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 potest vnquam : 〈…〉 , ●●que 〈…〉 nec , 〈…〉 . 6. q Jo● . 1. ● . Heb. 13. 5. r 〈…〉 ad 〈…〉 , ad 〈…〉 . Vise Cicer. T●s . 〈◊〉 5. ſ Apoc. 14. 13. t Prov. 11. 7. Iob. ●7 . 8. 〈…〉 . u Prov. 14. 32. Iob. 13. 15 , 16. 〈…〉 ▪ 〈…〉 ▪ y 〈…〉 . z 〈◊〉 . 19. ●● ▪ a 〈◊〉 1● . ●7 . b Luk. 5. 7. c Praesentia amantes praesentibus indormiunt , thesaur●s somniant , tantisper divites , quamdiu non vigilent : vbi transijt delectabilis s●mnus iste , nihil in manibus suis inv●niunt . Aug in Ps . 76. 5. d Luk. 5. 7 , 8. e Rom. 2. 7. f Prov. 19. 14. g Res non parta labore , sed relicta . Martial . l. 10. epig. 47. h Virtus nō est h●redit●●ia ▪ sed nec pieta● . Philosophia non est res benefici●●ia . Senec. ep . 90. i Psal . 16. 5. k Psal . 111. 5. l Psal . 142 5. m Psal . 119 57. n Qui dedit me mihi , d dit & se mihi . ●●rn in Psal . 90. o Deut. 10. 9. & 18. 2. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G nes . 17. ●● . q Qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt est in Prouerbio ; & , cum Plauti Misite , Auri mon●es , nō massas , habet . r Psal . 34. 9. & 84. 11. Beatꝰ home , cuius est Dominus spes eius , cui nihil deficit , quia Christꝰ ei sufficit . Petrus Bles . epist . 102 Quantumlibet sis auarus , sufficit tibi Deus . Etenim vult avaritia terrā possidere totam , adde & coelum ; plus est qui fecit terram & coelum . Aug , in Ps . 55. Deum habens , omnia habes . Aug. de temp . 146. Quid tibi sufficit , si Deus non sufficit . Idem ad fratr . in crum . 51. 2 Cor. 6. 10. ſ Iam. 1. 17. Omne enim bonū aut ipse est , aut ab ipse . Aug. de doct . Cor. l. 1. c. 31. ●6 . 11. 36. t Ps . 144. 12 , 13 , 14. u Psal . 144 15. x Luk. 11 27. y Luk. 1. 48. z Luk. 11. 28. Beatier Maria percipiendo fidē Christi , quàm concipiendo car●em Christi . Luk. 1. 45. Inde foelix quia verbum Dei custodivit . Luc. 2. 19. non quia in illa verbum caro factū est & habitauit in nobis ; sed quia custodiuit Dei verbū , per quod facta est , & quod in illo caro factum est . Aug. in Joan tract . 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eteocles apud Eurip. Phoeniss . Nam si violandum est ius , regnandi gratia violandum est : alijs rebus pietatem ●olas . Cic. offic . l. ● . Nulla sancta societas , nec fides regni est . Enniꝰ apud eund l. 1. Nulla fides regni socijs . Lucan . l. 1. c 1 King. 10. 8. d Prou. 22. 29. e Sic● Reg. 17. ● . & Dan. 7. 10. * De● seruire regnare est . B●rn . de temp . 110. Nō maligno aut mundano princ●p● , ●●d Christ● vtique seruire regnare est . Idem , de bon . deser . f Apoc. 19. 16. 1 Tim 6. 15. g Apoc. 1. 5. h Psal . 83. 18. i Luk. 10. 21. k Deponit reges , dispouit regna Dan. 2. 37. & 4. 22. l Rom. 1. 1. Philip. 1. 1. Tit. ● 1. m Psal . 36. 1. n Sanctitate maior quàm p●●●state . Salnian , de prouid . l. 2. Quomodo de M. Ant●n●no Pe●rare . fam ep . 15 l. 7. Imperium adep●ꝰ philosophi nomen ro●inuit , maiu●●stimās philosoph● esse quā principem . Et de Theod●sio Aug. de ciuit . l. 5. c. 28. Ecclesi● Dei se membrū esse magis quā regnare gaudebat . o Joh 8. 35. p Luk. 15. 31. q 1 Pet. 2. 9. r Luk. 12. 3● . ſ Ioh. 3. 3 , 5. t ● Chron. 21. 3. u Apoc. 1. 6. & 10. 6. x Apoc. 21. 7. y Rom. 8. 17. z Hebr. 1. 2. a Hinc illud Pallade : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Po●●iani illud ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Stob. tō . 2. c. 10 b Affatim diues . est , qui cum Christo pauper est . Hieron . ad Heliodor . Diues pax , piet as , fides : fideli enim totus mundꝰ possessio est , Ambr. ep . 10. Quibus l●cis circumscribitur , cui totꝰ mundus diuitiarū possessio est ? Idem offic . l. ● . c. 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antistbenes & Zeno apud Laert. Vnꝰ est sapiens , cuius omnia sunt . Senec . de benef . l. 7. c. 3. Fideli l● mi●i totus mundus diuit●arū est : totus planè ; quia tam aduers● quam presper a 〈◊〉 ●què oīa seruiunt ei , & cooperantur in bonum . Bern●● Cant. ser . 21. d Tit. 1. 1. e 2 Tim. 2. 13. f 1 Tim. 4. 8. g 1 Cor 3. 22 , 23. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diogeues apud Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Al. protrept . Oīa Christo tradita . Math. 11. 27. ten● eum per quem facta sunt omnia , & cum ipso omnia possidebis . Rom. 8. 23. a●are , ecce habes omnia . Omnia qu●●mas , vt non impendiaris à Christo , contemne , & ipsum tene in qu● p●ssis omnia possidere . Aug. hom . 34. Vise in Psal 48. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Cor. 6. 10. Auarus terrena es●rit , vt mendicu● ; fidelis contem●●t , vt dominus : ille possidendo mendicat , ille contemnend● possidet . Bern. in Cant. 21. Commune est omnibus Christi fratribus , quod de se Christus dixit , Ioan. 1● . 32. quod si ita est ; non putent diuites ●uius seculi fratres Christi sola possidere coel●sti● ; possident & terrena ; & quidem tanqu●m nihil habentes , sed omnia possidentes , non mendicantes vt miseri , sed vt Domini possidentes ; ●o pro cer●o magis Domini , quo minus cupidi . Bern. in Cant. 21. An non omnia possidet , cui omnia cooperantur in bon●● ? Idem be b●n . deser . k Rom. 8. 28. Solertir attende , quod non ad libitum famulari , sed cooperari dicit ad bonum , neque enim ad voluntatem seruiunt , sed ad vtilitatem , non ad voluptatem , sed ad salutem , non ad votum , sed ad ad commodū nostrum . Idem de diuers . 1. l Fidelis homini● totus mundus diuitiarum est : infidelis autem nec ●b●lu● . Aug. Epist . 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindarus apud Clement . padag . lib. 3. cap. 12. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrys . orat . 65. n Mat. 5. 45. Luk. 5. 35. Act. 14. 17. o Legatur Fr. à Victoria relect . 5. § 1. n. 7 , 14 , 15 , 16 , 17 , 18 , 19. p Hoc cert● alien●● non est quod iure possidetur ; hoc autem ●ure , quod iuste ; & hoc iuste , quod bene . Omne igitur quod malè possidetur , alie●●m est , malè autem possidet , qu● malè vti●●r . Aug. epist . 54. Re● quemque terrena rect● à quoquam possideri n●● potest , nisi vel iure di●i●● , quo c●●cta i●sterum sunt , vel iure 〈◊〉 , quod in potestate reg●●● est . Idem epist . 48. q Gen. 39. 5. Exod. 12. 8. Act. 27. ●4 . M●l●●●●l●● 〈◊〉 D●● ; 〈◊〉 〈◊〉 ●a 〈◊〉 : ●●●tingunt 〈◊〉 etiam malis , quia separ●ri non poterant . satiꝰ est autem prodesse etiam malis propter bones , quam bonis deesse propter malis . Sen●● 〈◊〉 benef . l. 4. ● . 28. r Gen. 30 27 , 30 , 43. & 3● . 9 , 16. Isai . 45 2 , 3 , 4 , 26 , 28. Iob 27. 16 , 17. Prou. 13. 22. Dei dispe●sator●s ; non sibi , sed alijs diuites . quod de bonis Hi●rō ad Pelag. l 1. 1 1 Cor. 1. 5 , 7. 2 Math 6. 32 , 33. 3 Psal . 84. 12. 4 Iam 2. 5. 5 Heb. 14. 1 , 7. Iam 2. 5. 6 1 Petr. 1. 4 , 5. ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Sophoc . Creusa . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theogn . g●ō . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●tiphanes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demosth Olynth . Totus populus in aliam discors , in hoc convedit : 〈◊〉 suspic●unt , hoc suis op●ant . Senec. epist . 115. quem vise si● . t Psal 4 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theocr. idy● . 16. Prima fere vota , & cunct is notissima templis : Diuitiae vt ●rescant , vt opes . Iuve●al sat . 10. Lucri bonus est odor ex re Qualibet illa tuo sententia semper in ore Verse●ur , Dijs atque ipse love digna , poetae . Hoc monstrant pueri● vetulae poscentibus assem , Hoc discunt omnis ante alpha & beta puellae . Vnde habeas quaerit nemo , sed oportet habere . Iuven. sat . 14. u Audi●● , 〈◊〉 Adam , ●●●rum & ambit●osum genus . Bern. de tempor . 4. x Pecuniam vt t● haberes , alius ante perdiderat . Sen. de remed . fort Bonum est , quod vt ad ●e transeat , alius dare debet , alijs ami●tere ? Idē quest . nat . l. 3. pr●fat . Lu●rum sine damno alterius haber● non potest . P. Syrius . y Sic ab omnibus capitur , vt nil singulis minuatur Ber. in Cant. 79. z Prou 21. 21. a Animus hominis dives , non area appellari solet quamai● illa sit plena dū te inanem videbo divitē non pu●abo . Cic. parad . 6. Ex anim● rem stare ●quam puto , ●ō animam exre . Auson . b Luk. 12. 21. Est●te Deo divites , nō●●m facturi di●item , sed de ●o futuri divite● . Aug. de verb. Dom. 6. c Mark. 10. 24. d Math. 10. 24. Mark. 10. 25. Luk. 18. 25. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid , Vise 〈…〉 , & 〈◊〉 . g In●pta enī sunt , quae ex Lyra●● Autor Dialogi inter Divitē & Pauperem , de portagarrit Hieros●lymitana , cui Acꝰ nomen , per quā Cameli , ●isi s●cinis prius depositis introire ●eutiquam possent . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casaubou . in notis ad N●Test . i Difficilem dixerat , impossibilē iam di●cit . Hieron . in Math. 3. i●ò impossibili magis impossibilem . Euthym. in Math. c. 41. k Math. 19. 26. Mark. 10. 2● . l 2 Cor. 8. 9. Diuilia illius quid nobis facturae , cuius paupertas no● divites fecit ? Aug. de verb. Apost . 15. m Quomodo pauper factus est ? quomodo divites facit ? Aug. de temp . 〈…〉 . n 2 Cor. 〈…〉 . o Puto quod Christi paupertas non pecuniam nobis attulit , sed iustitiam & immortalitarē . Aug. ibid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . tom . 6. serm . 78. de poenit . 2. p Mai●r & miserabilior egestas nulla est , quàm egere sapientia , & qui sapientia non eget , nulla re omni●ò egore potest . stultitia ergò egest at est . Aug. de beata vita disput . 3. Paupertas in animo est , non in sacoulo . Idem in Psal . 131. Paupertas in inopia mentis est , non in quantitate possessionis . Greg in Ezech. l. 2. hom . 18. q In animo diuitia sunt , non inpatrimonio . Sen. ep . 108. Pa●u●ne divitia ipsa innocentia ? si arcam plemā auro habueris , diues eris : si cor habueris plenum innocentia , pauper er●● ? Aug. in Psal . 83. r Apoc. 3. 17. ſ Quid tibi prosunt exteriores diuitia , si te interior premit egestas ? Aug. in Psal 52. Tanto enī verius , quanto interiꝰ indigentes sum●● . Greg. M. mor. l. 21. c. 14. t Luk. 10. 20. * Vise supra quod de Theodosio Aug. deciuit . Dei l. 5. c. 22. u Luk. 16. 19. x 1 Pet. 3. 4. Verè diues , qui in Dei consp●ctu potest diues videri . Ambr. epist . 10. sed solum illum divitem D●us novit , qui sit diues aternitati . Ibid. y 2 Cor. 1 12. z 1 Pet. 4. 10. 5 5 Paulo sap●e is omnis liber , 1 Cor. 7. 22. Peire etiam diues est . 1. Pet. 3. 4. Ambros . epist . 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Ph●done . S lu● sapient diues est Ci● parad . 6. & apud Apul de philos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Philo de Nee. Qui pre●losissi●a qu● sunt possidet , is diues est . ●iqui pretiosissi●● res virtus est : hanc ergò cùm sapions solus possideat ; sapions solus diues est . Empir adv . Mathem . a Luk. 12. 21. b Iam 2. 5. c Diuites dicimus sapientes , iustos , bonos ; quibus pecunia vel parua vel nulla : magis enī sunt virtutibꝰ diuites : pauperis verò auaros dicimus , semper inhiantes , semper egentes . Aug de ciu . l 7. c. 12. Pauper est pius ? etiam sic diues est . intus diues , foris pauper : pauper in cella , diues in conscientia . arcam respicis auro inanē ; conscientia respice Deo plenam : non habet extrinsecus facultatem ; sed habet intrinsecus charitatem . Aug. in Ps . 36. & de temp . 212 Inops auri , Deo diues est . quid hac virtute pauperius ? quid hac pauperiate ditius ? Math. 5. 3. Idem de verb. Ap. 26. Nemo apud Deum pauper est , visi qui iustitia indiget : nemo diues , nisi qui virtutibus plenus est . Lactant. instit . l. 5. c. 14. d Luk. 16. 11. e Vitreum margaritum , non verum . Hieron . post Tertull . f Math. 13. 46. g Iob. 21. 15. h Malac. 3. 14. i Quiescat lingua , loquaturvita . Aug. in 1. Ioan. Efficaciꝰ est testimonium vita quam lingua . Aut●r de dupl martyr . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius apud Stob. t●m . 2. c. ●0 . ●quantūlibet improba , Crestant diuitiae , tamē Curtae nesci● quid semper abest rei Hor●a●m . 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictet . enchir . c. 61. Eccles . 6. 7. Nemo est cui foelicit● s●● , etiāsi cursu veniat , satisfaciat . Senec. Epist . 115. non potest expleri cupiditatibus , et●am●i expleatur diuitus . Ambr. de bono mert . c. ● . Auarus animus nullo satiatur lucre . S●n. ●p . 49. l Fortune multis 〈…〉 dat , ●●lli satis . Martial . l. 12. epigr. 10. m Non aliud an●●al eu ●●nore origine in ma●●●●● cr●scit magnitudinē 〈…〉 Plin. hist . ●●● . l. 8. c. 25. n ●ise ●ul . ●●●ig d● subtil 〈…〉 . o Auaritia morbꝰ senum proprius , lu●uria iuvenum : libidinis siquidem ignis pau●●tim extinguitur , & cum senectute consenescit : at auaritia augescit continuò , & cum senectute ipsa iuvenescit . Kolloc . in 1 Tim. 6. 10. Quid auaritia , quae rad●● est omnium malorū , nonne in frigidis senibus tanto ad acquirendum feruentiꝰ inardescit , quāto eitius relictura est quod acquirit ? Aug. de temp . 246. p Apoc. 3. 17. q Quomodo proficis , fi tibi ●am sufficis ? Bern. de consider . l. 2. Omnia i●● desunt , qui sibi nihil deesse putat . Ib. * Nosti illud , Ne●● p●●● est , qui pietatem cauet . Caue qui ignam petes esse verius Cic. de sin . lib 2. Qui time● esse bo●●● , nō times esse malus . Misocosm . de contempt mund . r Eccles . 7. 18. Modum esse religionis : nimium esse superstitissu● nō oportere Cic. prodomo sua . Religeutē esse & portet , religiosi 〈…〉 . G●ll. l. 4. c 9. s Notata est non iustitia sapientis , sea superbia praesumentis . Aug in Ioan. 95. t Si quem rigidū & trucē ad omnia fratrū peccata conspexeris , &c. hunc scito plus iustum esse quam iustū est . Hieron in Eccles . Iustitia enim , nisi misericordi● temperetur , in crudelitatem degenerat , Lav●● in Eccles . Huc illud Plinij hist . nat . l. 18. c. 6. Nihil minus expedire , quam agrum optim● colere . Et , Agrum bend colere necessarium , optimè damnosum . u Luk. 18. 11. x Dum in se singulariter ●●●●tat , aliji arroganter insultat ; & se solum decipit , quem solum excipit , dum al●●● damnat . Lern. de grad . humil . y ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . Vicimus diues cupiditatem irritat . Sen. epist . 7. z ▪ hunc atque hune superare laborat : Vt quum carceribus ●●ss●s rapit vngula currus Instat equis auriga suos vincentibus illum praeteritum temnens eutremos inter euntem . Herat. serm , l. 1. sat . 1. a Fertilier seges est alienis semper in aruis : vicinumque pecꝰ grandius vber ●abet . Ovid. artis l. 1. 〈◊〉 nobis , nostra 〈…〉 t. P. Syrus . -maior● videtur , Et melior vi●●na seges . Juven : sat . 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat● d● 〈…〉 . ● . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Cor. 12. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Cor. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Cor. 9. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 15. 2● . ● Cor. 5. 9. 1. Thess . 4. 11. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . e Qui stadium currit , eniti & contendere debet , quàm maximè possit , vt vincat : supplantare eum qu●cum certet , aut manis depellere nullo modo debet . Chrysippu● apud Cicer. offic . l. 3. f Faciamus quod in itinere fieri solet : qui tardiꝰ exierūt , velocitate pe●sant moram . Senec. nat . quaest . l. 3. praefat . Quod facere solent , qui serius exeunt , & volunt tempus celeritate reparare , calcar add●mus . Idem epist . 68. g Math. 21. 31. h Populus me sibilat ; at mihi plau do Ipse domi , simulat nummos contemplor in arca . Horat. serm . l. 1. sat . 1. i Eccles . 5. 10. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristipp●● apud L●●●tium l. 2. l Philip. 3. 20. m 〈…〉 . n Ps 4. 4 & 119. 59. Zeph. 2. 1. 1. Cor. 11. 28. 2. Cor. 13. 5. o Luk. 15. 13. p Luk. 16. 1. q Math. 25. 30. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophrastus apud L●●rtium & Anti●ho apud Plutarch . Antonio . ſ Quem mihi dabis qui preti● aliquod tempori p●nat . ●en . epist . 1. Non exig●ū temp●● is habemus , sed multū perdimꝰ : non ●●●pes eius , sed prodigi sumꝰ astricti sunt homines in con●inend● patrimonio : simul ad temporis iactur ●m ●e●tum est , prof●siss●mi in eo , ●uius vnius auari ia honesta est . Idem de brev , vit . c. 1 & 3. t Ad mere●●●●ij sumus ; ad mercedē impij . honesta q●ād●● aliqua illis spes inest , sequi●ur : in co●●ra●ium transi●●●i , si plus scelera promi●●●nt . Senec. epist 113. Et genus & virtus , nisi cum re , vilior alga est . Horat. serm . lib. 2. sat 5. u Matth. 16. 26. x Hebr. 1● . 13. ex Gen. 25. 33. y Pr. 28 21. Frusto pa●●● cō●●ci potest , vel vti tac●at , v●l vti loqu●●ur . ●ato in C●liu● apud G●lliū l. 1. c. 15. z Ezech. 13. 9. a Abst●m : in fabulis . b Math. 27. 24. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apud Plut. de vtil . ex inimic . Thesaur●● omnibus pretiosior est vir●ꝰ . Apul. de Philosoph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid . apud Stob. tō . 2. c. 1. Vilius argentum est auro , virtutibus aurū . Horat. epist . Virtus praemium est optimum : virtus omnibus reb●● anteit . Plaut . Amphitr . 2. 2. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristippus apud Laert. l. 2. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malac. 1. 12. f Math. 26. 40. g Si ab isia hora , qua verbum Dei praedicare ceperim , gemm●s , vel annulos , vel monilia erogarem , an non filij mei stare & accipere vellent ? &c. Aug. homil . 26. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antipha apud Stob. c. 10. Cogit auarities miser●s & caca cupido Noctes at● dies niti praest●●te labore , Lu●●●● . de nat . rer●m lib. 3. h Amos 8. 5. i Lecit . 23. 32. Matth. 28. 1. * Debet totus dies festium à Christiano expendi in operibus sanctis . Rob. Grosthed Lincoln . Epist . in Decalog . pracept . 3. k Omnia adsunt bona , quem penes est virtus . ( pietas . ) Plaut . Amphitr . 2. 2. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Solō apud Plut. d●●ig●●● 〈…〉 & d●●tili● . 〈…〉 . & do tranquill . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . tom 7. eclog. 30 & tom . 6. serm . 73. & in Math. hō . 3. n Esai . 55. 1. Notes for div A01551-e12020 a Vers . 7. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicur . ap ud Laert. d Quis diues ? qui nil cupiat . quis pauper ? auarus . Bias apud Auson . in 7. Sap. Divitia grandes homini sunt vi●●re parc● Aequo ●●im● ▪ Lucret. l. 5. Nom esse cupidum pecunià est : nō esse emacē●ectigal est : contentum verò suis vebus esse maxima sunt certissimaqus diuitiae . 〈◊〉 . parad . ● . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Democrit . apud Stob. c. 95. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . in 1. Cor. h●m . 13. Ex an●m● re●● stare ●quum puto , 〈…〉 . Auson . Non qui parum habet , sed qui pl● cupit , pauper est . Sē . ep . 2. Instructa . ●●pi● est in di●i●●● cupiditas . P. Syr. g Semper auarus eget . H●r . epist . 2. l. 1. Semper inops , quicun● cupit . Claud. in Ruff●● . Egen●● hoc nō abundātis signū est . Cic. parad . 6 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys . in Eph. h●m . 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dires á ●●vꝰ , qui vt Deus , nihil indigere videtur . Varro de ling. Lat. l. 4. Ita tu pauperem iudicas , ●ui nihil d●●st ? Sen. ep . 119. Locuples est , qui paupertati su● aptu● est , & paruo se divitem fec●● . Ibid. 108. Cui cum paupertat● benè convenit , dives est . Ibid. 2. & Greg. in Ezech. l. 2. hom . 18. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diviti● sunt maxim● divitijs no● indigere . Chrys . in Psal . 111. Qua sunt maxima divitiae ? divitiae non desider●r● . Mart. Dum. de morib . Ibi vera copia , vbi nulla est indigentia . Aug de temp . 212. I● maximè diaitijs fruitur , qui minimè divitijs indiget . Sen. ep . 14. Locupletem illum facie●at non multa possidere , sed modi●a de●iderare ▪ de Fabricio Val. Max : l. 4. c. 3. Oīa nimirum habet , qui nihil conc●pis●it . Ibid. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Cor. 6. 10. Sapientem nulla re indigere . Chryfippus apud Sen. ep . 9. Quid deesse potest extra de●iderium omnium pofite ? quid extrins● 〈…〉 est ei qui omnia sua in se collegit ? Sen. de vit . beat . c. 16. Is mini●● eget mortali● , qui mini 〈…〉 cupit . Quod vult habet , qui velle quod satis est , potest . Idem ep . 108. Sanctus ergo quisque terreni● non indiget , etiamsi haec non habet . pauper est autem qui eget eo quod non habet . 〈◊〉 & qui non habens habere non appetit , dives est . Greg. in Ezech. hom . 18. Hinc illud Socratis ; Quam multis ego non indigeo ? Laert. & Cic. Yus● . 5. l Carere enint est egere ●o quod habere velis . Cic. Tusc●● . l. 1. Et Indigentia libido inexpl●●ilis . Ibid. 4. m Non tu dives , & Angelus pauper , quia non habet ●●menta & r●●da● & fam●los . quare ? quia non indiget . tu●● verè dives eris , quand● nullius indigens eri● . Aug. de temp . 74. n Socrates dicere solitus eum Dijs esse simillimum , qui qua●● pauci●●i●●is egeret , cum Dij nullius egeant rei . Animus est qui divitem facit . pecunia nihil ad an 〈…〉 pertinet ; non magis quam ad Deos immortales terrena pondera ista omni● quae suspiciunt mortales Sen. ad Helv. c. 11. Quae parat● nobis sunt , nō habet in vs● Deu● . Idem ep . 74. Si quis de f●licitate Diogenis dubitat , quod non aurum , non opes hab●at , potest idem dubitare de Deorum immortali●●● statu , an parum beatè degant , quod illis non pr●di● , non ●●rti , non rur●preti●s● , non grande in 〈◊〉 foenus . Idem de vit . beat . c. 8. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristo● . rhetor . l. 1. c. 5. Quo mihi divitiae , quarum ●i dempseri● vs●● , Qu 〈…〉 divet 〈◊〉 , s 〈…〉 egenus ero . Maxim. eleg . 1. Legatur hac de re Teletis dissertati● apud St●b . c. 95. p Vltra se cupidttas porrigit , & falicitatem suam nō attendit . Sen. debe●efl●● 27. Novis semper cupiditatibꝰ occupati , non quid hab●amus , sed quid petamus inspicimꝰ : non ad id quod est , sed ad id quod appetitur , intenti . lb. l. 3. c. 3. Quid est quod faciat obliuionem acceptorum ? cupiditas accipiendorum , Idē epist . 8● . Quid aveantꝰ , quā quid habeamꝰ , mēs frequentiu● cogitas . q Avaro tā d●est quod habet , quam quod 〈…〉 multa , av●riti● o●nia , Idem Sen. op . 108. r Non domne & 〈…〉 a 〈…〉 corpor 〈…〉 Non animo cu●as , No● ▪ op . 2. l. 1. ● 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S●ct . apud Stab . c. 92. Non magnis 〈…〉 corpora c●●●nt : Nec calida citiꝰ 〈◊〉 corpore ●●bres , Tentilibꝰ si in picturis ostroque 〈…〉 quā●i plebe●●i● veste cubandū est . 〈…〉 dū , nihil differt , v●r 〈…〉 lecto , an in aur●o coll●ces ; quocunque illū transtul 〈…〉 s●● secū transfert : sic nihil 〈…〉 age●i● divitijs an in paupertate pon●●ur ; malū s●ū illū sequitur . Sen. ep . 17. u Eccles . 2. 10. x Nemo foelix est , qui iudicio suo miser est . Salvian . de provid . lib. 1. Non est beatus , esse se qui non putat . P. Syr. Miser est qui. se non beatissimum iudicat . Sen. ep . 10. y Ester 3. 1 , 2. z Ester 5. 13. a Egens aquè est is qui non satis habet , & is cui nihil satis potest esse . Cornif . ad Herenn . l. 4. b Ester . 5. 13. O dives , nescis quam pauper fis . quam inops tibi ipsi videris , qui te divitē dicis ? Ambr. de Nabuth . cap. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de tranquill . d 1. King. 16. 16. e 1. King. 21. 1 , 2 , 3 , 4. f Duos sinitimos historia vetus describit , Regem A. & pauperē N. quē horum pauperiorem , quem d●iorem credimus ? alter regali fulcro divitiarum praeditus , exiguam pauperis vineē desideravit : alter animo despiciens regias gazas , suo erat contentus palmite . an non hîc magis dives , magis Reu , qui sibi abundabat , cupiditates suas regiba● , vt alieni nihil concupisceret : ille autem egentissi●us , cui aurū suum vilt , al●●nus palmes pretiofissimus erat ? Ambr. epist . 10 Rex sibi egere visu● est , quia vineam habebat pauper vici●●● . ille regni opibus affluebat , & tamen cespitē pauperis slagitabat : pauper nihil depossessionibus concupivit divitis . al●●r certè censu pauper videtur , alter pauper est affectu . Idem de Nabuth c. 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . h Genes . 3. 1 , 2 , 3. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradisii voluptatis . Vulg. hortos delicatissimos . Leo Iud. k Gen. 2. 17. * Gen. 3. 3. l Harpalum Alexandro mandante omni modo admisū , vt hederam in paradisis Babyloni adiacentibus sereret , frustra fuisse , narrant Theophr . hist . plaut . l 4. c. 4. Plinhist . nat . l. 16. c. 34. & Plut. in Alex. m Cum medico monente , p●rcina non apponeretur , vt pot● podagra , qua Papa laborabit , inimica , Aff●r , inquit , mihi ferculū , al dispetto di Dio. Balaus in Iul : 3. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quod ●nopolae servus de her● suo , quicum vinum venderet , Vippa● ipse potabat . Plut. de tranq . o Animus ●q●●● optimū est ●rum●● condimentū . Plaut . Rudent . 2. 3. Nihil t●m acerbum est , in quo non ●qu●● animus solatium in ●e●●at . Sen , ad Helv. cap. 10. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . q Pro. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 St●● . 〈…〉 2. c. ● 5. k Philip. ● . 11 , 12. l Sensit Alexander test a cum vidit in illa Mag●ū habitatorem , quanto foelicior is , qui Nil cup●ret , quàm qui totum sibi posceret ( possidet ) orbem . Iuven. sat . 14. Si cui sua non videntur amplissima , licet totius mundi dominus sit , miser est . Epicuru●●pud Sen. ep . 9. m Vnus Pelleo i●ueni non sufficit orbis . Aestuat infoelix angusto limite mūdi , Vt Gy●ri clausus scopulis , paruaque Seripho . Iuven. sat . 10. Numquā parū est , quod satis est : numquā mul●ū est , quod satis non est . Post Darium & Ind●s pauper est Alexander Macedoquaerit quod suum faciat ; maria ignota scrutatur , mundi claustra perrumpit . Quod naturae satis est , homini non est . Inventus est qui concupisceret aliquid post omnia : detecto fine terrarum per suu● r●ditu●●s orbem tristis est Sen. epist . 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . dissert . l. 3. c. 9. n Mors sola fatetur Quantula ●int hominum corpuscula . mortuus idem Sarcophago contentus erit . Juven . sat . 10. o In palestra prolapsus , cum in pulu●r● corporis vestigium vidisset , Pap● , inquit , vt minimam terrae partem natura sortiti , orbem appetim●● vniuersum ? Erasm . apophth . l. 4. p Cum Anaxagoram audisset mundos innumerabiles asser●●tem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexander apud Plut. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dioge● . apud Plut. de tranquill . r Prov. 15. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 ●● . 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ph●●● A●●●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. idem fere Prou. 17 22. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes ●ies afflict● mali . Sic●● Gen. 47 ▪ 9. & Math. 6. 34. t Prov. 30. 8 pasce me ●●●o demensi mei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●●ian . dissert . lib. ● . ●●p . ● . 〈…〉 ●●c●t 〈…〉 ●●●quam 〈…〉 i●e●plobilē 〈…〉 non magis quàm vllus 〈…〉 ad sa●i●●●●● 〈◊〉 , 〈◊〉 desiderium ●●n 〈◊〉 inopia , sed ex ●st●●●denti●m visc●rum ●●it●r . non 〈…〉 illa , ●●d mor●●●● est . quicqui● illic congesseri● , ●●n 〈◊〉 erit cupidi●●●●● , s●d gra 〈…〉 Helv. c. 11. * Ex m●guis vt ●●●est , 〈…〉 di . Se●●c ▪ 〈◊〉 benef lib. 3. cap. ● . x Prov. 30. 16. y Savior ignibus Aetna ●●●rens amor at●●et h●b●●di . ●o●t . c●●fol . l. 2. ●●●tr . 5. z ● multa petentibus Desunt multa . bene est cui Deus obtulit parca quod satis est manu . Hor. carm . 3. 16. a Matth. 2. 9. b H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryso●t . in 1. Cor. h●m . 14. N●minem pe●●nia divit●● fecit ; im● nulli non maiorem sui cupidita●em incu●●it : plus incipi● habere posse , qui plus habet . Sen. ●p . 119. Nunquam diues e●i● , nunquam satiab●re qu●stu : Se●per inops , quicunque c●pit . Claud. in ●●sin . l. 1. Magn●● inter opes inops . ●or . car . 3. 16. Qui vult esse dives , p●●per est . Aug. d● temp . Nunquā par● est , quod satis est , nunquā multū est , quod s●tis non est . Sen. ep . 119. Qui conti●●●it se intra natur●lem modum , paupertaten● non se●ti●t : qui naturalem modum ●●cedit , eum in summis opibus quoque paupertas sequetur . Idem ad Helv. c. 11. c ●●gg . 1. 6. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrysost . ●ra● . 47. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ani●i prost●nium , qu● laborant , isti , quomodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi Athen : l. 4. f Num. 9. 17 , 18. * Nihil habet diues de diuitijs , niss quod ab illo postutat pauper ; vict●m & restitum : Caetera omnia eius superstua sunt . Aug. de verb. Dō . 5. - nil Divitiae poterūt regales addere maius . Hor. ep . 12. l 1. g 1. Tim. 6. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagor . apud Stob. cap. 99. In quantum sitis atque , fames , & frig●ra poscunt . Iuuen . sat . 14. Corporis exigua desideria sunt ● frigu● submover● vult , alimētis famer● as sitim extinguere : quicquid extra concupiscitur , vitijs , non vsibus laboratur . Sen. ad Helv. c. 10. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ornamenta . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operimenta . n Garments quas● Gard nents . Minshew . o ●● toga que defendere frigus , Quamvis crassa , queat . Horat. serm . lib. 1. satyr . 3. p Exod. 16. 17 , 18. q Demensans portionem , a mensura , non● mense dictam , vt Donatus ad Terent. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph , paediae l. 8. Quid opes opibꝰ aggeritis ? non vultis cogitare , quam parua vobis sint corpora ? nonne furor & vltimꝰ mentiam error est , cum tam exiguum capias , cupere multum ? licet census augeatis , fines promoveatis , nunquam tamen corpora vestra laxabitis . Senec. ad Helv c. 10. ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiclet . enchir . c. 61. & Clem. Al. pae dag . l. 3. c. 7. Millia frumenti tua triuerit area centum ; Non tuus hoc capiet venter plus quàm meus . Horat. serm . lib. 1. sat : 1. Quid prosunt multa cubicula ? in vnoiac●tis . Non est vestrum , vbicunque non estis . Sen. epist . 89. Legatur idem epist . 61. t Eccles . 5. 11. ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Alexandro Xenocrates apud Laert. Et Pheraulas apud Xenophontem paediae lib. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u Cu. L●ntulus Augur , divitiarum maximum exemplum , quater millies H● suum vidit : propriè dixi ; nihil enim amplius quam vidit . Senec. de benef . lib. 2. cap. 27. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieroni Pindarus Pyth. ode 1. Dispensatorē publicum esse se . Alex. Severus apud Lamprid. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philippus Macedo renunciantibus iumentis pabulum defore si pro libi●● suo castra metarentur . Plut. apoph . z ●vt si Reticulum panis venales inter o●usto Forte vebas hu●●ro , nihilo plus accipias , quam Qui nil portaris . Horat. sat . 1. a Crescentē sequitur cura pecuniam : Maiorumque fames . Hor. carm . l. 3. ode 16. Diues à paupere nō distinguitur nisi solicitudiae sola . Pauperes ditioribꝰ co plerumque latiores , quo animus corum in pauciora distringitur . Sen. ad Helv. c. 12. Intelligo me , non opes , sed occupationes perdidisse . Ibid. 9. — misera est , magni custodia census . Iuven. sat . 14. b Luk. 16. 19. c Cibi condimentū fames , potionis sitis . Socrates apud Cic. de finib . l. 2. Desiderijs ista condiuntur . Idem Tuscul . 5. Et Ibid. Confer cum istis ( Anacharst , cui pulpa●●ntum fames , Laconibus Perfis● quibus curs●● , sudore , fame , siti condiebantur epulae ) sudantes , ructantes , refertos epuli● ta●● opi●os bov●● , qui nunquam sitientes bibunt , nunquam esurientes comedunt ; tū intelliges , qui voluptatem 〈…〉 e sequantur , eos minim● consequi ; iucunditatemque victus esse in desiderio , non in sati●tate . Epulis immensis gloriantur , non delectantur . Sen. ad Helv. c. 11. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tel●s de divit . & virt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates apud Stob : c. 91. Levior ●eiunio mors est , cruditate dissiliunt . Sence . de provid . c. 4. e Ista si quis despicit , quid illi paupertas nocet ? si quis concupiscit , illi etiam paupertas prodest . Sen. ad Helv. c. 10. f Eccles . 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teles de divit . g vides vt pallidus omnis c●ua Desurgat dubia ? Quin corpus 〈◊〉 Hesternis vitijs , ani●●i quoque pragranat vnâ , At ● affligit humi divina particulā 〈◊〉 . After vbi citius cura●● s●pori Membra dedit , v●geius prascripta admunia surgit . Horat. serm . l. 2. Hinc p●llor , & g●na pondule , aculorum vlcera , tremul● man●● , furiales somni , & inqui 〈…〉 . Sol 〈…〉 non vident , & 〈◊〉 di● vi●●●● . Plin. hist . nat . lib. 15. cap. 22. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 apud Stob. c. 93. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . — maiori se pauperiorum Turba compares . — Hor. sat . 1. Aspice quanto m●ior pars sit pauperū . S●n. ad Helv. c. 12. Pauper fiam ? inter plures ●●o . Idem epist . 24. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Telepho . 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian . dissert . l. 4. c. 9. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Velificatus Athos , epotaque flumina Medo Prandente . Iuven. sat . 14. Sic Esai 37. 2● . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranq . 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. ibid. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Stella terrā propi●n in occidente vel oriente locat●●●iores apparent , quàm cùm ad coeli mediū elevat● fuerint . Ex Alh●●eni perspect . l. 7. Author Oculi mor. c. 6. mirab . 13. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot . rh●t . l. 2. ● . 12. q Inviden●i ver●●● doct●m est à 〈…〉 in●●en●● f●rt●●am alterius . Ci● . T●s●●● . qu●st . l. 3. r Vi●in●● divos cupiditat●m irritat . S●● . Ep. 7. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hos●●d . oper . lib. 1. ſ Psal . 147. 20. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u Math. 6. 12 D● , non , redde . Quia nisi Deo d●na●●● noster 〈◊〉 est . Aug. hom . 14. 5 Jam. 4. 3. 6 Colo●● . 3. 5. x Psal . 59 15. De talibus ex Callimach● Zenodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y Quantum vis diues es , Dei mendicus es . Aug de verb. Dō ▪ 4● . & in 〈…〉 ▪ An 〈◊〉 〈…〉 Idem homi● ▪ 14. z ● . Tim ▪ ● . 17. * Imprude●ti● est ( Imprude●tia etiā ) vt á Deo divitias pet as : vt panē petas quotidianū imprudentia non est . aliud est enim vnde superbias , aliud vnde viuas . Aug. in orat . dom . a Genes . 28. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gen. hom . 14. b Gen. 32. 10. Inferior s●● quibus●●● benefic●● 〈…〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plus . de auar . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Eccles . ● . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. ibid. f Crescit am●r nū●● , quantum ipsa pecunia crescit . Et minus hane optat , qui non habet . Iuvē . sat . 14. Auri nā● ▪ fames part● sit maior ab auro . Prudent ▪ psychom . Et crescit cupido censu crescente cupido . Autor Oculim●r . c. 12. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teles de collat . div . & virt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost . in 1. Cor. hom . 14. Sic quibus intumuit suffusa venter ab v●da , Qu● plus sint potae , plus sitiuntur aquae . Ovid. fast . l. 1. Habes aurum , habes argentum ; & concupiscis aurū , concupiscis argentum : Et plenus es , & sitis . morbus est , non opulentia . Sunt homines in morb● : bumore pleni sunt , & semper s●●iunt . Quomod●●actas opulentiam , qui habes hydropē conscienti●● ? Aug. de verb. Dom. 5. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph . Pluto . i 〈…〉 k ● 〈…〉 . 30 , 15 , 16. m V●● 〈◊〉 de 〈◊〉 flu●ina terra ; Sic ●n●●es anim●s 〈…〉 ●●cipit ille ; ne● 〈◊〉 Ex●g●●● populo est , 〈…〉 ●icedere sentit . O●id me●l . 4. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 de 〈…〉 indulg●●● sibi d●●● 〈…〉 , Nec 〈…〉 pellit , nisi 〈…〉 ▪ Fugerit 〈…〉 , & 〈…〉 ●orpore 〈…〉 . carm . 2. 2. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato apud St●b . c. 10. Et Socrates vt Laertiꝰ l. 2. Cleanthes , vt S●ob . c. 92. interrogatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●d & Epicur●● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. cap. 17. Si vu Pytho●lea diuitem facere , non pecuniae adijciendū , sed cupiditatione detrahendum . Ex Epicure Sen. ep 21 Scitè Arriā . Epict. dissert . lib. 3. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et verè Clemens paedag . l. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Democr . apud Stob. c. 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost . in Rom. hom . 13. Scitum est Scytharum legali , Quanto plus biberint , tanto magis sitire Parthos . Plin. hist . nat . lib. 15. cap. 22. Vise Simocatum epist . 52 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb . apud Stob. c. 10. Cupidita● auari v● ignis est , cui divitiae sunt vt lignae , qu●bus iniectis is vehementius exardescit . Vorag●de temp . 134. Eo maior● cupimus quo maiora venerunt : multo● concitation est auaritia in magnarum ●p●●● congestu collocata ; vt flamme infinito acrior visest , quo ex maiore incendio emicuit . S● . de benef . ●● . c. 27. r Heb. 139. ſ Namque labant curvae iusto fi●e pondere naves , Perque mare instabiles nimia l●uitate ●eruntur . Ovid. met . l. 2. t Psal . 37. 16. “ Prov. 15. 16. u Pro. 10 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl . Theb. x 1. Chr. 29. 11 , 12 y Deut. 8. 18. z Et ●●atus dat , & propitiꝰ negat . Aug. de diuers . 20. ● Psal . 106. 15. * Multis parasse divitias non fini● miseriarū suit , sed mutatio . S●n. ep . 17. Dū maiore tormēto pecunia possidet●r , quàm queritur . ●a● epist . 115. Nemo solicito bono fruitur . Idē . ep . 14. Ta●lis parta mal● 〈…〉 tuque 〈◊〉 . Misera est 〈…〉 . J●v●n . sa● . ●● . b Psal . 128 1 , 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. quod vetus interpr . Labores fr●ctuum tuorū , malè reddidit : Cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illic non fructum significet , sed partem corporis eam , dè qua Aristot . de part animal . lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id quod Augustinū , Prosperūque Latinos latuisse parum fuerit ; Origenem Gratum in Rō . c. 1. fe●●llisse mirum . a Genes . 1. 26 , 27. & 9. 5. 1. Cor. 11. 7. Ephes . 4. 24. b Psal . 17. 15. Omnis copia qu● non est Deꝰ meus , mihi est egestas . Aug. soliloq c. 13. Dei imaginem animam nisi Deus nil implet . Vise Aug. de civit . lib. 12. cap. 1. c ●ecisti nos ad te● & inquietum est cor nostrum , donec requiescat in t● . Aug. confess . l. 1. c. 1 Humana quippe anima ad illum est suspensa , à quo formata . Et quia ad Deum solum appetendum facta est , omne autem quod infra appetit minus est , iure ei non sufficit , quod Deus non est . Greg. mor. l. 26. cap. 36. d Hinc est quod huc illuc dispergitur , & ab vnaquaque re fastidio impellente re●● vetur . Delecta●●●is scil . auda qua●●● quo pa●set ; 〈◊〉 ver● quem suffiti●●ter habere poterat a●●sit . Vnde 〈◊〉 per multa du●●ur , vt quia qualitate 〈◊〉 non p●●●st , saltem varie●ate sa●●●tur . Greg. Ibid. * Hoc adepto beata est , quo amisso miser●est . Aug. ciuit . l. 12. c. 1. e Genes . 8. 9. f Eccles . 12. 7. Genes . 2. 7. g Hoc vin●ulo pietatis obst●●●● , Deo relig●●● sumu● , vnde & ips● Relig 〈…〉 accepi● , 〈…〉 . L●●ant . ●●● . 28. Ad 〈…〉 , & ●i vni religantes a●●●●● nostra ▪ vnde Religio dicta 〈◊〉 , omni superstitio●● 〈…〉 relig . cap. 55. Qu● taman a religendo , ●iue religendo D●●● , qu 〈…〉 , dictā tradit Idem de civi 〈…〉 . Sed 〈…〉 . 13. h Eccles . ● . ●● , 11. i Eccles . ●● . 1. k Eccles . ●2 . ●● . l Aristot . ethic . l. 1. c. 7. Sed & Aug. confess . l. 10. c. 20. & Epist . 121. c. 4 , 5. & de lib arb . l. 1. c. 18. & de Triuit . l. 13. c. 3 , 4 , 5 , 7. & in Psal . 118. conc . 1. m Nemo beatus qui eo quod amat ( quod avet , quod habet ) non fruitur . Aug. de civit . l. 8. c. 9. Fruimur autem eis in quibꝰ voluntas delectata conquiescit . Aug. de trinit . l. 10. c. 10. & Aquin. sū . p. 1 a. 2 a. q. 11. a. 3. Vnde Sen. Nemo fruitur bono solicito . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch . Ad viuendū beatè virtus sola sufficit . Sē . de vit beat . cap. 16. Beata vita virtus satisfacit . Idē epist . 87. Virtus ad explendam beatā vitam sola satis effica● . Ibid. 45. o Apoc. 20. 6. Inde beatus , vnde bonus . Aug. epist ▪ ●2● . Impius & f●li● sic simul esse cupit , vt nolit pius esse , velit tamen esse beatus ; Quod natura negat , nec recepit ratio . d● Macrino apud Capitolinum . p Psal . 1. 1. & 112. 1. & 119. 1. & 128. 1. Etsi videantur ignatis miseri , tamen non possunt aliud esse quàm beati . Saluian . de prouid . l. 1. ● . 2. q Die t●ista nescire , sed nosse quomodo etiam sine istis hom● possit esse beatus . Aug opist . 56. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genes . 17. 1. ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 12. 9. d Act. 15. 9. & 26. 18. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates , ex Aristonymi ●●marijs Stob. c. 92. Sin●erum est nisi vas , quodcunque infundis , acescit ▪ Horat. epist . 2. lib. 1. f Hagg. 2. 14 ▪ 15. V●se f●●ido , vel oleum , vel vinum facilè corrumpitur . Ambr. ep . 3. g Tit. 1. 15. h Quid relliquiest quin habeat , quae quidem in homine dicuntur bona ? Parentes , patriam incolumem , amices , genus , cognatos , diuitias ? Atqui haec perinde sunt , v●i illius animus , qui ea possidet . Qui vti scit , ei bona , illi qui non vtitur rectè , mala . Terent ▪ heautont . 1. 2. Malo nihil prodest , quia prauo vsu corrumpit , quicquid ad illū pervenit . quemadmodum stomachꝰ morbo vit●atus & colligens bilē , quoscunque accepit , cibos mutat , & omne alimentum in causam doloris trahit : ita animus caecus , quicquid illi commiseris , id ●nus suum & pernictem , & occasionē miseria facit . Senec. de benef . l. 5. c. 12. Ideò nihil potest ad malos pervenire , quod prosit ; imò nihil quod non n●ceat . quaecunque enī illis contigerūt , in naturam suam vertunt ; & ●●●ra speciosa profuturaque , si mellori darentur , illis pestiferasunt . Ibid. i 1. Cor. 7. 14. 1. Tim. 4 4. k Job . 15. 20. l Etiamsi poenar● ad tempꝰ immunes videātur & exortes reatꝰ , grauiores t●mē intra se poenas luunt , & sibirei sun● , qui alijs non videntur , atque in segra●iorē consci●tiae sententiā , cū de aliorū peccatis iudicāt . Ambr. de bono mort . c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pl. de●r● . m Prov. 18. 14 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. ibid. n Prov. 14. 10. o 1. Cor. 2. 11. p Esai . 57. 20. q Esai . 48. 22. & 57. 21. r D. Hall of Tranquill . § ▪ 4. * Contra quam Sē . epist . 105. Tutum aliqua res in mala conscientia praestat , nulla securum . n●cens habuit aliquādo latendi fortunā , n●●quam ●●duciam . Verum istud qu●●d homines ; ex adu●rso qu●●d Deum . Scelus quis tutum , ●●llus securū tulit , P. Syr. ſ Noli huic tranquillitati confidere . m●m●●to temporis m●●●●●●●titur ; & ●●d●m die vbi luserunt navigia , sorbentur ▪ Sen. epist . 4. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de tranquill . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ● valeat possessor oportet , Qui comp●rtatis rebus benè cogitat vti . Horat. epist . 2. lib 1. Sanis suavior est panis , quàm pulpamentū aegrtis . Aug. de verb. Dom. 4. x Qui dolet , aut metuit , iuvat illum sic domus , aut res , Vt lippum pictae tabulae , fomēta podagram , Auriculas cithar● collecta sorde dolentes . Horat. ep . 2. lib. 1. Nihil est miserius quàm animus hominis cōsciꝰ . Plaut . Mostell . 3. 1. Nec ●iculigrauiu● gemu●●unt aera iuvenci ; Nec magis auratis pen●ens laquearibꝰ ensis Purpureas subter ceruices terruit . - Pers . sat . 3. Alludit ad Damoclis historiā , ●ui ea ratione Di●●ysius confirmauit , Nihil esse ei beatum , cui semper aliquis terror impendat . Ci● Tus●ul . l. 5. Perpe●ua anxietas , nec mensae tempore cessat , ●aucibus , vt morbo , siccis , interque molares Difficili erescente cibo : sed vina misell●● Expuit : Albani veteris pretiosa senectꝰ Displ●●et ▪ - luvenal . sat . 13. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de virt & vit . z Prou. 14. 13. * Spem vultu simulat , premit altū cord●d ▪ lorem Virg. Aen. Non benè mendaci risus componitur ore ▪ Nec benè solicitis ebria verba sonant . Tibul. 3. 6. “ Calceus iste non●e vobis concinnus satis videtur ? sed vbipedem mihi torqu●at ipse solus persentisco . Aemylius apud Plut ▪ de vxore . a Prov. 14. 10. Imus praecipites , qui qu● sibi dicat , & intus Palleat infoelix , quod proxima nesciat vxor . Pers . sat . 3. b Sardonius hic ris●● est : intus interī eos mordet conscienti● vermis cauterijs omnibꝰ acrior . Caluin . instit . l. 1. c. 3. § 3. ●quos diri cōsciafacti Mens habet altonit●s , & surdo verbere caedit O●cultum quatiente intus t●rtore flagellum . Juven . sat . 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de sera vindict . d 1. Tim. 4. 2. e Rom. 5. 1 , 2 , 3. f Psal . 41. 11. g Non tam don● quàm abs te datū : non tam munere , quàm abs te missum . Id ●●rè triumphat ser●ò . Terent. Eunuch . h Prov. 19 12. & 20. 2. i Prov. 16. 14. k Psal . 18. 7. & 104. 32. l Ester . 7. 6 , 7. m Ioh. 3. 18 , 36. m Contrarlorum eadem est ratio . n Psal . 30. 5. o Psal 63 3. p Matth. 6. 25. q Job . 2. 4. * Quid hac Jobi miseria miserius ? quid tamen hac infaelicitate felicius ? perdiderat oīa qu● dederat Deus : sed habuit ip sū qui oīa dederat , Deū . Aug. Data perdiderat , sed non datorem . Idem Psal . 66. Oīa perdiderat , & ple●u● erat . Id●m de divers . 12. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath . in Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde Arcades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Caio Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyr. Max. ●rat . 11. Fagus & ese●l●● arbores glādiferae ideò vocatae ●reduntur , qu●d harum fructibus ●lim homines vixer●●t . Isid●r . orig . l. 17. c. 9. ſ Ceres frumentae invenit , cùm anteà glande vescerentur . Plin hist . ●at . l. 7. c. 56. t Sic odium c●pi● glandi● . — Lucret. lib. 5. ● gratae post munus aristae Contingunt homines veteri● fastidia quercus . I●●en . sa● . 14. Inde ●ata Diverbia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satis quercus . Et , Post f●uges inventas glandibu● v●s●s . Legatur Plim . hist . l. 16. praefat . &c. 5. u Cori●●● publica forma perc●ss●● apud Laced●●●ni●● vsum numeratae pecuniae praestat . Sen. de ●●nef . l. 5. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicol● D●masc . Form●t●s ● corio orbes auro m●dico signauerunt . A●on●mus de reb . be●● . Hinc Hicron . ad Ru●●●n . Aur●●● montes pollicitus ne scorteum quidem 〈…〉 profer● . x De 〈…〉 ferr●● videndus Plutarchus in Lycurg● . Legatur & Pliv . hist . nat . l. 33. c. 3. & Alex. ab ▪ Alex. gen . dier . i. ●● ▪ 15. y Psal . 4. 6. z Psal . 4. 7. 2 Psal . 4. 8. & 27. 1. & 3. 5. 3 Socrates ab ●rchelao ad facultates ampli●res accersitꝰ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inquit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian● in protrept . apud Stob. c. 95. a Heb. 13. 5. 6. b Gen. 28. 15. Iosh . 1. 5. c Psal . 27. 1. d Psal . 23. 1. e Math. 6. 33. f 2. Sam. 9. 7. g 2. Sam. 19. 38. h Psal . 146. 3 , 4 , 5 , 6. i Hebr. 7. 25. k Quaremulta bonis viris aduersa eveniunt ? nihil accidero bono viro mali potest , non miscentur contraria . Sen. de ▪ provid . cap. 2. l Act. 5. 23 , 19. & 12. 6 , 7. m Psal . 118. 5. n Psal . 34. 9 , 10. o Psal . 84. 11. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 17. 1. & 15. 1. q Rom. 8. 32. Qui misit vn●ge●itum , immisit spiritum , promisit vultum : quid tandē tibi negaturus est ? B●rn . de temp . Nihil vnquam ei negasse credendum est , quem ad vituli hortatur esum . Hieron . ad Damas . de Luc. 15. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Chrysost , in Rom. ●● . 15. r 1. Petr. 1. 18 , 19. ſ Ioh. 3. 16. 1. Ioh. 4. 9. t Hagg 2. 9. 1 Chr. 29. 11 , 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ●usus apud Arrianū dissert l●● c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 2. c. ●6 . u Philip 4. 11 , 12 , 13. x Magnus ille est qui fictilibus sic vtitur quemadmodū argento ▪ nec ille minor est qui sic argēto vtitur , quemadmodum fictilibus . infirmi animi est pati non posse divitias Sen. epist . 5. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Georg. Pisid . de va●it . vitae . z Ille fortis est , qui non in se , sed in Deo fortis est . Aug. in Psal . 31. Bonus vir sine Deo nemo est . an potest aliquis sapra fortunā nisi ab illo adintus exurgere ? ille dat consilia magnifica & erecta . In vnoquoque bonorum virorum , qui Deus , ineertum est , rabitat Deus . Animū excellentem , moderatū , oīa tanquam minor a transeuntem , quicquid timemus optamusque ridentem coelestis potentia agitat . Non potest res tanta sine adminiculo numinis stare . Sen. ep . 41. a Feras , non culpes , quod vitari nō potest . P. Syrus . Optimum est pati quod emendare non possis . Sen. epist . 107. ● leve fi● patientia , Quicquid corrigere est nefas . Hor. carm . 1. 24. b Affectio humana caninae aequanimitatis stupore firmata . Tertull. de patient . c Psal . 39. 9. & 119. 75. Deū quo authore cuncta proveniunt , sine murmuratione sequi . Sē . ep . 107. Quicquid inciderit , non tanquam malum aspernabitur , & in se casu delatum , sed quasi ( à Deo ) delegatum sibi ( lubens amplexabitur . ) Idē ep . 120. d Matth. 26. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . Epictet . dissert . l. 2 c 17. Placeat homini , quicquid Deo placuit . Sen. ep . 74. ob hoc ipsum quod Deo placeat . Hieron . alicubi . Deus quod vult , qui vult is semper est foelix . e Thymarides Pythagoricus , cum disceden●● quidam quasi bené precatus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dij tibi dent , inquit , quae●unque volueris ; at ille , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bona verba ; inquit ; Velim●go potius quaecunque Dij dederin● . Jamblych . de vita Pythag l. ● . c. 28. Magnus est animus , qui se Deo tradidit : pusillus & degener , qui obluctatur , & de ordine mundi male existimat , & Deos mavult emendare quàm se . Sen. epist . 107. f Iob. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marc. leg . spir . 159. g 1 Sam. 3. 18. Si Deus bonus , Diabolus mal●● , nec à maloboni qui●q●●● , nec à bono mali quicquā potest pr●ve●ire . Aug. h Esai . 39. 8. i Ps . 119. 71 , 67. k Iob 1 21. l Iam. 2. 18. m Aequanimitas vestra nota sit . Philip. 4. 5. n Psal . 37. 1 , 8. & 73. 12 , 13. o Gen. 14. 23. p N●hem . 13. 16. q Matth. 4. 9. * Illas tibi divitias Diabolus dat , quas per furtum , quas per fraudem acquiris . Operis imperf . apud Chrysost . hom . 5. r Num. 9. 22 , 23. ſ Obseruare vias Domini . Ps 18. 22. Hebr. 11. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo de migr . Abr. Idem & Arrian . disser● . l. 1. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagor . apud Boeth . de consol . lib. 1. pros . 4 Laudat & Plut. in conviv . & Cit. de sin l 4. & Sē . de vita beata c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleanthes , & Epictet . enchir . Duc me , parens celsique dominator poli , Quocunque placuit : nulla parendi mora est : Assum impiger . fac nollo : comitabor gemens ; Malusque patiar , quod bono licuit pati . Ducūt volentē fata , n●lentē trahūt . Sē . ep . 107. t Math. 4. 10. u Num. 14. 44 , 45. x Qui properat di●es●●re . Pro. 28. 20 , 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand . Nam dives qui fieri vult , Et cito vult fieri : sed quae reuerenita legum , Quis metus aut pudor est vnquā properantis auari . Iuvē . sat . 11. y Qui volunt ditari . 1. Tim. 6. 9 Nō ait , qui sunt , sed qui fieri volunt . B●rn . de diuers . 36. Qui volunt , nō qui sunt . cupiditates accusat , nō facultates . Aug. hom . 13. & de temp . 205. Qui augere opes ambit , vitare peccatū negligit , & more aviū dum escam terrenarum rerum auidè conspicit , quo strāguletur peccati laqueo non agnoscit . Greg. pastor . lib. 3. cap. 1. § 21. z Vnde habeas , quaerit nemo ; sed oportet habere . Iuuenal . sat . 14. a Malus miles est , qui Imperatorem gemens sequitur . Sen. epist . 107. & de vita beata cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian . dissert . l. 2. cap. 16. b Malū opus non est factū nisi ab ijs qui ia● mali erant . Aug. de civit Dei l. 14. c. 13. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. paed . l. 2. c. 10. Adulter est in suā vxorem amator ardentior . Xystꝰ Pythag in sentent . Iu aliena vxore omnis amor turpis est ; in sua nimius . Hieron . ad Iovin . lib. 1. c. 1. Intemperans in cōiugio adulter est vxoris suae . Ambr. de Philosoph . cōtra Platon . Adulterum dicit vxoris eū esse , qui in ipso quoque vsu coniugij nullam verecundiae vel honestatis curā habet . Aug. contra Iulian. l 2. Libido appetitꝰ est sine iudicio , sine modo , vt si vxorem amem amore meret●icio . Jul. S●al . de subtil . exerc . 317. § 2. d Math. 6. 25. e Math. 6. 26. f Math. 24. 28. ex Iob 39. 31 , 32. Legatur Aug. de oper . Monach. c. 22 , 23 , 24. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath . Iliad . d. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Ephes . 6. 6. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12. 29. n Mark. 13. 11. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnde meditari . Lat. r Math. 10 9. ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t Math. 28 13 , 14. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philip. 4. 6. y 1 Pet. 5. 7 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 1. Tim. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Biō apud Stob. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex padag . l. 2. c. 3. Auiditas materia malorum omnium Amm●an . hist . lib. 31. parens . Latus Mauritio . Sicut radi● bonorū omnium est charitas , ita malorum omnium cupiditas . Aug. hom . 8. b Libidinis ignis paulatim extinguitur , & cum senecture consenescit : at avaritia augescit continuò , & cum senectute iuvenescit , quando vitia reliqua consen●scūt . Rolloc . ad 1. Tim. 6. c Auaritia senilis quid sibi velit non intelligo . potest enī quicquam esse absurdius , quàm quo minus restat viae , eo plus quaerere viatici ? Cic. de senect . Mirabilis sanè dementia 〈…〉 vnim samptibus se o●●rare fastinat , cū iam par 〈…〉 quo tendebat , Aug. de temp . 246. e Philip. 4. 5 , 6. f Hebr. 13. 5. g Matth. 6. 12. h 2. Sam 10. 12. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de ov●r . i Psal . 37. 5. k Psal . 13. 7. l Psal . 106. 25. m Exod. 17. 3. n Exod. 16. 2 , 3. o Num. 11. 4 , 5 , 6 , 7. p Iob 1 21. Abstulit , sed & dedit . Sen. epist . 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arriā . dissert . l. 1. c. 11. Tulisti liberos quos ipse dederas . non contristor , quod recepisti , ago gratias quod dedisti . Hierō ad Iulian. q Vitam reposcen●● naturae , tanquam debitor bonae fidei , red●●turus exulto . Iulian. apud Ammian . l. 25. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet . Enchir . Vita data est v●enda , data est sine ●oenore nobis Mutua , nec certe persoluenda die . Pedo ad Liv. Non est quod nos suspiciamus , tanquam inter nostra positi . mutuò accepimus : ( non tam data , quam commodata . Primas . ad 1. Cor. ) vsus fructus noster est : cuius tempora ille arbiter muneris sui temperat . nos oportet in promptu habere , quae in incertum diem data sunt , & appellatos sine querela reddere . Sen. ad Marc. cap. 10. ſ Non moeremus quod talem amisimus ; sed gratias agimus , quod habuimus . Hieron . epitaph . Pa●●ae . t P●ssimi est debitoris creditori facere convitium . Sen. ibid. u Psal . 39. 9. x Hebr. 10. 34. y Hebr. 11. 25 , 26. z Gen. 45. 20. a Tunc verè oftendimus , quia accepta recté tenuimꝰ , quū aequāimiter ad momentum sublata toleramus Greg. mor. l. 2. c. 42. Mihi diuitiae si effluxerint , nihil ●uferent nisi semetipsas : tustup●bis & videboris tibi sine terelictꝰ , si illa a te recesserīt . apud me diuitia aliquim locū habent ; apud t● summum : ad postremum divitiae ●easunt , tu diuiti●rum es . Senec. de vita beat . c. 12. b Psal . 62. 10. Sapiens divitias non amat , sed mavult : non in animū illas , sed in domum recipit . Senec. ibid. 21. Omnia istae nobis accedant , non hareant : vt si abducātur , sine vlla nostri laceratione discedant . Idem epist . 74. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . ad divit . hom . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiphanes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antipho apud Stob. cap. 10. Vip●te quibus pecu●ia sua ●bhasit , nec sine sensu avelli potest . Sen. de tranquill . c. 8. d Iob. 1. 21. e Iob. 1. 11. f Philip 4. 5. g nota sit omnibus . 
A14732	----	Balme from Gilead to recouer conscience In a sermon preached at Pauls-Crosse, Octob. 20. 1616. By Samuel Ward, Bach. of Diuinitie, and preacher of Ipswich. Ward, Samuel, 1577-1640. 1618 Approx. 160 KB of XML-encoded text transcribed from 88 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A14732 STC 25036 ESTC S119469 99854676 99854676 20112 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14732) Transcribed from: (Early English Books Online ; image set 20112) Images scanned from microfilm: (Early English books, 1475-1640 ; 1121:11) Balme from Gilead to recouer conscience In a sermon preached at Pauls-Crosse, Octob. 20. 1616. By Samuel Ward, Bach. of Diuinitie, and preacher of Ipswich. Ward, Samuel, 1577-1640. Gataker, Thomas, 1574-1654. [10], 85, [1] p. By T[homas] S[nodham] for Roger Iackson, and William Bladen, and are to be sold neare the Conduit in Fleet-street, and at the signe of the Bible at the great north-doore of Pauls, Printed at London : 1618. Editor's note "To the reader" signed: Thomas Gatacre. Printer's name from STC. With a title-page woodcut. The first leaf is blank except for signature-mark "A". Reproduction of the original in Harvard University. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Conscience -- Religious aspects -- Christianity -- Early works to 1800. 2003-08 TCP Assigned for keying and markup 2003-08 Aptara Keyed and coded from ProQuest page images 2003-09 Judith Siefring Sampled and proofread 2003-09 Judith Siefring Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Balme from Gilead TO Recouer Conscience . In a Sermon Preached at Pauls-Crosse , Octob. 20. 1616. By SAMVEL WARD , Bach. of Diuinitie , and Preacher of IPSWICH . Printed at London by T. S. for Roger Iackson , and William Bladen , and are to be sold neare the Conduit in Fleet-street , and at the signe of the Bible at the great North-doore of Pauls . 1618. To the READER . VOuchsafe , good Reader , in a word or two to vnderstand the occasion of bringing this MEDITATION to the Presse , that was purposed onely for the Pulpit : the rather for that it commeth not from the Authors owne hand , who would no doubt more exactly haue polished it , could hee haue beene perswaded to publish it himselfe . But hee , out of his modestie ( as hee deliuered it , not like a Scholler his Lesson learned without Booke , nor brought with him any intent to haue it further made publi●e , so ) could not be induced ( though instantly laboured both by my selfe and many others , desiring further fruit of so learned and religious ● Labour ) eyther to publish it himselfe , or to haue any hand at all in the publishing of it . Howbeit at length , vpon extreame importunitie ( rather to preuent the wrong that by imperfect Copies printed he might otherwise sustaine , then to satisfie such as were earnest sutors to him for the same ) hee was with much adoe drawne before his departure from the Citie , to deliuer his Notes to a friend , ( with reference of the whole businesse , to the iudgement and discretion of others , to deale in , and dispose of as they should deeme sit , ) who being present at the speaking of it , with the Authors Notes , and his owne helpes , hath done his endeauour to penne it as neare as he could , to that which by the Author himselfe was then deliuered . Which though it be not altogether verbatim the same , yet it is hoped that there is not any thing materiall wanting , that the diligent hearer shall desire : besides that hee shall finde some things ouer and aboue , that straits of Time , and default of Memory were then a meanes to keepe backe . If any aske , what needed such importunitie in this businesse , there being already so many Sermons abroad , that euen Printers themselues complaine , that the Presse is oppressed with them ? I answere : True it is , that there are Sermons indeede abroad by some more then enough ; but yet not enough ( I dare say it ) such as this is , that deale so pit●ily , so effectually , in points of practise so necessary , so ordinary , as this doth ; wherein Learning and Pietie , delightfull manner of handling , together with profitable and vsefull matter , so concurre , that if it please not any , they are those alone , whose prophane palates can relish nothing that sauoureth of grace , though ne●er so delightfull otherwise : if it profit not any , it is to be feared they are such , whose corrupt Consciences are growne wel-neare irrecouerable , if not wholy incurable . But I am lo●th to be long , where the worke it selfe is not . This little be spoken rather in way of Apologie for my selfe and such others as vrged the publishing of it , then in commendation of the Worke , which in the very reading of it , to any iudicious , ingenious , and religious , will sufficiently commend it selfe . For my selfe , considering the generall approbation giuen it by all sorts that heard it , together with the earnest suites of many others , so in●tantly desiring it vpon their reports , and finding vpon view and serueigh the thing it selfe fully to answere both the reports of the one , and the desires of the other , I was right willing and ready ( as hee speaketh in Plato ) though one barren hitherto in this kinde my selfe , to performe some Midwiue-like office to another , for the further enlargement of so generally blessed , and so deseruedly desired a birth . Wherein if thou shalt chance to finde any defects , consider ●ut ( I pray thee ) how hard a thing it is for another ( though not vnskilfull ) to perfect a worke that some curious Artist hath left vnfinished . And so wishing onely , that it may through Gods gracious assistance , eyther worke into , or increase in thee a good Conscience , and the comfort thereof ; I leaue the Worke to thy pervsall , and it to his blessing , whose gift a good Conscience is , and with whom , beside the present comfort of it heere , is a plentifull reward reserued for it else-where . Thine in Christ , THOMAS GATA●RE . Balme from Gilead , TO Recouer Conscience . HEBR. 13. 18. For wee are assured , that wee haue a good Conscience , desiring in all things to walke honestly . I Will vse no other Preface , but the short one before my Text ; and that not as a Preface , but in way of earnest suite , Pray for mee : For I desire this day , in treating of a GOOD CONSCIENCE , both so my selfe to keepe and discharge one , and so to speake home to yours , that the dead Consciences may heare the voyce of God in my Text , & be quickened , the secure ones awakened , the troubled ones comforted , the tender confirmed , the good bettered , and all receiue some light and life : that wee may all depart hence in the peace of a Good conscience , assured ( with our Apostle ) that we haue a good one , desiring in all things to walke honestly . This worke , God witnessing to my Conscience , I much desire to doe ; and in so doing , I know I desire a worthy worke : A worke so highly and peculiarly needfull for these times , that a sharpe Seer of them , was often heard to pray , that God would stirre vp some to write and preach of this Argument : and another to Augustines wish , That hee might heare Paul preach , addeth his owne ; That the Text and Theame might be CONSCIENCE : they both saw it gasping , drawing on , and dying ; and therefore desired that some life might be put into and kept in it , before it should be vtterly ouerwhelmed in death and darknesse . The time indeede was , in the beginning of Time , when Adam by his first Sinne brought death vpon his Soule , and caused it to raigne ouer all the powers of it , that this Facultie had most life left in it , like Iobs Messengers , to tell newes of the great losse . This little sparke was left fresh , to shew what great light had beene extinguisht ; but now this also through affected blindnesse and wilfull malice , is so smoothered and suffocated , through a daily custome of sinning , the eyes of it so pecked out , the mouth so stopped , the very heart of it so wounded and quelled , that ( as the world iustly complaynes ) it is dead long since ; yea , long since buryed in the graue of habituall sinning , with the stone of hardnesse rouled vpon it ; that , as Mary said of Lazarus , the very name of it is growne vnsauoury , odious , and I feare ridiculous in the eares of many . Is it not then high time for the Lord to worke ? and for vs to see if by crying aloud ( as Elias said of the dead Idoll ) wee may fetch life againe into it , which is the very life of our spirituall life , and soule of our soule ? The time is now come vpon vs , wherein men affect and desire good Names , Estates , Wiues , Houses , good Cloathes , good euery thing ; but content themselues with meane and vile Consciences , which ought to be the chiefe and onely good : Wherein men loue to exercise and shew , in Preaching , in Hearing , in Trading , and all manner of conuersing , their Memorie , their skill and cunning , and al other their good parts , as they call them , neglecting this which is the WHOLE of a Man ; and despising Pauls Exercise , and Pauls Policie , To haue a good Conscience before God and Man : Wherein men loue preaching indeede and knowledge , but not wholsome doctrine ; Preaching to the Conscience and knowledge of themselues , which makes this Pulpit and Church-yard full of Polemicall and Schoole-diuinitie ; while the plaine , practicall , and asketicall part lyeth vntilled and vnregarded : which maketh Citie and Country full of Craft and Cunning , but voyd and destitute , not onely of the power but shew of Conscience . All which maketh me to chuse rather with the Apostle to speake fiue words to the Heart , then tenne thousand to the Eare ; yea , one to shew you a good Conscience , then ten thousand to shew all the Science in the world . Sermon you heare vpon Sermon , till this Manna●comes ●comes out at your nostrils : but as o●e said of Lawes ; one is yet wanting for the practising of all the rest . Now Conscience is the spring of Practise , and the Wheele that must set all the rest on going : Is it not high time to speake to Conscience , that wee be no longer hearers onely , but dooers also ? The time is now approaching , as wee may easily discerne , if wee haue not drunke or slept out our eyes , as in the times of Noah , in which Christ is powring out his Viols vpon the earth : and shortly , wherein the Bookes shall be opened , these clasped and sealed Bookes of our Consciences , the Contents whereof are now like Letters written with the Iuyce of Orrenges , that cannot be read till it come to that fire which shall make the secrets of all hearts legible ; yea , euery the least Fraction , euen the least idle thought or speech : all which are faithfully registred in them ? Is it not then high time to looke into these Bookes , to cast vp these Bookes ; yea , to be well skilled and versed in them , for the sake and rectifying whereof all other good Bookes are written , that we might be able to pro●e and examine our selues , whether vpon good ground wee can say with our Apostle ; We are assured we haue a good Conscience ? &c. Which Text when I reade and pronounce , which I doe that you may well vnderstand , mee thinkes 〈◊〉 heare Pauls voyce , and discerne ●is Spirit , as the Mayd knew Pe●ers voyce . I heare him vse the ●ike appeale in the very like case , when the Hebrewes accused him , and Ananias bad smite him on the ●outh ; I haue in all good Conscience serued God to this day . In the selfe-sam● case , when they hyred Tertullus to paint him 〈◊〉 with his Rhetoricke for a pestilent fellow , a troubler and commotioner of the whole world , he● vsed the like prouocation ; I endeauour alwaies to haue a good Conscience towards God and man. The● very like protestation against the surmises of the same Hebrews , 〈◊〉 9. Yea , so often , that 2 Cor. 1. 12. 〈◊〉 cals this , and claimes it as his owne glory : This is my boasting , a 〈◊〉 Conscience . So that as we discerne Ships by their Flags ; so may wee Paul by this flagge of comfort and defiance , which he hangs out almost in euery Epistle ; and if wee may guesse at the whole cloath by the List , this Epistle , as this Triumph , is his : And worthily indeed becomes it this chosen vessell , to glory in this choise Iewell , with which the whole world compared and weighed in the Ballance , will be found as light as drosse and vanity , and without this , Losse , Dung , and vexation of Spirit . For mine owne part , when I view this triumph , and the Apostle so frequently and so confidently vsing it ; I professe my selfe deepely affected therewithall . The world hath many stately sights , glorious obiects , as namely strong Towers , tall Ships vnder saile , Armies vnder Banners , sumptuous Buildings , pleasant Orchards and Gro●●s : but when I represent to my selfe , when I seriously conceiue and consider Paul , riding in this triumphant Chariot , aduanced aboue the reach of mens thoughts and tongues , yea aboue all sublunarie changes , all the fore-mentioned are in mine eies , but stately bables , pompous fantasies , painted Pageants . Did Paul in the fruition of this , enuie Agrippa's golden chaine ? No : It was but for manners sake Paul excepted his Chaine . And he that hath this good , needes not enuie , I say , not any greatnesse here present : No not Nebuchadnezzers stalking in his magnificent Galleries , built for his honour : The great Turke garded with his Ianizaries : The triple-crowned man of pride riding vpon mens shoulders , and treading vpon Emperours necke● Much lesse the rich Foole in the Gospell , with his goods increasing ▪ and Barnes enlarged : or the rich Glutton , with his delicate fare and purple rayment , or any other glistering apparences of happinesse ▪ which dazle the eyes of the doti●● world . Let become of the rest wh●● will , so that this be my Lot an● portion ( which euer let be my wi●● aboue all wishes ) that through● Gods grace and Christs blo●d , 〈◊〉 may haue a good Conscience , and b● assured that I haue one , desiring i● all things to walke honestly . In which Text or * Woofe of Scripture , which I may call Pauls Triumph , I finde these Threads : 1. The excellent matter , A good CONSCIENCE . 2. The glorious manner , A certaine confidence . The Trophies are not meane and base , but the richest gift which Christ ascending on high , left vs to reioyce in , a good conscience . The boasting is not vaine : it 's no fantasticall opinion , no fanaticall Reuelation , but a true perswasion ; we are assured : It 's no audacious presumption , but a grounded assertion , built vpon these foure pillers , as so many Characters of a good conscience , 1. Desiring , 2. In all things , 3. To walke or conuerse , 4. Honestly . Now that we may more distinctly apprehend the Contents of the Text , and that which is best of all , attaine the scope and subiect-matter thereof , which is the end of all , a GOOD CONSCIENCE ; because many talke of Conscience , few know it ; I will first discouer the Nature of it , which hath beene darkned by Schoole definitions , and Rhetoricall descriptions . Secondly , because many slips and bad ones goe for currant and good ones : most bragge of a good one , and fewest haue it , I will shew you the goodnesse thereof , wherein it consists , how it is made good , and how it is distinguished from seeming good ones , and how by foure infallible Characters it 's certainely approued and knowne to be good . Because it 's a dead commodity , a Grape of Canaan , the sweetnesse whereof few haue tasted , and they that haue it cannot vtter it ; I will shadow out the excellency of it , as my poore skill and experience will allow me . Lastly , when I haue taught Conscience to know it selfe and it own worth ; I will set it a worke to doe it office in the application of the points of this & al other Sermons . Briefly collect and remarke the heads . 1. What Conscience is . 2. What a good one is ; how it may be discerned from bad ones , and knowne to be good . 3. How good a thing it is . And 4. What is the vse , office and effect of a good one . The first part . For the Nature of it . Things that are neerest , and most neerely concerne vs , are commonly farthest off our knowledge and respect . As God , that is in vs and neere vnto vs ; our owne faces and visages are hardliest knowne , hardliest remembred . Som fooles doubt whether there be such a thing in them , yea or no. Origen thought it a Spirit or Genius , associated to our soules , to guide and tutour them : but this is like some of his other conceits . The carnal Atheist thinks it a melancholy humour of the body , and so thinkes all the checks thereof to be effects of Humour . The Schoole men somewhat acuter , thought it , some , an habite , some , an act of the soule . The latter Diuines , a faculty of the intellectuall part : but the trueth is , it 's no such In-mate , no such Guest of the soule , but an in-bred faculty of it : A noble and diuine power , plante● of God in the soule , working vpon it selfe by reflection : Or thus . The soule of a man recoyling vpon it selfe . A facultie I call it , because it produceth acts , and is not got & lost as habits are , but is inseperable from the soule , immoueable from the subiect , as neither acts nor habits are , which is Thomas his chiefe reason to proue Conscience an act , quia deponi potest ; the cleane contrarie whereof is true , though indeede one might thinke some had laid aside and lost their Conscience . A noble faculty I call it , because so admirably strange in the reciprocall working of it . The eye of man sees not it selfe but by the helpe of a looking-glasse : neither hath any creature in this world this priuiledge and property besides the soule of man. I giue it roome , and place it in the whole soule , and thrust it not , as some haue done , like a Spider , into some corner of it , as if it were a part of a part ; whereas the operation and power of it is circumscribed in no narrower bounds then the soule it selfe , and therefore the Hebrewes more aptly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heart or Soule , and the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If our heart condemne vs , 1 Ioh. 3. 20. It hath indeed the vnderstanding for the Throne and Pallace thereof , where it is chiefly resident , whereby it exerciseth the principall functions , from whence commonly it hath it name Conscience ; as the Emperour of Russia from Mosco his chiefe Citie : and looke how the soule it selfe is chiefly seated in the head , and there performeth the chiefe actions of Reason , Discourse and Sence , yet is in all and euery part of the body , and in them performeth , baser and meaner offices of Nourishment and Motion : right so the Conscience keepeth a compleat Court in the whole Soule , commonly called Forum Conscienciae . In the Vnderstanding part it is a Iudge , determining and prescribing , absoluing & condemning de iure . In the memory , it is a Register , a Recorder , and witnesse , testifying de Facto . In the Will and Affections , a Iayler and Executioner , punishing and rewarding . Say wee not in common vse of Speech , which is the Emperour of Words , My Conscience tels mee I did or did not such a thing , which is an Action of the Memory ? My Conscience bids mee doe , or forbids me to doe this or this , which is but an Action of the Will : It smites mee , it checkes mee , it comforts , or it torments mee : what are these but Actions of the Affections recoyling vpon the Soule ? But if any list to contend about these subtilties , Conscience tells them , it hath no such custome . Conscience falsely so called , delighteth to languish about Questions not tending to Edification ; Let vs rather turne our eyes , to behold and wonder at the Diuine royalties and endowments of it , it being in man the principall part of GODS Image , and that by which Man resembleth most the Autarchie and selfe-sufficiencie of GOD , which I graunt is proper to his Infinitenesse , to be content and compleat within it selfe : but vnder him , and with his leaue and loue , this Facultie makes man selfe-sufficient and independant of other Creatures ; like vnto those selfe-mouing Engins , which haue their Principle of Motion within themselues . Thus , Adam when hee was alone , was not yet alone & desolate , but might conuerse with this his Conscience , as well as with a thousand Companions and Acquaintances . Secondly , God hath giuen it more force and power to worke vpon men , then all other Agents whatsoeuer : It being internall and domesticall , hath the aduantage of all Forraigne and Outward . Man in this respect being like to the Earth , immoueable of all the windes , though at once they should blow from all the points of the Compasse , yet easily shaken by a vapour from within : whence it is that the Approofes and Reproofes of it , are so powerfull and terrible , the one chearing more then any Cordiall , the other gnawing more then any Chest-worme ; tormenting worse then hot Pincers , boyling Caldrons , Rackes , Strappadoes , or what other the cruelty of Tyrants hath inuented . If one had Angels daily ascending and descending , as Iacob had to comfort him , it were not so comfortable , or if langold or coupled to Diuels , no more terrible . Thirdly , it being indiuiduall and inseperable , there is no putting of it to flight , or flying from it : Ne● fugere , nec fugare poteris . It was bred and borne with vs , it will liue and die with vs. Agues a man may shake off , Tyrants and ill Masters a man may flye from : but this saith ( as Ruth to Naomi , ) I will goe with thee whether so euer thou goest . It hath more immediate deputation and authoritie from GOD ( of whom all principalities and powers receiue theirs ) then Angels , Kings , Magistrates , Father , Mother , or any other Superiour . It 's onely inferiour to GOD : It is a certaine middle thing betweene GOD and Man , and hath the dignitie of Earles and Nobles , that are Comites Regum . And so Paul is bolde , Romanes 9. to call his Conscience a Co-witnesse with GOD ; whence it hath the Name Conscience , there being no other Creature with whom it can beare witnesse : none knowing what is in Man , saue God , and the Spirit , or Conscience which is man ; which makes Paul ioyne them in one Appeale , Romanes 9. It 's his Spie and Intelligencer in our bosomes and Bed-chambers ; a most exact Notarie of what euer wee thinke or doe : It 's his Lieutenant , and vnder him the principall Commaunder , and chiefe Controler of Mans life , yea , euery mans GOD in that sense that Moses was Aarons . It 's the surest Prognostication and Prae-indgement of GODS last Iudgement , and best Almanacke within a Man 's owne breast , foretelling him what will become of him at that day . Wonderfull is the Greatnesse and Soueraigntie of it : Oh men therefore , and oh Consciences , know your selues , and in this sence loue , respect , and reuerence your selues more then all other Creatures , Friends and Acquaintance : If they could speake , they would say to mans Conscience , as the people to Dauid , a thousand of vs are not equall to thee in worth . It fares with Conscience as with simple Constables ; Many an Officer , if hee knew his place , would stand more vpon it , and take more vpon him then hee doth . The Husband-man were happy , if he knew his happinesse : The Horse were strong , if he knew his strength . Conscience , if it knew power and authoritie , would not suffer it selfe , so to be silenced , abused , snibbed , and kept vnder , being vnder GOD , the Lord Controuler of the Soule , and Super visour of our life . The second Part. Thus haue wee seene in part the greatnesse of Conscience : doth it not concerne vs now to see the goodnesse of it ; the greatnesse of it making it , if good , nothing better , if bad , nothing worse ; the surest Friend and the seuerest Foe ? Whose heart burnes not within him , to heare wherein that goodnesse consists , and how hee may come by it . The goodnesse of it , is the peace of it ; for stirring , accusing , and galling Consciences , are consequents of Sinne , and presuppose some euill . They secondly proue good vnto vs onely by accident , and Gods goodnesse , which maketh them as afflictions , gather Grapes of Thornes : yea , all things worke to the best of his beloued , as Physitians doe Poysons in their Confections . And thirdly , they doe not alwayes produce this effect . Sometimes , as Sicknesses and Purgations , they are in order to health , as in the Iewes , Act. 2. Oftentimes as in Cain , Iudas , Achitophell , they destroy their owners . Good Consciences therefore , properly to speake , are onely quiet ones , excusing and comforting ; but here take heede the Diuell , the great Imposter of our Soules , put not vpon our folly and simplicity , three sorts of quiet ones , as hee doth to most . The Blinde , the Secure , and the Seared . B●inde and ignorant Consciences speak peace or hold their peace , because they haue not skill enough to accuse & fin● fault : they swallow many a flie , and digest all well enough . While the scales were vpon Pauls eyes , hee was aliue and quiet : he thought Concupiscence , the sincke and breeder of all sinne , to be no sinne . Such Consciences discerne ●innes as wee doe Starres in a darke night ; see only the great ones of the first magnitude , whereas a bright Euening discouers milions : or as wee see a few moates in darke houses , which Sunne-light shewes to be infinite . Such thinke good meaning will serue the turne , that all Religions will saue , or a Lord haue mercy on vs , at the last gaspe : and that which is worst of all , they loue to liue vnder blinde Sir Iohns , seeke darke corners , say they are not Booke-learned nor indeede will suffer their Consciences to proue good Lawyers in Gods Booke , least they should proue common Barrettors . The Law which nature hath engrauen they tread out with sins , as men do the ingrauings of tombs they walk on , with foule shooes : they dare not looke in the Glasse of Gods Law , which makes sin abound , least the foulnesse of their Soules should affright them . A number of such sottish Soules there be , whose Consciences if God opens as he did the eyes of the Prophets Seruant , they shall see Armies and Legions of Sinnes and Diuels in them . In as pittifull a plight as this , are secure , sleepy , and drousie Consciences , who see , but will not see ; with whom Sinne , Sathan , and their Conscience is not at Peace , but at Truce for a time : safe they are not , onely secure they be and carelesse . These sleepe and delight in sleeping ; and two wayes especially , the Diuell pipes and luls them a sleepe , by Mirth , and by Businesse . Ease and Prosperitie slayes some fooles , Wealth and Hearts-ease , like Dal●●ah , rockes them asleepe on her lap : Iesting and merry tales , eating and drinking casts them into a spirit of slumber , and puts their Sinne and Iudgement farre away , and makes them say they shall neuer be moued . While they prosper and flourish in the world , their Consciences deale as Creditors with their debters : whiles they are in trading and doing , say nothing to them , but if once downe the winde , in sicknes , crosses and pouerty , then Arrest vpon Arrest , Action vpon Action , then come the Fowles of the Aire and seaze vpon the sicke Soule , as the Rauens vpon sicke Sheepe , write bitter things against them , and make them possesse the sinne of their youth . Marke this you that dwell at ease , and swimme in wealth in London . Your Consciences that lie stil like sleepy Mastiues ; in plague times and sweating sicknesses , they flie in the throate : they flatter like Parasites in Prosperitie , and like Sycophants accuse in Aduersitie . Businesse also and Cares of this life choake the Conscience , and the voice of manifold imployments drowne the voyce of Conscience , as the Drummes in the Sacrifices to Moloch the cry of the Infants . And such Consciences are quiet , not because they are at Peace , but because they are not at Leasure . Marke then you that haue Mils of businesse in your Heads , whole West-Minster-Hals , Bursses , Exchanges and East-Indies , ( as I feare many of you haue whilst I am speaking to your Conscience ) that making hast to be rich , ouerlay your braines with affaires , are so busie in your Counting-house and Bookes , and that vpon this very Day , that you neuer haue once in a week , or yeere , an houres space to conferre with your poore Consciences ; yea , when did you ? Let your Consciences answere within you . No , but if at a Sermon you appoint them a time , and say you will , you disappoint them and say as Agrippa to Paul , Wee will heare thee another time : and for the most part doe as hee did , that is , neuer heare them againe . All these sleepers haue but a ●rensie mans sleepe ; this Tranquilitie will be sure to end in a Tempest . Yet in a more horrible case , and step nearer Hell , are such as seare their Consciences with an hot Iron , harden them of purpose , as men doe Steele , by quenching the motions of them ; brand them with often sinning against their checking ; fleshing tender Nouices with this counsell , when their Consciences trouble them for any thing , then to doe it the rather , and so they shall heare no more of them : and so it proues through Gods iust iudgement giuing them ouer to a reprobate sense , that their Consciences serue them as Moses did Pharaoh , hauing receiued many repulses , and at last commanded to come no more in sight , forbare to lose any more breath vnto him , but complained to God , who swept him and his Hoast away with a finall destruction . When Tutors and Paedagogues are weary with Pupils , they giue them ouer to their Parents fury : these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to these villaines there is no peace , saith my God , and my Text. These men● Consciences if euer they awake , ( as seldome they doe ) they awake as Ionas , in fearefull astonishment ; and if they sleepe out this life till their long sleep , yet their Condemnation sleepeth not . Thinke of this you monsters , scorners , and mock-Gods , that forget your Consciences , least they awake and teare you in pieces . Be not my Brethren deceiued with any of these deceiuing Consciences ; Children of darknesse : Though Conscience be not vsually mocked , yet many deceiue their owne heart , Iam. 1. 26. for want of examination . Many say & thinke in their Consciences , that they haue good Consciences , when GOD saith , Oh that this people had such a good Conscience : and so Paul speakes in my Text , as once to Agryppa , Oh that you were as I am , assured that you haue a good Conscience , desiring , &c. What then is a good Conscience ? That which speakes Peace with Gods allowance , which is a Messenger of good things between God and vs , that vpon good grounds , is in good tearmes with God : It lyes in the lawfull peace of it , and not in integritie and freedome from sinne . If my Conscience accuse me not , yet am I not thereby iust●fied , God is greater then my Conscience . If any Conscience say to any man , hee hath no sinne , it lyes in the throate , and is a Lyer . Adam onely had such a Paradise , such a good Conscience , walking with God , without sinne , without feare , in the state of Innocencie . There is but one way now to come to it : our peace ▪ is now to be had by Mediation and Reconciliation ; being iustified by Christs bloud wee haue this peace . In stead of many , marke one remarkable place of Scripture for this purpose . If you aske what makes a good Conscience , there is but one thing in the world will make it , Hebr. 9. 14. The bloud of Christ once offered by his eternall Spirit , without fault , purgeth our Consciences from dead workes . Yea , so admirable is the force of this bloud , that it leaues no more conscience of Sinne within it . This Lambe takes them away , and carries them out of Gods remembrance into the Wildernesse of Obliuion . If thy Conscience rage as the Sea , Christ cast into it , as Ionas , whists all the waues of it . If the Law make it as Mount Sinay , couered with darknesse , the Gospell calmes and lightens it presently . If tossed as the Ship where the Disciples sayled in the night , hee rebukes the Windes , and they are still : if the Diuels rend and rage in it , he casts them out presently . The Iaylor came in trembling , ready to fordoe himselfe , Beleeue in Christ , sent him out leaping and reioycing . It 's strange how freely , effectually , and speedily hee quiets all . Oh all ill Consciences , heare and beleeue ; this is the honour , royalty , and peculiar dignitie of Christs bloud , to pacifie and make good our Consciences ! I doe not so much admire at all his miraculous healings of Diseases , Lepries , Blindnesse , and Lamenesse , Daemoniackes of all sorts , as I doe at his gracious and sodaine quietting of the Conscience of Mary Magdalen , of Zacheus , of Paul ; and so the like vertue this bloud hath still , to day and yesterday the same . Nothing else in the world hath this vertue saue his bloud : all other merriments haue no more power to quiet Conscience , then Holy-water and Charmes to coniure the Diuell . I finde in a French Comedie one brought in as troubled in Conscience for sinne , and he runs vp and downe like a Hart with an Arrow in the side , for remedie , hee buyes a Pardon , runnes to Shrift , whips himselfe , goes on Pilgrimages ; and all this while , like an Aguish man that drinkes water , or leapes into a Poole , his disease increaseth ; then fals hee to seeke merry company , to see if hee can play away his trouble ; but like Sauls ill spirit , it returnes with greater violence , & brings seauen worse with it to torment . In the end hee findes Christ , or rather is found of Christ , and so findes peace , & this is the good Conscience we speake of , to which being in Christ , there is no Condemnation , no Accusation . Wouldst thou purchase a good conscience at an easier rate ? wouldst thou haue it for sleeping ? When thou hast tried al conclusions , come hither & buy salue for thy Conscience without money . When thou hast spent all thy time and money about what will not quiet thy minde , as Alchimists smoake out all in seeking the Philosophers-Stone , here is that which will doe it ; beleeue and proue , and thou and thy Conscience shall be safe and quiet : this is approued , thus Paul got his . Yea , but is this all ? Is it so cheape and easie athing ? May we now sing a Requiem to our Soules , lay the reynes on our neckes cast care away , and doe what we list ? I feare not such an obiection from a true beleeuing Conscience . They that prattle thus , know not Ingeniū fidei & bonae Conscientiae , the good nature of Faith and a good Conscience . Let me not daube your Consciences with vntempered Morter . Faith as it pacifieth , so it purifieth Conscience . Christ purgeth our consciences to serue the liuing God , and after all his cures , bids the healed goe away and walke after the Spirit , and sin no more . There are indeede a generation of Libertines and hypocrites that serue Christ , as Lewes the 11. is reported to haue serued his leaden Crucifixe which he vsed to weare in his hat , & when he had blasphemed or done any villany , he would pull it off and kisse it , and so sinne ouer and ouer againe ; like our common Swearers , that crye God mercy , and aske him leaue to abuse his Name againe , and that wittingly and willingly . These and such like , let their Consciences speake peace to them , as the Fryer in Stephan ▪ absolued a Gentleman , that would needes pay well , yet would not promise to amend his fault , in stead of an Absolution hee pronounced a Curse vpon him in Latine , which hee tooke for pay ; Christ absolue thee , which I beleeue he will not ; and bring thee to Heauen , which is impossible . Many Sentencs hath the Master of Sentences borrowed from Ambrose , against such Consciences , which I omit to rehearse , least as Abners body , they hinder the passing of the people by . A good Conscience stands not with a purpose of sinning ; no , not with an irresolution against sin . He is a foole and a vaine mocker , no true penitent , that mournes for sin past , and yet meanes at the same time to sin for the time to come . With which Sophisme the most perish at this day , with this in their mouthes ; They beleeue on Christ , and haue as good a Conscience as the best , and yet walke in sinne . But oh thou vaine fellow , shew mee Pauls good Conscience by Pauls proofe , by his Desire in all things , &c. Is Christ able to saue thee , and is he not able to sanctifie thee ? Let mee with Tertullian , tell thee , that the promises standing true , thy faith is false , & the Gospel remaining safe , thou shalt perish . Titus , a Trades-man or Lawyer here present , happily is desirous to haue peace of Conscience , is sorry for his oathes & frudulent courses this week past , but knowes he shall fall to the like the week comming , hates them not , and meanes not to striue against them , but to returne to the myre , my Text saith not to him , Goe in peace , to such loose and licentious Consciences that make Christ a bawd of sinning , & Faith a cloak of liberty . I haue heard that the Pope hath sold a Pardon for a Murther past , with a dispensation annexed for the next . : but Christ my Lord and master ( as bountifull & gracious as he is ) grants no such . If he forgiue that which is past , hee giues at least so much Grace , as to deny vngodlinesse for the time to come . To conclude this point ; thou desirest a good conscience , without indending or conditioning , I bid thee beleeue in Christ , & thou hast one ; yet take this , not into the bargaine , but as an after prouiso : Art thou willing to haue a good Conscience , and to be assured thereof , here follow foure infallible Characters and marks of a good one , which I desire you to mark attentiuely , and by them to try your Consciences throughly . Hitherto I haue shewed how you may get one : now how you may proue one . Here are foure Elements or humors , which well compounded & mixed , make vp a perfect health of Conscience : if any one be wanting , or faile in a iust measure or proportion , Conscience is accordingly defectiue and sicke . The first , is that which must be the first in euery good action , that is , the Will , that the bent & inclination of that be set right . I would the word had been plainly translated as it is in other places , verbatim , willing : It implyes first ; that hee that hath a good Conscience , doth not onely doe well , but wills to doe well , doth it voluntarily , not forcedly , or out of externall and si●i●ter motions , but from an internall principle , a sanctified and rectified will , which God accepts for the deede , and aboue the deed . Secondly , that he doth not onely wish and faintly desire , which Translation may flatter an hypocrite that hath some sluggish lusts and some sodaine good pangs and moodes , and such as for the time little differ in sicknesse and starts from a regenerate will : but the word notes a strong and setled resolution , a constant purpose , and such as produceth endeuour . Hee th●t will be rich , pierceth himselfe through with many sorrowes , where the same word is vsed ; I graunt it is Carnificina , a racke to a good Conscience , to say , It must alwaies doe well ; and contrarily , it 's a true ground of comfort , to say , that a will and purpose is sufficient testimonie and approofe of a good one : but then it must be meant , not euery languishing and lazie flash of euery wisher and woulder , but of a willer ; and this word is equal with the other two , which are good Synonimaes and Glosses vpon this , vsed by Paul , Act. 23. 24. I labour , or exercise my selfe , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I lay my policie , or bend my wit and will to haue a good Conscience , and to serue God , &c. It may be said of some , They would be good , but they haue no will to it . There is none so prodigall or sloathfull but would be rich ; Yet we say not , such will be rich , that is , set it downe , determine it vltimata voluntate . There are none so wicked , but at some times would be good , and leaue sinne ; but these dispositions breed imperfect Essayes and profers , ripen not , hold not , discerne not the name of Will. Corrupt flesh hath many such Propensities and Bubles , and is very prodigall in momentanie purposes , and promises ; but Dauid saith , hee will keepe Gods Commaundements : I haue vowed , sworne , &c. when Michol mocked , I will yet be more vile ; as resolute Swaggerers , whose Will is set and sould to sinne : They sinne and will sinne , say Preachers what they can . Ahab will goe , crie Micaia● what hee please ; so Iosuah will serue God , let others doe what they will. Sanctified Will may be crossed , and captiued , and hindered , but yet it holds it owne bent , and ouercomes the Law of Rebellion , is predominant , and can neuer be forced to sinne , or to will to sinne , without a curbe in the mouth , the more stiffe and steady this Will is , the better Symptome of a good Conscience . Secondly , this Will must extend it selfe to 〈◊〉 ; Though in many things our deedes fai●e : which extent ●et Paul expound with a distribution , towards GOD and Man , Acts 2. In duties Diuine , Humane , of Charitie and Piety , whatsoeuer is done for Gods sake and for Conscience sake , is done equally : No man makes a Conscience of one , but hee that doth of all : hee that delights in the breach of one Commandement , hates all the rest . The rich and precious boxe of a good Conscience , is polluted and made impure , if but one dead Flye be suffered , I say not , if one Flye of Infirmitie light in it , against the will fore-mentioned , but if with our will it lye , and dye , and putrifie in it . When Christ purgeth Maries conscience , hee casts out not sixe but seauen Diuels , yea , hee leaues not one of the Legion remaining , not one spot of Leprie in any one member , but saith , Faith hath made thee whole . Here I see many fall short , and I pitie to see so many ciuill men and hypocrites to come so neere the Kingdome of heauen and a good Conscience , and yet one thing is wanting . Foolish Herod , that doest many things and stickest at one : Foolish Ananiah , that spilst and losest all thy cost with a small reseruation . Foolish hypocrite , why takest thou paines to climbe so high on the hill of Piety , and yet for one step of iniustice to thy neighbour , ascends not into Gods Mountaine , though thou commest often into Gods Tabernacle . Thou ciuill honest man , why giuest thou Almes , liuest fairely with man , and forgettest the maine , art so farre short of this All things , that thou forgettest that which should be all in all , that is , Pietie to God ? Vniuersall and Catholicke obedience , is the best distinguishing Touchstone of trueth and falsehood , of good & bad Consciences . This Vniuersality must also extend to great and small duties . I say Vniuersality , not equality : A good Conscience mainely desires to please God in the great Commandements , as Christ cals them , and then in euery complement , in euery hoofe and naile , so neere as he can , yet obseruing a due proportion . It most of all straines at grosse sinnes , yet swallowes not Gnats . It trembles a● Wounds and Blood , feares Faith and Troth . It abhorres Adulterie , hates Daliance : It payes Tithe-sheaues carefully , it detaines not Tithe , Mint , and Anniseede : It sayes not , an inch breakes no square , and small faults must be wincked at ; and in this sence may well be said to be scrupulous , because it being tender feeles scruples : onely here I lay a Caueat , that it be not erronious , or ignorantly dubious and scrupulous , like the wall-eyed or bird-eyed Horse , that starts vpon euery shaddow without occasion or cause : makes Conscience where God and his Word makes none , makes many questions for Conscience sake . Light and information is as good as tendernesse , both together make an excellent Conscience , and obiter for the sake of scrupulous Consciences , that desire vnfainedly in all things to walke honestly , I giue them these solemne charges . First , that they study the peace of the Church . Secondly , that they study their liberties . Thirdly , that they be humble towards God and their Superiours , and willing to illuminate and regulate their Consciences by the Word , and be established in what they are to doe , not admitting euery feare of the contrary without ground , yet remembring Pauls rule , to follow the Dictate of Conscience , rather then of Angell , Potentate or Prelate , yea of Apostle . For , after the Apostle had determined that , in the 14. to the Romanes , he yet requires in the Eater a Plerophorie , and blesseth him that doth it with consent of Conscience , and makes all other Sinne a Sinne against Conscience , being worse then a Sin against Man , yea , next to the Sinne against the Holy Ghost . An erronious Conscience holds the Wolfe by the eares , bindes to the Act , frees not from the fault : Oh therefore labour to get a Salue , and thinke not your owne eye-sight to be sharper then the Eagles . Endeauour to informe your Consciences aright , and hauing so done , be carefull in all things to keepe a good Conscience , and that throughout the whole tenour and course of your liues , which is required in the next terme of Conuersation . A word that addes to the former , Constancy , and Equality : there are in the life of Man many turnings , references , and diuers respects , in all these ; at euery turne to be the same Man , requires the 〈◊〉 of a good Conscience : to 〈…〉 well , a Childe or a 〈…〉 may , but to walke euen 〈…〉 turne hither and th●●her 〈◊〉 , argues ●●rength . A 〈◊〉 or ● broken paced Horse , may rack● or stri●e a stroke or two right , but to maintaine the thorough-pace , at euery stop & turne to be at the commaund of the Rider , argues mettall and goodnesse . This terme is expressed by Paul , Acts 23. 1. I haue alwayes , or throughly , to this day ; and 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , without tripping or stumbling , or without oftence to other , &c. A weake Conscience falls at euery turne ; godly in one company , prophane in another : a good one , as a Square Cube , is the same which way soeuer you turne him : Turne him to God , to his Neighbour , turne him to company , turne him alone , turne him loose to all occurrences , he holds his owne , and wa●kes honestly . For example , one day is the briefe of a Mans whole life , and is a little life , bounded with the Night and the Morning , as with Birth and Death : wherein a conscionable man first turnes to God in Prayer alone , then with his Family , then to his Calling , then to his Recreation , to Society , Eating and Drinking , and at night returnes to God and his rest ; in all these walking god●y , soberly , righteously , and is able to say trulier then the Epicure at night , I haue liued this day : I haue walked honestly ; hee is a good Dayes-man , or Iourney-man , or Tasker , which is an excellent mysterie of well liuing and Redemption of time , a working vp our Saluation in holinesse and righteousnesse , all the dayes of our life : hee that le ts slip one dayes watch and worke , may sleepe at night in a whole skinne , but not in a sound Conscience . Such crazie Consciences haue , as broken brains , their good and euill dayes . Conscience as a vessell may easily be kept pure and cleane if rinsed euery day ; but if it goe longer , it gathers soyle , and askes harder scouring by more then ordinary Repentance . Daily washing will keepe it pure and faire , which is the last thing which is yet wanting to perfection , such perfection as is to be found in the way : and that being added , will s●t on the roofe and pinnacle vpon this building . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hones●ly , I could wish the Translatours had vsed some other word , because this is so disgracefull and con●●●p●●ble as the world goes , though the word in the ou● signification is honourab●e , Hones●●e in trueth ( as ironically as the world vseth it ) being onely truely honourable , forcing honour from the breasts of men , which is the seat of honour , which brauerie doth but begge . The word is comprehensiue , and compasseth in the fadome of it , as much as any or all the other Aduerbs in Scripture , worthily , decently , accurately , circumspectly , grauely , after the best fashion , or comely , praise-worthy , liuely , famously . It notes the lustre and grace of an action , which makes our conuersation shine before men , and sets out Gods glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A thing that Citizen and Courtier much standvpon in their Actions , yea all men now a daies build , feast , weare apparell , not for bare necessity , but for their credit , so as they may get honestie by them . Vnconscionable men slubber ouer their worke , and thinke any thing good enough for God , as in Malachie : and content themselues with reasonable seruice , for so they translate that , Rom. 12. Wheras Paul often requires Christians should be excellent ringleaders in faire workes ; and prouide honest or honourable things before men , and to possesse their vessels , much more their Consciences in honour , that they may be fit Temples for the Holy Ghost . As Theodoret most diuinely vpon Exodus , looke how the Temple was adorned with the finest Gold , Siluer , Silke , Purple , Scarlet , Iewels , &c. So must thy Conscience , of which Temples this was but a Type . There is in euery dutie , besides the deed done , an honourable decorum annexed , as in hearing , to heare swiftly ; in preaching , to labour & to be instant in season , &c. in giuing Almes , to doe it cheerefully ; in trading to be at a word ; in payments & promises to keepe day and touch : and thus it becomes a Christian to exceede the P●arisee , and the ciuill man , or else it is not for his , and his Masters honour . Dauid did excellently when he would not offer a Sacrifice without cost : The woman that spent her costly Spicknard on Christ , the smell whereof perfumed all the house , and holds the scent to this day : The Widdow that gaue all her substance . Our honourable personages , how meane are they in allowances to Ministers , in Almes to the poore , or any expences , that respect GOD and their soules . A good Conscience for the sake of this honestie , auoides and flies , not onely scandalous blemishes and staines , but all the least blushes and appearances of euill , all brackish tasted things his stomacke goes against them : If hee knew neuer so well Cards , Dice , Vsurie , Nonresidencie , Plurality to be neuer so lawfull , yet because they stand not with this honour , he will none of them . He askes not what he may doe with a safe Conscience , but with an excellent one ; not what is lawfull and expedient , but honourable . Thus haue we seene the Apostle riding in this triumphant Chariot , drawne as it were with these foure horses , the foure euidences of Conscience . The first proues it good ; the second , true ; the third , strong ; the fourth , excellent . Hee that hath the Will , hath the seeds of Religion , and is a Christian , and no Atheist . He that willeth in all things , is a sound Christian , and no hypocrite , He that conuerseth or walketh , is a grown Christian , no babe or weakling . He that walks honourably , is an excellent Christian , no ordinary one . He that hath all these , may well say and glory with the Apostles confidence , that he is assured . Hee that hath them not , as most haue them not , may well conclude , We are assured our Consciences are euill and impure , willing to sinne , and walke after the flesh . The word is Pauls word , and yet he speakes it in the plurall number by way of Syllepsis , changing the number , because hee would haue it the word of euery Christian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of as good certainty as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it seconds and binds it , as the better word , Rom. 14. I know and am assured . Of it as of the roote , springs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all Bellarmine would eleuate it . It imployes a grounded perswasion , not from Inspiration or Reuelation , but from Arguments and Experience . Faith is the subsistance and euidence ; and the perswasion or assurance of a Christian is as firme as is any worldlings for his estate ; yea , a thousand times surer . You rich men think your selues sure of estates here vpon earth , but wee Christians know our selues sure of heauen . Conscience knowes it selfe , as well as Science any Principle , or Sense any Obiect . Without which certainety , Christians were of all men most miserable . Popery and Nature , and the old Leuen of Pelagius newly worse sowred by Arminius , neuer hauing had experience of this Plerophorie , serue Christians , when they boast of this their confidence , as Ananias did Paul , strike them on the face with the terme of pride and presumption ; yea , sticke not to giue them the lie ; but such betray themselues with their owne noyse . I would aske them but Pauls question , Doe not you know ? If they answere as vsually they doe , No ; nor they thinke any man liuing on earth : I would pray them to marke what followes , Except you be reprobate , reffuse , or reiectanij , as yet in the state of Reprobation , for ought they know . Indeed it becomes the strumpet and adultresse to doubt of her husband , and not to call him Ishi , but let him marke ( saith Bernard ) the Spouses language ; My beloued is mine and I am his . See ( saith he ) what a good Conscience dares doe . Habet Ecclesia spirituales suos qu● fiducia●iter agunt cum Christo : The Church hath her spirituall ones that relye boldly on Christ , or confidently ; the very terme that Bellarmine excepts against . And , Id audet vnus , quod audet vniuersit as ; Ego puluis & cinis &c. Yea , euery particular person dares doe as much as the Catholike Church ; I that am dust and ashes dare apply this to my selfe . And Tompson vpon that Text. These things ( saith hee ) are not written , for I know not what ayrie Notions or Idaea's , but for mee and thee . Without which , who would be a Christian ? A mans Conscience is deepe and deceitful , but the spirit of man , especially helped by the Spirit of God , and vpon examination and tryall , may and doth know as well ( saith Augustine ) his Charity wherwith he loues , as his brother whom he loues ; and if his Charitie , then his Faith. Three Scioes I finde in the end of Iohns Epistle . The Major or Proposition is Gods Word ; The beleeuer is saued . The Minor is assumed by Gods Spirit & the Conscience , two sufficient witnesses , fortified and assisted by many pr●misses , by the compasse within , the land-markes without , Faith , and the fruits of Faith. Dost thou beleeue , saith Christ ? I beleeue , saith the man. And this is the Restipulation of a good Conscience in Baptisme , and in euery true beleeuer . Credis ? Credo , was the ancient forme , which answere , all wauerers must reuerse and innovate . Latitudes of assurance I grant in Babes and old men . Dauid knew when he came to Hebron , that God meant to establish the kingdome to him and his , which he knew before , but now with a confirmed knowledge . The Ba●lances of the Scoale shake and tremble at the first , after the weight is in a while it settles and rests : and so our Soules . And euen this Certaintie is of the nature of all precious Faith , though experienced Faith increaseth it . It 's this Confidence that makes a good Conscience , this valour makes the value of it invaluable & invtterable . The third Part. Looke vpon my Text , and see how valiantly by the right and interest of it , Paul first challengeth & commands prayers , euen at the hands of the Iewes . Who waters a dry stake with any heart ? what comfort hath Peter to pray for Simon Magus in the gall of Bitternes ? but with what hope of audience might hee pray for Cornelius , and such as he was ? So Iohn for Gaius and the Elect Lady , walking in the truth ; not so for Diotrephes . Secondly , see how hee begs , not their good opinion and good words of him , though hee knew they had strange surmises and suggestions of him from the false Apostles ; to be a very Proteus and Polypus , the graund Cheater of the world , but in stead of Apologies and Captation of good will , hee relies to this Fort , passeth not for mans day : he is happy enough without them : he carryes his comforter in his bosome and breast , and hath a selfe-sufficiency . A dependant and beholding happinesse is halfe a misery , like Mils that cannot grinde without winde or water , Saul cannot be merry without a Filder : Ahab without Naboths vineyard : ●aman without Mordecayes curtesie . A good Cons●●●nce without Musicke , or Money , or Honour , is happy and merry a●one , and is like the late Eng●n of the perpetuall Motion . As rich men stand vpon tearmes , I can liue by you , and without you : so saith a good Conscience to the world . It layes clayme not one●y to the prayers and communion of Saints , but to the attendance of Angels . As Luther is said to haue said , they are Cookes and Butlers to this continuall feast : they ascend and descend to them with messages from Heauen . Christ , as Ahash●erosh with Hester , delights to suppe with such . The holy Ghost takes vp in them his aboade and temple . See in the Canticles how Christ is inamoured with the beauty and familiaritie of his Spouse , and they often mutually inuite one another to walkes and feasts . Thirdly , which is more , in the faile of all other comforts ; yea , in despight of the greatest discomforts and disgraces that can be , in the greatest stormes and stresse , in the foulest weather , this Shippe raignes and rides at Anchor , as in a Harbour and Lee , hangs out the Flag of comfort and defiance . Let the Iewes thinke and speake what they will , it stirs not Paul : he soares like an Eagle , not respecting the chitting of Sparrowes ; is aboue the scourges and razors of tongues . I am much taken vp with admiration , when I reade Acts 27. How Paul in the angry Adriaticall Sea , at midnight , when the tempestuous Euroclydon blew , after fourteene daies want of meat and light , when the Marriners despayred , how couragious he was : but I wonder as much and more , to see his Conscience passe with top-saile & banners displayed , through the Sea and waues of good report and bad report ; to see him singing & praying at midnight in the Dungeon , all manacled & fettred , in a wounded skinne , but whole and merry Conscience . Censures and rumors , the world is full of : who escapes ? Not Paul himselfe ; yet is aboue them , and giues a secret Item to all such as censure him , that they wronged him in iudging a good Conscience . The fashion is , to iudge and c●nsure all courses wee reach not , or sauour not ; and so we smite many a good Conscience . In this respect what neede haue wee all of good Consciences , seeing tongues spare none● There be three dayes especially , the day of Sicknesse , of Death , of Iudgement ; in which Comfort is worth a world , and then all worldly comforts and comforters , like run-away Seruants and drunken Seruing-men , are to seeke when one hath most vse and neede of them , as Iob complaineth of the Brooks of Teman in the drought of Summer : which makes the triumph of the wicked ( Iob 20. ) momentany , and as a ●●ght Vision , when as the Prophet said , One dreames of bread , and wakes hungry . In these times you shall see the merry and iolly worldling hang the head like a Bul-rush , and the Ruffians brags lagge like a starcht Ruffe in a storme . How doe such droope , euen in old age , and say , the dayes are come , wherein there is no pleasure ? The storme comes after the raine , that which is worst , an ill Conscience like a Blood-hound hunts dry-foot , and brings the scent of sins of his youth ; wheras the Conscience of a well-passed life is the staffe of age , Pabulum senile , better then all the Sacke and Sugars , and such pittifull comforters . When the stomacke failes , and the grinders waxe few , and appetite ceaseth , this is a continuall feast . In the decay of sleepe , this is a Downe-pillow . In all our tribulation , this Simon helps vs to beare our crosses . In all our euill daies , it 's at hand . It sustaines the infirmities of the body . When Princes sat in counsell against Dauid , this was his Ionathan to solace him . When the Lyon roares , the righteous is bold as the Lyon , and feares not what man can doe vnto him . But if once Death begin to looke vs in the face , how doth Naball dye like a stone ? How doe Achitophel and Iudas dye the death of cowardly Harts and Hares , pursued with the full cry of their sinnes , which makes them dead in the ne● before they dye : then a kingdome for a good Conscience . Then send ( as in the Sweating sicknesse and the Plague ) for Mr Minister , but alas he is come , hee can but speake to the eare , and all in vaine , vnlesse God open the Conscience to heare and be quiet , to heare and imbrace comfort . But when speech failes , & all thy Senses shut vp their doores and windowes , then who or what can auaile but a good Conscience ? When thy Wife & thy friends doe augment thy griefe with parting and loath to depart , as Pauls friends broke his heart with weeping ; then this onely and alone dies , or rather liues with thee , and seeing Land approaching , bids thee be of good comfort . More cheerefully haue I seene it make some dye , then other wed . All the Martyrs from Stephen the Proto martyr , down to the last that suffered , are clouds of witnesses : it hath inabled them to imbrace their stakes , clap their hands , leape , as Doctor Taylor did , within two stiles of the stake , or ( as hee said ) of his home and Fathers house . Lastly , at the Last day , and after the last day , when all these shadowes shall flye away , this substance shall abide . A good Wife is a good thing , but Sarah must part with Abraham ; and these relations shall cease in Heauen , but a good Conscience , attended with good workes , shall follow : and the better it hath beene here , the better in degree it shall be there , the wider entrance and entertainment it shall finde there . When all Bookes shall perish , and Heauen melt like a Parchment scrole , this Booke shall be of vse ; when all Diuels and damned shall tremble , and wish the hils to couer them , this shall lift vp thy head , for thy redemption approcheth : when neither friends , nor a full purse shall pleade , nor the wicked stand vpright in iudgement , then , then , well-fare a good Conscience ; then shal conscience haue it mouth opened , tongue vntied , & God will bid it speake . Happy hee then that hath an excusing one , miserable he that hath it an accusing aduersary . Yet still further : Faith and Hope are excellent things here in this valley ; these shall cease , but Conscience abides . A good one was a petty heauen vpon earth , a mount Tabor , a glimpse of glory here : a bad one was a Hell , a Purgatory , or Limbo , at the least , tasting of the flashes and smoak of hel : but hereafter how intollerable shall be the horror of the one , and how inconcei●eable the ioyes of the other . Without this worm that dies not , hell should not be hel ; without this continual Feast , heauen should not be heauen . Next the happy vision of God shall be the company of a good Conscience , and next to that ●he Societie of Saints and Angels . The last part . But oh Lord , who beleeues our ●eport ? or to whom is the benefit ●nd excellencie of this creature of 〈◊〉 reuealed ? Oh Lord , to whom ●hall we speake & apply what hath ●een said ? You the sonnes of men ●aue ●ost your hearing , charme we ●euer so wisely , thunder we neuer 〈◊〉 earnestly , you despise vs Mini●●ers . You thinke we come hither to play our prizes , to speake out of forme , and not of Conscience , or to speake out of choller and passion . Besides , if you would heare vs , wee are Strangers to your secrets , to your hearts and wayes ; we are confined to our Cells and Studies , and are not acquainted with the Tythe of the worlds villanies : besides , when the Houre-glasse is out , wee can say no more to you , and perhaps shall neuer see you againe ; but your Consciences know you , though happily you be strangers to them , they compasse your pathes , your lying downe , and accustomed wayes . I will therefore turne my speech ( as the Prophet to the Earth and Heauen ) to your Consciences . Hearken oh Consciences , heare the word of the Lord. I call you to record this day , that it 's your office to preach ouer our Sermons againe , or else all our Sermons and labours are lost . You are the cuds of the Soule , to chew ouer againe , against your reproofes , and against your secret and faithfull admonitions what exception can any take , your Balme is precious , your smitings break not the head , nor bring any disgrace . GOD hath giuen you a faculty to worke wonders in priuate and solitude . Follow them home therefore , cry aloud in their eares , and bosomes , and apply what hath now , and at other times beene deliuered . Conscience . If the house and owner where thou dwellest be a Sonne of Peace , let thy Peace , and thy Masters Peace , abide and rest on him : that Peace which the world neuer knowes , nor can giue , nor take away . Be thou propitious , and benigne , speake good things , cherish the least sparks and smoake of Grace : if thou findest desire in trueth , and in all things , bid them not feare and doubt of their Election and Calling : With those that desire to walke honestly , walke thou comfortably ; handle the tender and fearefull gently and sweetly : be not rough and rigorous to them , binde vp the broken-hearted , say vnto them , Why art thou so disquieted and sad ? when thou seest them Melancholy for losses and crosses , say vnto them in cheere , as Elkanah to Annah : What doest thou want ? am not I a thousand Friends , Wiues , and Children vnto thee ? Clap them on the backe , hearten them in well doing , spurre them on to walke forward , yea winde them vp to the highest pitch of Excellencie , and then applaud them : delight in the Excellent of the earth . Be a light to the blind and scrupulous . Be a Goad in the sides of the dull ones . Be an Alarum and Trumpet of Iudgement to the Sleepers and Dreamers . But as for the Hypocrite , gall him , and pricke him at the heart ; let him well know , that thou art Gods Spie in his bosome , a secret Intelligencer , and wilt be faithfull to God. Bid the Hypocrite walke in all things . Bid the Ciuill , adde Piety to Charity . Bid the wauering , inconstant , and licentious , walke constantly . Bid the luke-warme and common Protestant , for shame amend , be zealous , and walke honestly . But with the Sonnes of Belial , the prophane Scorners , walke ●●●wardly with them , haunt and molest them , giue them no rest till they repent , be the gall of bitternesse vnto them ; when they are swilling and drinking , serue them as Absolons seruants did Amnon , stab him at the heart : yet remember so long as there is any hope , that thine office is to be a Paedagogue to Christ , to wound and kill ; onely to the end they may liue in Christ , not so much to gaster and affright , as to leade to him ; and to that purpose , to be instant in season and out of season , that they may beleeue and repent . But if they refuse to heare , and sinne against thee , and the Holy Ghost also : then shake off the dust off they feete , and either fall to torment them before their time , and driue them to despaire ; or if thou giue them ease here , tell them thou wilt flie in their throat at the day of hearing , when thou shalt and must speake , and they shall and must heare . Conscience , thou hast Commission to goe into Princes Chambers and Counsell Tables : be a faithfull man of their Counsell . Oh that they would in all Courts of Christendome set Policie beneath thee , and make thee President of their Counsels , and heare thy voyce , and not croaking Iesuites , Sycophants and Lyers ; thou mayest speake to them ; Subiects must pray for them , and be subiect for thy sake , to honour and obey them in the Lord. Charge the Courtiers , not to trust in vncertaine fauours of Princes , but to be trusty and faithfull , as Nehemiah , Daniel , Ioseph , whose Histories pray them to reade , imitate , and beleeue , aboue Machiauels Oracles . Tell the Foxes and Polititians , that make the Maine the by , and the by the Maine , that an ill Conscience hanged Achitophell , ouerthrew Haman , Shebna , &c. Tell them it 's the best policie , and Salomons , who knew the best , to get and keepe thy fauor , to exalt thee , and thou shalt exalt them , be a shield to them , and make them as bold as the Lion in the day of trouble , not fearing the enuie of all the beasts of the Forrest , no , nor the roaring of the Lyon , in righteous causes . Conscience , Thou art the Iudge of Iudges , and shalt one day iudge them ; in the meane while , if they feare neither God nor man , be as the importunate Widdow , & vrge them to doe Iustice , Oh that thou satest highest in all Courts , especially in such Courts as are of the Iurisdiction , and receiue their Denomination from thee : su●●er not thy selfe to be exiled , make Foelix tremble , discourse of Iudgement to them . To the iust Iudges , bid them please God and thee , and feare no other feare : assure them for what ●u●r they doe of partialitie or popularitie thou wilt leaue them in the lurch ; but what vpon thy suite and command , thou wilt beare them out in it , and be their exceeding great reward . If thou meetest in those Courts , & findest any such Pleaders as are of thine acquaintance and followers , be their fee and their promoter , tell them if they durst trust thee , and leaue Sunday workes , bribing on both sides , selling of Silence , pleading in ill Causes , and making the Law a nose of waxe , if they durst pleade all and onely rightfull Causes , thou hast riches in one hand , and Honour in the other to bestow on them . As for the Tribe of Leui , there mayest thou be a little bolder , as being men of God , and men of Conscience by profession . Be earnest with them to adde Con to their Science , as a number to Cyphars that will make it something worth . Desire them to preach , not for filthie lucre or vaine-glory , but for thy sake ; wish them to keepe thee pure , and in thee to keepe the mysterie of Faith : assure them thou art the onely Ship and Cabbinet of Orthodoxall Faith , of which if they make shipwracke , by lazinesse and couetousnesse , they shall be giuen ouer to Poperie and Arminianisme , and lose the Faith , and then write bookes of the Apostasie and Intercision of Faith , and a good Conscience , which they neuer were acquainted withall , nor some Drunkards of them euer so much as seemed to haue . And whereas thou knowest that many of all sorts are discouraged with the taxation and slaunders ; some that conferre , some that are fearefull and doubtfull , if they doe it to the Lord and thee ( as who knowes but God ? ) bid the world as Paul doth here , turne censuring into praying ; and if they will not , let them as they preach thee , so regard thee in all godly simplicity , and expect their reward at the hand of the great Shepheard . For the Citie , get thou into the high places , into the Pulpits , into the Entries and gates of the Citie ; crie aloud , and vtter thy words in the streetes : Oh that thou wert free of it , and hadst freedome of speech and audience in all their Courts and Companies , and that for thy sake they would make and keepe wholesome Constitutions for the Sabbath , and orderly keeping of it , and see that well executed and obserued , which is the Nurse of all Piety and Conscience . Charge them that are rich Citizens , and in their Thousands , that they lay no weake Foundation , no three halfe-penny Foundation , but be bountifull to pious vses , to the poore , and to the Ministery of the Citie , that they take away the scandall of the times , and vpbrayding of the Romish Penninuah , against the Anna of our times : Let the Hospitall , Widdowes and Orphanes , taste of their bountie ; with such Sacrifices ( if they come from Faith and a good Conscience ) God is pleased . Bid them not trust in the shaddow of siluer and gold , which will wither as Ionahs Gourd ; but in thy shelter . Goe home with them this day , I inuite thee to their Table ; if I had liberty ( as they say it 's a courtesie for the Preacher to inuite a guest , ) Conscience , thou shouldest be my guest . Deferre not till to morrow , lest businesse hinder thee . This day reckon and walke with them , and talke with them : Bid them lay aside all 〈◊〉 Bookes , and reckon 〈…〉 and often reckoning will make you friends . Be at their elboes when they vse false weights and Ballances , and giue them priuie nips : let the mutuall profit of Buyer and Seller be the rule of buying and selling , and not the gaine of the one of them alone . Assure them that are hourders by fraud , that they hatch as the Hen , the Partriges Egge , that hath wings and will flie away ; and that they heape vp wrath against the day of wrath , and are in the meane time selfe-condemned ; whereas thou wouldst make them rich , and adde no sorrow , nor grauelly greet in their mouth , but such gaine as will stand with content and selfe-sufficiencie . If thou meetest with Simonaicall Patrons , tell them , they and their money shall perish : for selling thee and the Soules of the people . I haue not , as Ezechiel , a Map of the Citie , but thou knowest all the lurking Dennes , Stewes , and infinite Bookes . I send thee to preach and cry vnto them . Roare and thunder in the eares of the roaring Boyes , of all the swaggering Crue , and tell them they must for all these come to Iudgement . To the Fashion-mongers , both the statelier sort , and the light-headed yellow-banded Fooles , tell the one , that the richest lining and inside , is a good Conscience : And for the other , if thou wilt vouchsafe , tell them , that plaine apparell and a good Conscience , will doe them more honour , then all these Apes-toyes . As for the Players , and sesters , and Rimers , and all that rablement , tell them , thou wilt one day be in earnest with them , & though thou suffer them to personate thee vpon their Stages , and shew their wit , and breake their Iests on thee now , thou wilt owe it them , till they come vpon the great Stage , before God , and all the world : Where my sides , memorie , and knowledge faile , adde , enlarge , and apply : Print it in the hearts of as many as thou canst , and the Lord grant thee Grace and Audience in their eares , that they may suffer the words of Exhortation , and so I end with the Prayer after my Text , which is like a rich garment , that hath facing , gards , and seluage of it owne . The God of peace , that brought againe from the dead our Lord Iesus , the great Sh●pheard of the Sheep , through th● b●ood of the euerlasting couenant , make you perfect in all good workes , to 〈◊〉 his will , &c. 〈◊〉 O Lord , that hast wonder 〈◊〉 planted and formed our Con●ci●nces within vs , that onely know stand searchest our Consciences , ●hat hast thy Chaire in the Heauens , & onely art able to teach them , & purifie them . Thou which woundedst , and healedst 3000. at one Sermon , whose hand is not shortned : stretch out thine arme , & doe the like in these latter times . Forgiue the Sinnes against thee and our Consciences , and the frequent checkes of it and thy Spirit . Ouertbrow the man of Sinne , that Tyrant and Vsurper of Conscience . Mollifie and enlighten the obstinate Consciences of the Iewes , Turkes , and Pagans . Illuminate and sanctifie all Christian Princes , especially our Soueraigne , and ●ill the royall treasure of his Conscience full of excellent comfort : and that he may as much excell in Conscience all other Kings of the Earth , as hee doth in Science , without all comparison . Comfort the aflicted , direct the doubtfull and scrupulous , and remoue all snares and scandals of weake Consciences , which thou hast not planted , and which thou knowest are not for the peace of thy Sion . The grace of our Lord Iesus Christ , and the loue of God our Father , and the comfortable fellowship of the Holy-Ghost , and the peace of a good Conscience , be with you all now and euer . Amen . FINIS . IETHRO'S IVSTICE OF PEACE . A SERMON PREAched at a generall Assises held at BVRY St. EDMVNDS , for the Countie of Suffolke . By SAMVEL WARD Batchelour of Diuinitie . LONDON , Printed by Augustine Mathewes , for Iohn Marriot and Iohn Grismand , and are to be sold at their Shops in Saint Dunstones Church-yard , and in Pauls Alley at the Signe of the Gunne . 1621. TO THE RIGHT HONOVRABLE Sr. FRANCIS BACON Knight , Lord Chancelor of England , &c. WHen wee see one goe or doe amisse , though his feete or hands bee the next actors and instruments of his errour : yet wee say not , Are you lame ? but , Haue you no eyes ? or Can you not see ? What euer sweruings or stumblings any part of the holy politique maks , the blame lights not vpon the Gentry or Comminalty , the immediate delinquents , but on the principall lights in Magistracy or Ministry , which being as Guardiants and Tutors of the rest , should either preuent or reforme their aberrations . And herein miserable is the condition of these two opticke peeces , that they are more subiect , and that to more distempers then other inferiour parts : yet heerein more , that being hurt , they are more impatient of cure ; not only of searching acrimonous waters ( which yet oft are needefull ) but shie of the most soft and lawny touches : but most of all in this , that being once extinct , they leaue a voyd darkenesse to the whole body , exposing it to the pits of destruction . As exceeding great on the other hand , is the happines , honor & vse of them , if cleere and single . For this our Nationall body , it will little boot either to applaude the one , or to bewaile the other : I rather wish ●nd looke about mee for some eye-salue , which may helpe to descry and redresse , if any thing be amisse . And behold heere ( Right Honourable ) a confection promising something thereto : It was prescribed first by Iethro , whom Moses calls the eyes of Israel , Num. 10. 31. And newly compounded by an Oculist , of whom as I may not , so I need not say any thing at all . Next vnder the sacred Fountaine of light ( the light of our Israel ) I worthily accompt your Lordship most sufficient in law to accept , to make vse , to iudge , to patronize it . The subiect of the book is the principall obiect of your Office , to elect , direct and correct inferiour Magistracy . To which purposes , Nature , Literature and Grace haue inabled you , that if you should faile the worlds expectation , they will hardly trust any other in hast . Many in rising haue followed the stirrop , pampered and letting honor not standing the ground , but once seated haue done renownedly . But your Lordship had neuer any other graces them your birth and desert ; to which , hereditary dignity hath so gently tendred it selfe , that you haue not let fal your name of religion in getting vp . Therefore now you are in the top of honour , all that know you looke you will be exactly honourable . For my part , bounden to your Lordship for a fauour formerly receiued , greater then your Honour knowes of , or I can expresse : I shall leaue Iethro to be your Montoir , and my self remaine euer an humble suitor to God , who hath made you a Iudge of conscience , that he would make you continue a conscionable Iudge , improouing your place & abilities to the best aduantage belonging to it , the furtherance of your reckoning at the last day . Your Honours daily Beadsman , NATH . WARD . EXOD. 18. 21. 22. 23. Moreouer , thou shalt prouide out of all the people able men , such as feare God , men of truth , hs●ing couetousnesse , and place such ouer them , to ●ee rulers of thousands , and rulers of hundreds , rulers of fifties , and rulers of tens . And let them iudge the people at all seasons : and it shall be that euery great matter they shall bring vnto thee , but euery small matter they shal iudge : so shal it 〈◊〉 easier for thy selfe , and they shal beare the burthen with thee . If thou doe this thing , and God command thee so , then thou shalt be able to endure , & al this people shall also goe to their place in peace . IF Iethro were , as the fashion of those times , and the Nature of his stile will beare , and ( as some conceipt ) both Prince and Priest ; then was hee beyond all exception , euery way qualified ; for skill , as a Iudicious Diuine ; and for experience , as an aged Gouernour , to giue direction in matters of Magistracy , and to cast Mo●ses a mold for a Policie in Israel . Sure I am , a godly and religious man hee was , for he begins with prayer and ends with sacrifice . And such as himselfe , was his aduise , sage and holy . And howsoeuer it passed from him at the first vnder Gods correction , yet afterward allowed by God and practised by Moses , becomes of good policie , sound diuinity ; of priuate counsell , a generall oracle : ruling for the substance of it , all ages and persons . Venerable it is for the very antiquity of it . What price doe men set vpō old copies , coynes and Statues : who passeth by a christall fountaine be●ring some ancient name or date , and tastes not of it , though no thirst prouokes him ? Such is this , the cleare head-spring of al ensueing brookes in Scripture & other 〈◊〉 concerning Magistracy . All those texts ( which I wish were set as a frontlet betweene the eyes & as a seale vpon the harts of al in authority Iehosaphats charge , 2 Chro. 16. 5. Iob his character , cha . 29. Dauids vow , Psas. 101. The scattered Parables of Salomon , & passages of the Prophets , cheefly that round & smart one Isai. 33. 14. are they not all branches of this root ? In which respect it must needes be of souaraigne vse for the discouering and reforming of whatsoeuer error time hath soyled gouerment withall . How are defaced copies and disfigured pictures better amended , then by reducing them to their originall ? if the pipe faile , goe we not to the head ? Heere is the Archetype or first draught of Magistracy , worthily in this regard chosen by Iudicious Buc●r to presse vpon Edward the sixt , for the purgation of his offices and Lawes , from the drosse and filth contracted vnder the 〈◊〉 confusion : which considering , that worthy Iosiah of ours tooke in such good part , and practised with such good successe . Yea , Moses himselfe learned in al good litterature , trained vp in Court , the greatest Law giuer that euer was , and father of all Law-giuers , of the thrice great Hermes , Lycurgus , Solon . Plato , Iustinian , & the rest . Yea , Gods familiar fauorite , faithfull in his house , knowne by name and face , honoured with miraculous power , &c. And that at the hands of one ( age and fatherhood excepted ) his inferiour . I trust that none will dare to reiect or sleight it of , remembring that Diuinity , as the mistresse taketh vpon her to direct her hand-mayd , and that the Scripture is the best man of counsell for the greatest Statesman in the world : This little portion therof containing in it more then all Lipsius his Bee-hiue , or Machiauels Spider-web . All which will best appeare by the opening of this rich cabinet , and viewing the seuerall Iewels in it , which are these . The parts of the Text. It first giues order for the care and circumspection in the choyce , Prouide . Secondly , it directs this choyce by foure essentiall characters of Magistrates . 1. Men of ability . 2. Fearing God. 3. Men of truth . 4. Hating couetousnesse . Thirdly , it applies these foure to Magistrates of all degrees , in an exact distribution of them , by way of gradation ascending step by step , from the highest to the lowest . And place such ouer them to be rulers . 1. of thousands . 2. of hundreds . 3. of fifties . 4. of tens . Fourthly , it prescribes to the Magistrates , thus qualified and chosen , their offices ; viz. to iudge the people in the smaller causes , &c. and their assiduity and industry therein . And let them iudge the people at all seasons , &c. And it shall be that they shall bring euery great matter to thee , but euery small matter they shall iudge . Lastly , it propounds the blessed fruit & emolument that will necessarily ensue thereupon . First to Moses himselfe , So shall it be easier for thy selfe , and they shall beare the burthen with thee , and thou shalt bee able to endure . Secondly , to the people , And all this people shall goe to their place in peace . The first poynt , Techezeh , Prouide , or looke out . A word implying all exactnesse and curiosity incident to elections , as Inspection , circumspection , inquisition , suspition , information , deliberation , comming of Chozah , to see or contemplate , whence the Prophets were called Chosi , Seers . It is in a manner translated by a word of the like force in a businesse of the like nature ▪ Acts 6. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suruey the whole body of the people , & chuse the best you can cull out . It were somewhat strict and strange to say , that Prayer and fasting must be vsed : And yet this I finde practised in such cases , Acts 1. and Numb . 27. 16. Let the Lord God of the spirits of all flesh set a man ouer this Congregation . Yea , Iethro himselfe sanctified this his aduice with a prayer , verse 19. God be with thee . And good reason hee should be called to counsell whose the iudgement is , and whose prouidence is alwayes very speciall in those elections , whether sought or no. If God supravise not , Samuel the Seer shall take seauen wrong before one right . Some mens faults are palpable , and goe before election , som are cunningly concealed and breake not out till after . First , therefore looke vp to God , and then amongst the people , haue thine eyes in thy head , all the care that may bee will be little enough . Say not there are no sufficient persons , nor yet think euery one that thinkes himselfe so , or commonly goes for such , is sufficient : seeke out such , and such may be found . Looke amongst the Oliues , Vines , and Flg-trees : such trees must be climbed . Brambles will lay holde on the sleeue for preferment . Ne sit qui ambit . Let him neuer speed that sues . Lay hands on none rashly . They that are fit & able , must and will bee sought to ; yea , haled out of their ease & priuacy into the light of employment : the charge & danger wherof they waighing , as wel as the credit , or gaine , and knowing them to bee callings , will not meddle with them , till they be called to them . Which ambitious Inconsiderates not being able to ponder , much lesse to sustaine , thrust their shoulders vnder , and either by hooke or crooke come in , or climbe into the chaire of honor , more tickle then the stoole Eli brake his necke off : whither when they haue aspired with much trauaile and cost they fit as in the top of a mast in feare and hazard , and often fall with shame & confusion . Not vnlike to some rash youth , that hauing gotten an horse as wilde as himselfe , with much a doe backes him , sits him in a sweat , and comes downe with a mischeefe . For the preuention of all which euils vnauoidably attending ambition , lighting partly vpon the intruders , themselues , partly vpon the admitters , but most heauily vpon the common weale , see how needeful Iethro's counsell was and euer will bee ; That such be prouided , not as would haue places , but as places should haue . Which care , as Iethro commits to Moses , so both the Scripture and reason imposeth vpō the superiour Magistrate , in whose power and place , it ●s either to nominate or constitute inferiour Authorities : and whose fault cheefly it is , if they be otherwise then they ought , or the people iniured in this kinde . How circumspect and religious ought such to be , in the performance of this greatest and waightiest duty . Vnlesse you will reply , as I feare many a Fox doth in his bosome ; Thus indeede you haue heard it sayd of olde , but those times were plaine , and Iethro a simple meaning olde man. A beaten Politician of our times , learned in the wisdom of newer state , & acquainted with the mysteries of the market , that knows how to improue things to the best , for his owne time and turne , and to let the common body shift for it selfe , would haue proiected Moses a farre more commodious plot , after this or the like manner : Now you haue offices to bestow , a faire opportunity in your hand , to ma●e your selfe for euer , to raise your house , to pleasure your friends , eie●h●r proclamime it openly or secretly , set it abroach by some meanes or other , see who bids fairest , waigh the sacrifices , chuse the men of the best and greatest gifts . Oh gall of bitternesse ! oh root of all euill to Church and Common-wealth , when authorities and offices of Iustice shall be bought and solde , as with a trumpet or drum to the candle or outrope . The partic●lar branches whereof , when I seriously consider , I wonder not that Christ with s●ch zealous seuerity brake down the bankes , and whipt out the chapmen ●ut of the Temple : nor that Peter with such fiery indignation banned Simon and his money . For if such ●en & money perish not , Kingdoms and Churches must perish , and both Ciuill and Ecclesiasticall Courts will soone prooue dens of theeues . Whose soule bleedes not to see mens soules bought and solde , like sheep at the market to euery butcher ; of this you Lawyers ●uch complain against the Clergy men , for bying of ●enefices : which you might doe the more iustly , if your selues were not often the sellers of them . I would the fault rested onely in benefices , and reached not into offices and ciuill dignities . Indeede that kinde of purchase we cal not simony , it may from his other name be fitlier stiled magick , for by I know not what kinde of witch-craft , men sinne by leaue and law in these ciuill purchases . The lawes and statutes prouided for the remedie of the euil in som cases , tolerating it in other , and the practise by meanes of this allowance growing intolerable . Some of thē ( as the world reports ) offices for life & at pleasure , amounting to the rate of lands and inheritances . I am not Ignorant of the distinction of Iudicature , trust and paines ; but are they not all offices of Iustice ? doe they not prepare to Iudicate , and lies it not in them to guide or misguide , to hasten or delay Iustice , &c. which how can they freely giue , which buy dearely . Doth not Bucer deale faithfully with his Soueraigne ? Offices are not liuings and salaries , but charges and duties : not preferments for fauourites ; but rewards of deserts , &c. Doth Iulius , ●ustinianus , or Theodosius their lawes giue allowance to any ? See then how prouidētly Iethro prouides against this Hemlock-root of Iustice ? out of whose prouiso I conclude that which Augustine saw in his time , and deere experience confirmes in others : That such as prouid themselues places , and are not prouided for them ; come into them , and execute them , not with a minde of doing good , but domineering ; not of prouiding for others welfare , but for their owne turnes . Le● vs pray , that if it be possible this fault may bee forgiuen and amended . And not this onely ; but another neere of kinde to this , met withall in the very next clause of my text , Among all the People ( Mical Hagnam ▪ ) Where Iethro restraines not Moses to his owne Familie , to any particular Tribe , or to the richer sort : but requires this freedome , as well as the former circumspection . Generality and impartiality being requisite to the good being of a choyce : and limitation and restraint the very banes of Election ; yea , contradictions to it . As if one should say , you shall chuse amonst twenty , but you shall chuse this or that on● : Doth he not in effect say you shall not haue your choyce ? will a man when hee goes to Market be confined to any shop or stall , if hee meane to prouide the best ? How grossely is the countrey wronged & befooled , cheefly in the choyse of such , as into whose hands they put their liues and lands at Parliaments , by a kinde of Conge defliers , vsually sent them by some of the Gentry of the shires , perswading ( if not prescribing ) the very cople they must chuse . Thus haue we seen Naturalls tied to a poste with a straw , which they durst not breake . This text bids you know and stand fast in your lawfull liberties of election , which that you may not abuse , I come to the second part of the Text. The second Part. It teacheth you how to order and direct it by these foure markes following : which Ireckon as foure supporters of the throne of Iustice , not altogether vnlike to those foure in Christs throne , so often mētioned in the old and new Testament , which being properties of Angels , are symbolls both of Magistrates and Ministers . These foure whosoeuer is compounded of , is a man after Gods own heart , and a starre in his right hand . Hee that wants any of them , is but a blazing comet , how high soeuer hee seemes to soare . These will not onely serue for the triall of such as are Candidati , and to bee chosen : but also of such as are inuested and already in place to approoue or reprooue their condition . And for this end and purpose , let vs vse them this day , as foure waights of the Sanctuary , whereunto whatsoeuer Officer heere present , from the Iudges to the Bayliffes , shall not answer : This Text ( as the hand-writing on the wall ) shall say vnto him from God ; Thou art waighed in the ballance , & found too light , and thine Office ( at least ought to be ) taken from thee . The first Character or weight Abilitie . The first and prime marke is Abilitie ( Anishi Chaijl ) . So our new translation expresseth it well in a comprehensiue word , and so I finde it in Scripture signifying and comprising all the seueralls that belong to facultie or abilitie : whereof I number first three complementall for conveniencie ; secondly , three substantiall and of necessitie . First Chaijl includes strength of body and manhood , such as inableth ●hem for riding , going , sitting , watch●ng , & industrious execution of their 〈◊〉 : Such as the scripture commends in Caleb at fourescore and fiue , ●nd stories in Vespatian , our Alfred , Hardicanutus , Ironsides , &c. Which our straight buttoned , carpet and effeminate Gentry , wanting , ●annot indure to hold out a forenoon 〈◊〉 afternoone sitting without a To●acco baite , or a game at Bowles , or ●ome such breathing to refresh their bodies and mindes , little acquainted with the tediousnes of wise and serious businesse : Woe to the people ( saith Salomon ) whose Princes are children and eate in the morning ; and blessed are ●he people whose Gouernors eate in time and for strength . Eccles. 10. Secondly , neither is wealth to be excluded : That Diana of the world , which it onely accounts Abilitie , and calls it opes & potentia , which yet is better called value then valour , yet may it concurre to make vp that which our Law terme calls mieulx vailiant ; and though at the beame of the Sanctuary money makes not the man , yet it adds some mettall to the man. And besides there is some vse of these ●rappings to the common sort , Ad populum phaleras , which taught Agrippa to come to the Iudgement seat with pompe , state , and attendance like that of our Sheriffs not to be neglected , as that which procures some terror and awe in the people : which Alexander well aduised of , left his Gigantique armour behinde him among the Indians , and vsed more state then at Greece . Yet remembring that these complements without the substance are but empty gulls and scarbuggs of maiestie , the Sophistry of gouernment , as one calls them : and as Zachary the Prophet saith , the instruments of a foolish Gouernour . And such as Ieremie derides in Shallum the sonne of Iosia , Thinkest thou to rule because of thy large building , Cedar seeling , painted with vermilian , did not thy Father prosper when he did execute iudgment and Iustice ? which is indeed the truth & substance , th' other but the flourish . Thirdly , I exclude not birth and blood , which many times conveyes spirit & courage with it , Blessed is the Land whose Princes are the sonnes of Nobles . Eagles produce Eagles , and Crowes Crauens , yet regeneration & education often corrects this rule : and experience tells vs , That cottages and ploughs haue brought forth as able men for the gowne & sword , as Pallaces and Scepters . Gideon came out of the poorest of the familie of Manasse , and he the least in his fathers house , a poore thresher . Dauid was taken from the sheepefold &c. yet both mighty men of valour , and speciall Sauiours of their people : and the wisdome of some of our neighbour Natiōs is much to be commended in this , that if they discerne an excellent spirit & facultie in any man , they respect not his wealth , or birth , or profession , but chuse him into their Magistracie and weighty imployments . But these three are but of the by and well being , the three following of the maine & essentiall to Magistracy , all comprised vnder the word Cha●l , as first wisdome and experience , which the Preacher tels vs is better then strēgth , either of body or estate . And of this abilitie Moses expounds this word in his practise , Deutr● . 1. 15. which is a good Commentary vpon his fathers aduice . And indeede without this what is a Magistrate , but a blinde Polyphemus , or a monster without an eye . If hee want either skil in the lawes , or obseruation of his owne , must hee not bee tutored by his Clarke , as it often falls out ? or shall hee not bee misled by some Counsellor , crossed & contradicted by euery stander by , that shall tell him this you cannot do by Law , or I take it you are besids your book . The second is strength of mind , to gouerne and manage passion and vnruly affections , which he that weilds at will , is stronger then hee that subdues a city and conquers a Kingdom , to beare and forbeare , and to order the mutinous perturbations of the minde , is that abilitie which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Very requisite in a Iudge , who must not suffer his affection to disquiet his iudgement and vnderstanding , in rising at the first complaint ; nor at any accident or present miscarriage of either party , suddenly occasioned , which is collaterall to the cause , and impertinent to the question , but hee must bee patient and meeke towards their personall weakenesse . Likewise long-minded , to endure the rusticity and homelinesse of common people in giuing euidence after their plaine fashion and faculty , in time , and multitude of words , happily with some absurdities of phraise or gesture , nor impatient towards their foolish affected eloquent termes , nor any thing else whereby the truth of their tale may be ghessed at . Lastly and principally , I vnderstand with the Geneua translation , that fortitude , valour and magnanimity , which we call courage and spirit ; typified in Iudah the Law-giuing Tribe , whose emblem or scutchion was the Lyon Couchant , that sits or lies by the prey without feare of rescue , that turnes not his head at the sight of any other creature , Prou. 30. which Salomon symbolized in the steps of his throne adorned with Lyons : The Athenian Iudges by sitting in Mars-street . Some thinke that from this vertue Constantine was termed Reucl. 12. the Churches male or man-child : others apply it to Luther : others to Christ , the true Lyon of Iuda And though I regard not the Salick Law , because the God of spirits hath often put great spirits into that sex ; yet I mislike not Theodorets obseruation vpon that in Leuiticus , where the Ruler for his sin is enioyned to offer an hee goat , the priuate man a shee-goat . The male suits the Ruler best , and the female the ruled . This ability is so requisite , that it is often put for the onely qualitie , as if this alone would serue , as in Moses charge to Ioshua , and Dauids to Salomon . And experience hath taught , that where this one hath abouuded , though the other haue been wanting in some Magistrates : they haue done more good seruice to their Country , then many others who haue had som tolerable measure of the rest , but haue failed onely in this . Had not the principall posts of an house need to be of hart of oake ? are rulers & standarts that regulate othe● measures , to bee made of soft wood or of lead , that will bend and bow● pleasure ? doe men chuse a startin● horse to leade the teeme ? had no th● neede be of Dauids valour , and San●●sons courage● that must take the 〈◊〉 out of the Lyons mouth , and rescu●● the oppressed from the man that 〈◊〉 too mighty for him ? had not he nee● to be of some spirit and resolution that must neglect the displeasure and ●●ownes , reiect the letters and suits o● great men and superiours ? It is incredible to those that kne● it not , what strength great men wil● put to ( especially if once interested for the vpholding of a ' rotten Ale● house , countenancing of a disordere● retainer , &c , the resistance whereof 〈◊〉 quires it not some spirit ? had not th● braine neede to be of a strong constitution , that must dispell and dispers● the fumes ascending from a corrup●liuer , stomacke , or spleene ? I mean the clamorous , rumours , and sometimes the flatteries of the vulgar , which often intoxicate able men , and make them as weake as water , yeelding and giuing as Pilate , when hee heard but a buze that he was not Caesars friend , and saw that in dismissing Christ , he should displease the Iewes . What heroycal spirit had he neede haue , that must encounter the Hydra of sinne , oppose the current of times , and the torrent of vice , that must ●urne the wheele ouer the wicked ; especially such roaring monsters , and rebellious Chora's such lawlesse sons of Belial ; wherwith our times swarm , who sticke not to oppose with crest and brest , whosoeuer stand in the way of their humours a●d lusts ? Surely , if lethro called for courage in those modest primitiue times , and among a people newly tamed with Aegyptian ●okes : what doe our a●dacious and fore-headlesse Swaggerers require ? our lees and dregs of time ; not vnlike to those wherein God was faine to raise vp extraordinary Iudges , to smi● hip and thigh , &c. What Atlas shall support the state of the ruinous and tottering world , in these perilous ends of time ? For all these fore-named purposes , how vnapt is a man of a soft , timorous , and flexible nature ? for whom it is as possible to steere a right course without sweruing to the left hand or right , for feare or fauour , as it is for a cock-boat to keep head against wind and tide , without helpe of oares or sailes : experience euer making this good , that cowards are slaues to their superiours , follow-fooles to their equals , tyrants to their inferiours , and winde-mills to popular breath , not being able to any of these to say so much as no. Wherfore this text proclames and speakes , as Gedeon in the eares o● all the faint-hearted . Whosoeuer i● fearefull and timorous , let him depart from mount Gilead , and there departed twenty thousand ; and yet God the second time , out of the remnant , viz. ten thousand , defaulks all the lazie persons , and reduced that huge army to three hundred able persons . It were excellent for the Cōmon-wealth , if such a substraction might bee made : and the weake-hearted would resigne their roomes to able men . For what haue seruile cowards to doe with the sword of the Lord , and Gedeon , with God and the Kings offices . On the contrary , it sayth to all men of ablity , as the Angell to Gedeon , The Lord is with thee thou mighty man of valour , goe on in this thy might to saue Israel , &c. What is our office that are Ministers , but as Gods Trumpetters and Drummers to encourage , hearten & put life in those that fight his battles and doe his worke . By the vertue then of this my text , I say to euery good-hearted Magistrate , proceede and goe on from strength to strength . And if any aske mee , who then is sufficient for these things ? or where shall we get this strength , that are but flesh and bloud , and men as others ? I answere with Iob , Siluer hath his veine , and gold his mine where it is found , i● 〈◊〉 is taken out of the earth , and brasse moulte● out of the stone , but the place of this ability is not to be found in the land of the liuing . Nature saith it is not to be found in me , Wealth and Honor sayes not in me : It is fals ly said of Cato and Fabricius , that the Sun might sooner be stayed or altered in his race then they in the course of Iustice. The stou●est ●nd the richest wil yeeld . But Dauid t●lls his sonne Salomon on his death-bed , where hee shall finde it . Th●●e O 〈◊〉 , is greatnesse and power , 〈…〉 the head of all riches ; honor and 〈…〉 hands , it is in thee to 〈…〉 , &c. This God hath taught Dauid to breake a bow of steele with his hands : It is hee that looseth the coller of Princes , girdeth their loines , & vngirdeth them again , befooles the Counsellor , the Iudge & the spokesman : He it was that made the shooes of Ioseph as strong as brasse , Ieremiah as a wall of brasse , Calch as strong at fourescore and fiue as at forty ; if Sampsons haire be off , and God depar●ed from him , he is ●s other men , and ●he can strengthen him againe without his lockes at his pleasure . If any man want wisdome or strength , let him pray , and hee can make him wiser then the children of the East , and stronger then the Anakins : wherefore bee strong in the Lord , faint not , be not weary of well-doing , for feare of opposition and crossing : though in rowing this ship , the windes blow , and the seas rage , Christ can straight send and Halcion , and set it on shore . It is the fault of many Christian Magistrates , euer to be complaining and groning vnder the burthen : as if ease and dilicacie were to be sought for in gouernment . What if there be a Lyon in the way ? the righteous is bolder then the Lyon : what if thou bee weake ? is not God strength ? and doth not hee perfect his strength in our weaknesse ? what if there be many opposites in the way ? true courage is strong as death , and will trample all vnder feete without resistance . Yea , but what if an host come against thee , and as Bees encompasse thee ? true faith sees more on Gods side then against him , euen guards of Angels , as plainely as men doe the Sheriffs halberts , and doubts not , but in the name of the Lord to vanquish them all . One concluding place for all , out of a Preachers mouth , that knew what he said , wisdome strengthens one man more then twenty mighty Potentats that are in a city , he that feareth God shall come foorth of all dangers . Whence by way of passage , note that the next point of the feare of God , is that which giueth life to the fore-going , and to the two following also : and is placed in the text , as the heart in the body , for conueying life to al the parts ; or as a dram of muske , perfuming the whole box of oyntment . Fearing God. Iethro must be vnderstood not of the poore bastardly slauish feare , which depraued nature hath left in all : nor of any s●dden flash of feare wrought by word or workes , such as Foelix , Balshazzar & Caligula were not voyd of , and yet neuer the better Magistrates : But such a filiall feare , as faith and the assurance of Gods loue and saluation breeds ; such as awed Ioseph , Cornelius , Dauid , &c. This is the feare required by Iethro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae parit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , godlines which breedeth an heedfulnesse in all our wayes and actions . Without this feare of God , what is ability but the Diuels anuile , wheron he forgeth & hammereth mischiefe ? what is wisdome but subtilty ? what is courage vnsanctified , but iniustice ? wherin is such skill in the lawes commonly employed , but in colouring and couering bad causes and persons , & in making the lawes a nose of wax to priuate ends ? other men haue other bits and restraints , but men in authority , if they feare not God , haue nothing else to feare . Wherefore Christ ioynes thē well in the vnrighteous Iudge , that hee feared neither God nor man. If hee be a simple coward , he feares all men , if a man of ability , he feares none at all . What are the nerues and sinewes of all gouernment , the bondes and cōmands of obedience , but an oath ? and what are oaths to prophāe men , but as Sampsons cords , which he● snapt asunder , as fast as they were offered him . The common sort of our people count the oaths that men take when they take offices , no other then formall : so they distinguish them ( a strange distinction ) from other oaths of contract , and dally with them accordingly . They discerne God no more in oaths , then Christ in the Sacramēts : and therefore take them , and breake them rashly and regardlesly , which when they haue done , the Diuell enters into them , as into Iudas ; & runs them headlong into all periurd courses : which makes the land to mourne for the contempt of oathes , and neglect of duties . What is the ground of all fidelity to King & Countrey , but religiō ? welfare Constantinus his maxime , He cannot be faithfull to mee , that is vnfaithfull to God. Why then , what are oathes for Athests and Papists , other then collers for monkies neckes , which ●lip thē at their pleasure ? such neither are nor can be good subiects : muchlesse good Magistrates . Papists wil keepe no faith with Protestants , let Protestants giue no trust to papists though they swear vpon al the books in the World. Finally , what is the principal scope of Magistracy in Gods intention , whose creature and ordinance it is ; but to promote his glory , countenancing the Gospell & the Professours of it , safe-gard of the Church and Common-wealth , the first & second table , & principally the two former . Now for all these , cheefly for the cheefest , what cares a Cato or a Gallio , who beares the sword in vaine for God and his ends ; who neuer minds any thing but his owne Cabinet , or the ship of the Common-wealth at the best : for the other , sincke they swim they , all is one to him , he tooke no charge , nor will he take notice of them . Wherefore I conclude , that the feare of God is the principall part , as of my Text , so of a good Magistrate , whom Christ calls a Ruler in Israel , Paul Gods Minister and sword-bearer : yea , the very forme and soule of such an one : yea , it troubles mee to make it , but a part which Salomon cals the whole of a man , especially such a man who is sent of God , for the praise of the godly , and the punishment of euill doers . In which respect being the maine of my Text , giue me leaue to giue you a short character of such a Magistrate , as this quality will make him , where euer it is found in any good latitude . Hee is one that came into his place by Gods doore , and not by the Diuels window : when he is in , he eyes him that is inuisible , euen God in the assembly of Gods : and therefore sits on the Iudgement seat in as great , though not in so slauish a feare of offending , as Olanes vpon the flead skin of his father Sylannes , nayled by Cambyses on the Tribunall : or as a Russian Iudge that feares the boiling caldron , or open battocking : or the Turkish Senate , when they think the great Turke to stand behind the Arras , at the dangerous doore . Who hath alwaies , ( as God enioyneth , Deutro . 〈◊〉 . 18. ) a copy of the law of his God before him , and reads it all the dayes of his life , that he may learne to feare the Lord his God , and to keep the Cōmandement without turning aside , either to the right hand or left . If at all he be glad of his place , it is not as a chaire of honour , or frame of commodity , nor sword of reueng : but only as a meane of furthering his reckoning , and pleasuring his Countrey . For his oath , he remembers it , and trembles , lest if carlesly he transgresse it , the winged flying booke ouertake him before he get home : if he cut but the skirt or lap of Iustice , his heart smites him with a priuy pinch , till he sets all right againe with God and man. Hee dares not so much as by countenance offend any of Gods little ones , nor afford a good looke to a varlet , nor yet so to respect their persons , ●s to wrong their cause , for he knowes all these to be abhomination to his Lord , into whose hands he dreads to fall as knowing him a consuming fire , and one that hath prouided Tophet for Princes . When an vnlawfull suit is commenced by power or by friendship , his heart answers ( if not his tongue ) with Iob : How shal I doe this , and answer God when hee comes to iudgement . As for bribes , hee dares not looke on them , lest they blinde his eyes before he beware : such pitch he dares not touch , nor receiue into his bosome , lest it defile him in the open sunne , if tendered in closet or chamber , he feares the timber & stones in the wall would be witnesses against him When he comes in court , he fixeth his ey● , neither before him on that person , nor about him on the beholders , nor behind him for bribes , but vpward on God : generally considering that Christ is Lord Paramont of all courts of iustice , and that now his father hath resigned all iudgement into his hands . Hee stewards all to his content , promotes his profits without wrong to the Tennant . Looks so to the Church , that the Common-weale receiue no detriment : and so to the Common-wealth , as the Church shall surely flourish : so countenancing the seruants of God , that hee wrong not the worst worldling : maintaines piety , and neglects not equity : keepes his house well , but his Church better : in frequenting whereof , he with his family are presidents to all the hundreds where hee dwells : And in a word , doth as much good by his example , as by his authoritie . This is the godly man , whom the Lord chuseth and guideth , whose praise and reward is of God : which Dauid hauing found true in his life , a little before his death , recordeth to al ages . The spirit of the Lord spake by me , and his word was in my tongue . The God of Israel spake to me , the strength of Israel sayd , thou shalt beare rule ouer men , being iust , and ruling in the feare of God. Euen as the morning light when the sunne riseth , the morning , I say , without clowds , so shall mine house be , and not as the grasse of the earth is by the bright raine . For God hath made with mee an euerlasting couenant , perfect in all poynts and sure . Let the Diuell & the world storm and burst with enuy , one of these is worth a thousand of the common sort , though men will see no difference , but say ; Are not all honest and sufficient men ? Let men talke of their quiet and peaceable neighbours , and good house-keepers , good Common-wealths men : though these be good things , yet if religion com not in , as a number to make them of some value , they are but all as cyphers in Gods account Now if God thinke so meanely of these , who are either meere ciuil and politique men , or idle pleasurable Gentlemen , what reckoning doe we thinke hee makes of such prophane vncircumcised vice-gods ( as I may in the worst-sense best terme them ) that sell themselues to work wickednesse ? that giue themselues to all good fellowship ( as they call it ) and to all excesse of riot ( as the Apostle calls it ) and that hate to be reformed : such I meane as hold religion a disparagement to Gentry , and feare nothing more , then to haue a name that they feare God , who thinke when they haue gotten an office , they may swear by authority , oppresse by licence , drinke and swill without controll . What shall I say of such ? are these Gods , and children of the most high , or the charracters of his most holy Image ? Diuels are they rather , then Deputies for him , Imps of his Kingdome , farre better becomming an Ale-bench , then a Shire-bench , and the barre , then ● Iudgement seat . But what shall I say to such mock-god-like Esau's● shall I take vp the words of Moses : if thou wilt not feare this glorious name , The Lord thy God , I will make thy plagues wonderfull , and of great continuance : Or those of Dauid , which perhaps will fit them better and these times of imminent changes , They know not , and vnderstand nothing , they walke in darknes , albeit the foundations of the earth be mooued : I haue sayd ye are Gods , but yee shall die like men , and fall like others . Or wil they suffer the Prophets exhortation , who art thou that dreadest a mortall man , whose breath is in his nostrils , whom the moth shall eat like a garment , and the worme like wooll : And forgettest thy maker , that hath spred the heauens , laid the foundations of the earth , that giueth the first and latter raine , that hath set the bounds to the sea , &c. Or will they heare Salomons end of all ? Feare God , that will bring euery secret to iudgement : or a greater yet then Salomon , Feare him that is able when he hath killed the body , to destroy the soule also in hell fire for euermore . Well , the Lord cause them to heare , that hath planted the eare : and plant his feare in their hearts where it is not , increase it where it is , that there may bee more holy Magistrates , and that the holy may yet be more holy . And then we hope the other two properties following will more abound , and we shall spend the lesse time and labour about them : For men fearing God truely , will be also Men of truth . Without which , shew of religion is but lying vanity : a glorious profession , but plaine hypocrisie : And courage , if it bee not for the truth and in the truth , is but either Thrasonicall audacity , or wicked impudency . And therefore this character added to the former , ioynes those which are in the forme of Iurates , and ought to bee in all Offices , good men and true . This stile , men of truth , admits two interpretations , both compatible with the text and theme . A man of truth is either a true Israelite , a true Nathaniel voyd of guile , as truth is opposed to hypocrisie , or else a louer of the truth , as truth is opposed vnto falshood . One that in particular cases , suites , & controuersies betweene man & man , counts it his honour to sift out the truth , maintaine the truth , stick to it , not suffering himselfe to be misinformed by Tale bearers , Prompters and Sycophants : nor misled and peruerted by the false pleading and colouring of consciencelesse Counsellors : But brings iudgement to the ballance and rule of righteousnesse , & delights ( as the hound doth naturally in senting out the hare ) to search and trace out the truth , out of all the thickets and dens of iuggling & conueyance , labouring as much to boult it out by examination in Hypothesi , as the philosophers by disputations in Thes● : being of his temper that worthily sayd , Plato is my friend , Socrates my friend , but the truth is my dearest friend . Or like Iob , who couered himselfe with Iustice ▪ & to whom Iudgement was as a robe & crowne , who when he knew not the cause , sought it out diligently . And for this purpose , a man of truth keeps men of truth about him : and with Dauid , abandons all lyers out of his houshold : whereas of a Prince that harkneth to lies , all his seruants are Liers . And of such Iustice , which is in truth and for truth , I say ( as of old it was sayd ) neither the euening nor the morning star equalls it in brightnesse . But withall , I must complaine as o● old , that truth is fallen in the streets , and vtterly perished from among men , Iudgement failes and stands a farre off , equity enters not . The cōmon trade of the times , being to weaue hes in all cases , esepecially against the true seruants of God. And the common weaknesse of the times , to receiue the slāders which are broa●hed and bruited by tongues set on fire from hell : so that he that refraines from cunning , makes himselfe a prey , the Latin whereof was all that Lewis the eleuenth would haue his sonne to learne : and is al● the policy that most ●udy and practise : Insomuch that the common by words are , that when men sweare by faith and truth , they swea●e by Idols that are not , names they are and notions , things they are not , nor substances : Iewels they are but such as vse them ' die beggers : honourable Ladies and Mestresses they are , but such as follow them close at the heeles , may haue their teeth dashed out of their heads . Well , let deceiuers thus deceiue themselues , let cunning heads and glozing tōgues make as much as they wil of Tiberius his Art , or the Diuels rather , the father of the Art , of dissimulation . In the end they shall proue it to bee most pernicious to the Students and Masters of it . Let the children of truth iustifie their mother , which hath the reward of honour in her right hand , and of wealth in the left . And if it should be attended with hatred and crosses for a time , yet hee that is Amen , the true witnesse , yea truth it selfe , will reward them in th● end : when he shall shut out with the dogs , all such as loue and make lies ; with whose exhortation I close vp this lincke , and knit with the following , Buy the truth and sell it not , which hee that meanes to doe must be A true hater of couetousnesse , Else will Salomans seuerall prouerbs meet in him . The wicked giues heed● to the false lip , & the lier to a naughty tongue . He taketh the gift out of the bosome to wrest iudgement . Acceptation of gifts proue commonly preuaricatiō to the truth . It is impossible to be a champion to Truth , & a slaue to Mammon : but hee must loue the one and hate the other . It is best therfore to hate the worst , yea the worst of al vices incident to magistracy : the root of all euil , which if it be not rootod out of the Magistrates heart , it alone will poyson all the three former qualities required in him . Neither strength , nor religion , nor loue of the truth , shall bee able to preserue him from enchauntments of couetousnes . Which being an inordinate loue of money , an euill concupiscence of hauing more then God hath alotted , or a lawfull course affoordeth : is such a kinde of Idolatry , as transformeth the worshippers of this golden calfe into Idolls themselues , making them to haue eyes that see not , eares that heare not : only leauing them hands to handle that which peruerteth the eyes of the wise . It bores out their eyes , and maketh them as blind as euer was Sampson and Zede●iah . Eyes you know are tender things , and small motes annoy them , euen handfulls of barley and morsels of bread make such men to transgresse : And a drams waight iniected , encline the golden scales of Iustice to win●● side they please . There is such a strange bewitching power in Bul●ams deceiptfull wages , that he that will admit them for Iustice , shall soone take them for iniustice , if the right hand be full of bribs the left hād must be full of mischiefe . The Diuell as well as the Briber laieth his hookes in this sharp , whereof he that is greedy , & will needs be rich , falleth into his snare , and many other ●oysome lusts , which sinck men into perdition , peirceth their soules with sorrow , their names with reproach ● cause them to swerue from the truth ▪ and make shipwracke of a good conscience : Eue● the most precious things are vile and cheap in his eyes : to whom money is deare , he will not sticke with Ahab to sell euen himselfe to worke wickednesse for the compassing of that his soule loueth and longeth after . But thou oh man of God flie these things , and hate couetousnes with a perfect harred . Hate 〈◊〉 as Ammon did Thamar , first thrust it out of thy hart , and shut & locke the doore after it . Secondly , let thy behauiour and conuersation be auerse and strange from the loue of money . Let all sordid and ff●●hy●u●re he abhominable : all ill gotten goods exeerable ▪ let them stincke in thy nostrils , as ill as Vespatians tribute of vrine . Shake thy lap of bribes with Nehe●●miah Consider as Bernard 〈…〉 Eugenius , How the ●eople may grow rich vnder thee , & not thou by them . Remēber the end of B●b●ms wages , and of Iudas his bag . And wish with Damianus rather to haue Gehazies lepry , then his curse intailed to thee and thy posterity , & inheritance after thee : fretting thine estate as a canker and moth , consuming your flesh as fire , and crying in the eares of the Lord of hosts for vengeance . But what doe I making my selfe ridiculous to this olde doting couetous age of the world : this thame only made the Pharisies laugh at Christ his w●es , because they were couetous : And so doe they serue all our cauears against couetousnesse , applauding themselues and laughing in their sleeues , when they behold their bag● in the chest , and their lands from of their Turrets , saying to themselues , What is a man but his wealth ? What is an office but the fees ? There is a text in Esay , that if Paul had the preaching of it , hee would make euery groping and griping Falix to tremble , I meane such as the Scripture termeth roring Lyons , ranging Beares , Horse-leeches , Wolues , deuouring all in the euening , and leauing none till the morning : as well Iudges that iudge for reward , and say with shame , Bring you ; such as the Country calls Capon-Iustices : as also such mercenary Lawyers , as sell both their tongues and their silence , their clients causes and their owne consciences : who only keep life in the law , so long as there is money in the purse ; & when this golden streame ceaseth , the mill stands still , and the case is altred : such extorting Officers of Iustice , as inuent pullies and winches for extraordinary fees , to the miserable vndoing of poore suitors : such false periurd Sheriffs , Stewards of liberties and their Deputies , as for money falsifie their charges : such corrupted Iurates and witnesses of the post , which are as hammers and swords , and sharpe arrowes in their bretherens hearts : such cheese-bayliffs and lamb-bayliffs , as vex the poore Countrey-men with vn●●ist summons to the Assises & Sessions , with the rest of that Rabble . These Muck-wormes of the world , which like the Gentles breede of p●trefaction , & Beetles fed in the dung , relishing nothing else but earthly things : thinke there is no other godlinesse but gaine , no happines but to scrape and gather , to haue and to hold . Let such consult shame to their houses : let such make their offices as easting nets for all fish that come : till they get the Diuell and all : Let them heape vp treasures of wickednesse & treasures of wrath withall . But where there is any feare of God and loue of the truth , let Iohns counsell preuaile with them , to bee content with their due wages : Let Paul perswade them , that godlinesse is ga●●e with contentation : Salomon , that Gods blessing maketh rich , and adds no sorrow therewith : So shall they follow ●ethro's aduice the better , and proue compleat Magistrates & Officers : Men of courage , men of religion , men of truth , hating couetousnesse , These are the foure Cardinall vertues of Magistrates , of which if all were compounded ; and were as ominent for them as for their place : and did ( as the great Dictator of reason speakes in his Politicks ) as far exceede the vulgar sort in those heroycall vertues , as the statues of the gods , the statues of men : then would people become voluntary subiects , put the scepters into their hands , and the law of commanding and obeying become easie , things thought irreparable would easily be reformed . The third part . But before I come to make vse of what hath beene sayd , let mee , as the third part of my text , and the distribution of Magistracy requires , tell you to whom all this hath beene spoken : not to Iudges and Iustices of peace only , as I feare most haue imagined in hearing it : but to al from the highest and greatest , to the lowest & least Instrument of Iustice , from the Gouernour of the thousand , to the Centurion , from him to the Tithing-man or Decinour . To the which ancient diuision of the Iewish Cōmon-wealth , our platforme agrees in substance . Their Sanedrim or Senate of seuenty , to our Parliament , Counsell-Table , Starr-chamber , Exchequer-chamber , &c. Our Iustices of Assises in their Circuit , and Iustices of peace in their general commission or dominion , & High Sheriffs in their Shires , answering to the Rulers of thousāds . Our Iustices in their seuerall diuisions , Iudges of hundred Courts and Turnes to their Rulers of hundreds , to whom I may adde high Constables in their places , our Court-leets , and Court-barons , to the rulers of fifties ; to whom I add ordinary Constables in their offices , our cheefe Pledges , Tything-men or Deciners , to their rulers of tens . Now all these Iethro meanes , and speakes of euery one of them in their station and degree , conceiuing the Common-wealth , as an instrument not well in tune , ●but the lest of these strings be false or naught . Contrary to the common and dangerous opinion of the vulgar , who to their owne iniury thinke & say , that it matters not for petty officers , Constables and Bayliffs , &c. though they be of the lees and dregs of men ; nay , they hold that for some offices , It is pitty any honest men should come into them . Alas , alas , the more subiect to tentation & vice it is , the more needfull it is that none other should haue them . Oh but ( say they ) a good Iudge or Iustice may help all ; they erre & are deceiued ; it is no one beame , though neuer so bright , that enlightens all : It is not the light and influence of the fixed starres , though the greatest and highest , but of the Sun and Moone , and the lowest and neerest Orbs that gouerne the world . It is the ground-wind , not the rack-winde , that driues mills and ships . It is the Ciuill , as in the Ecclesiasticall body : if Bishops be neuer so learned , and the parishi●nall Minister negligent , worldly , proud , or blind Sr. Iohns , the people perish for want of vision . What can the Superiour doe , if the Inferiour informe not : what can the eye doe , if the hand and foot be crooked and vnserviceable ? yea , not onely if such as be organs of Iustice , such as haue places of Iudicature : but if the media and spectacles of the sense will yeeld a false report , how shall the common sense make a right iudgement ? If Pl●aders and Attourneyes will colour and gloze , if the Clarkes and Pen-men make false records , may not any of these disturb or peruor Iustice ? if the least finger or toe of this body be distorted , I meane Iaylor or Sergeant , or any other that should execute Iustice , be remisse and slacke , then must the Dutch-mans prouerb be veryfied , Looke what the bell is without the clapper , such are good lawes and iudgements without d●e execution . Thus we see in this curious clock-work of Iustice , the lest pin or whee●e amisse may distemper & disorder all : but if care were had to frame all ●hese parts of the building according to the plat-forme of this skilfull Architect , what an absolute ●armony of the parts , what an exact perfection of the whole ; yea , what golden times should we liue to see ? Hearken o yee mountaines and little hills , you Rulers of thousands , you Rulers of tens , you reuerēd Sages of the Lawes , you worshipfull Knights and Gentlemen of the Countrey : yee listen to this charg of Iethro : ye of the meanest place of the common-welth , weigh not things nor persons at the common beame of custome & opinion , but as the golden standart of Gods Sanctuary , with these Goldsmiths waights of my text : which if I shall perswade you to doe , I feare that wee must say with the Psalmist , that sonnes of men Beni-Adam , yea the cheefest men Beni-ish , to be layed vpon the ballance , will bee found lies and lighter then vanity : heere money will not make the man , nor craft carry it away . Euery Nabal of mount Carmel , nor euery Achitophel may not bee admitted . This text saith to euery timorous , prophane , falseharted , couetous person , as Samuel to Saul , God hath rent thine office from thee : and bestowed it on thy better : or as the Scripture of Iudas , let another more worthily take his place : if this order & rule of triall might take place , how many would bee turned out of commission ? how many would bee effici● perdae ? how would benches & Shire-houses bee ●hinned ? As for this present , to the which God hath called me to speake ( for if I had called my selfe , I could not , nor durst not speake ) giue me leaue without offence , to speake that plainly and openly , which I conceiue inwardly : when I haue come into the Shire-house , sometimes to obserue the state of it : it hath presented it selfe to my view , not vnlike to that image of Dan●el , or picture in Horace , or table of the Popes of Rome , which for memories sake I reduce to these two Disticks Ex auro caput est , argentea brachia , vēter Aeneus , admisto ferrea cruraluto Diuino capiti , ceruix humana , ferinus Assuitur truncus Daemonijque pedes . The head of gold . And with such honourable Iudges God hath vsually & for a long time blessed this circuit . If I had euer heard other of these present , I durst not giue titles , lest my maker should condemne me : yet being vnknowne to me but by fame , which hath spoken all good : I desire you to proue and weigh your selues by Iethro's weights , and accordingly to haue peace and approofe in your owne consciences , before the Iudge of all Iudges . The shoulders of siluer . A worthy Bench , yet mingled with som drosse , and not so refined as I haue knowne and seene it , like the skie in a cleere euening , bespangled with bright stars . Many such there bee at this present , God be praised , religious & able Iustices and so many , as I beleeue , few other Benches are furnished withall , yet in this siluer I feare some drosse , some whose skill & ability the Countrey doubts of , being conceiued to be either so simple or so timorous , that they dare meddle with none that dare meddle with them : or else so popular they will displease none . The Diuell himselfe they say may keepe an Ale-house vnder their nose . Others whose religion they call into question , at lest for the truth , and for the power of it : vnlesse religion may stand with common swearing , with drinking , with familiarity with Papists & Recusants , with vngouerned and vngodly families , voyd of all exercises of religion , fraught with spirits of the buttery , Ruffians , Ale-house hunters , and such as are the Sin-tutours and sin-leaders to all the Countrey about them , I hope there bee but few such , I could wish there were none at all . The brest and belly of brasse , the strength of the Countrey , in which ranke I account the great Inquest , Iury-men and Constables , of which number how few make a conscience to present disorders according to oath , or that know and regard the bond of an oath ? The legs and feet of iron and clay , or mire . Indeed the very mire & dirt of the Countrey , the Bayliffs , Stewards of small liberties , Bum-Bayliffs , laylours , &c. if Beelzebub wanted officers , he needed no worse then some of these : what misteries haue they to vex the poore Countrey-men with false arrests ? and by vertue of that Statute tying euery Free holder of forty shillings per annum , to attend the Assises , but I list not to stirr this sediment of the countrey too vnsauoury to be taken vp in a sermon . Oh that some Iehosophet would 〈◊〉 & reforme , or that you Iudges in th●se your dayes of visitations , wold redresse some part of these greeuances , and reduce all to this Ideae of lethro's which indeede would make an Heauen vpon earth amongst vs. An Vtopia I feare some will say , too good to be true , obiecting to me as to Cat● , that he not discerning the times hee liued in , looked for Plato's Common-wealth in the dreggs of Romulus . And so that these Magistrates thus limbed ou● , might be found in Moses golden age of the world , but not in these lees of time . To which I answere , that if Iethr● were now to giue aduice , hee would double the force of it : If Dauids r●a●son bee true , it is now high time for God to worke , for men haue destroyed his Law. Was there euer more 〈◊〉 of courage then now , when sin 〈◊〉 audacious ? of truth , when 〈◊〉 ? of religion , when hypocrisie & i●iquity ? of contentation , when the 〈◊〉 of the world so abounds ? The onely way to repayre these ruines of the dying world is to renew gouernmēt to the primitiue beauty of it : the f●ce whereof I haue now shewed in this excellent Mirrour or Looking-glasse : so you goe no● away , and forget both the comlinesse and sports it hath shewed you , but wash and bee cleane , and such as it would haue you to bee . There being nothing else remaining ●o your perfection , & the peace of the Common-wealth , but this one Item following in my text , requiring assiduity and diligence . Let ●hem iudge the people at al times , &c ▪ A most needefull 〈…〉 in times that loue ease and priuate employments , with neglect of publique , Sitting in the gate is perpetually needefull . Diligence in hearing and ending ca●ses would preuent that greeuance of delayes , which occasioned Iethro his discourse . How doe you thinke it would haue affected him , to haue seen six or seuen I haue heard sixteene sums set vpon one suit . These our English delayes being ( as Marnixius complayned ) worse then the Spanish strapadoes . And it is fit , though publique and generall courts haue their termes , yet 〈◊〉 particular audience of petty gree●ances should haue no vacation . Many are the suits and controuersies , many are the criminall offences that neede continuall inspection . Let him therefore that hath an office , attend to his office with cheerefulnesse ; hee that hath no leisure to heare his neighbours causes : Let him ( as the woman said to Philip ) haue no leisure to beare office . Cursed is he that doth the worke of the Lord negligently , & withholdeth his hands there from . You Gentle-men complaine often of Idoll shepheards , dumb dogs , &c. in the Ministery . But how many such in ●he Magistracy ? Som in commission , that neuer sit on the Bench but for fashion : Constables that are but cyphers in their place . Forsooth they will be no pragmatical fellowes , no busiebodies to trouble the Countrey . Is there no mean between busi-bodies and tell-clockes , between factotum and fay't neant . From this neglect comes that wrong and iniury to the Assises , that such petty causes , tribling actions and complaints trouble these graue and reuerend personages , which a meane Yeo man were Iudge fit enough to end in a chaire at home : when the whole Shire must be troubled to heare and iudge of a curtesie made out of the path , or a blow giuen vpon the shoulder vpon occasion of a wager ▪ or such like bawble-trespasses which I shame to mention . And to punish euery petty larceny , euery small ryo● or disorder , which lighter controuersies and faults , if perticular Office●s wold comprimize & redresse in their Spheares , these greater Orbs should not be troubled with them . Then indeed would that follow , which Iethro assures Moses of in the last part of my Text , ver . 23 If thou do this thing ( God so commanding thee ) then shalt thou & thy people endure , & al this people shal go quietly to their place . An admirable emolument of Magistracy & sufficient reward of all the paines of it : that they and the people may goe home in peace , sit vnder their vines and fig-trees , follow their callings , and that which is the cheefe Iewell of all , may lead their liues in al godlines and honesty . That the gold , blew & purple silke might shine and glister within the Tabernacle , the out side was couered with red skins and goats haire , such a shelter is Magistracy to Gods Church and Religion . Nebuchadnezzar was a great tree , & euery particular Magistrate a little one vnder whose boughs people build & sing , & bring vp their young ones in religious nurture , euen foster fathers ●s Ioseph in Aegypt Such were the rich & religious ●imes vnder Dauid & Salomon , & vnder such as are described , Esa. 32. which whole chapter is worth the reading , as a iust Commētary vpon this poynt , setting foorth the felicity , quietnesse , plenty , vertue and piety of iust gouernours , as are hiding places from the winde , and refuges from the tempest , riuers of waters to dry places , and as raine to the new mowen grasse , &c. Such also were the times enioyed by the Church vnder Constantine , deciphered as I take it , Reu●la . 8. when there was silence in the heauen about halfe an houre , the golden vialls filled with sweet odors , the prayers of the Saints ascending as a pillar of smoke vp to heauen . Of these times see Panegyricall Sermōs , and Encomiasticall discourses storied of old , and one of them at large recorded by Eusebius , which whole booke is nothing but an Elogium of those peaceable dayes , wherin the Church was edified & multiplied . The Common-wealth being to the Church , as the Elme to the Vine , or as the garden to the Bees ; the flourishing of the one , the thriuing of the other ; and the disturbance of the one ; the disquiet of the other . How can men either attend Gods seruice or their owne worke , when they are molested at home with drunkards , barretors , quarrelous persons , when hurried vp to London with suits . As I haue knowne a Constable molested with fiue or six actions , for an act o●●●stice , in punishing vice according to his office . With what bitternesse of spirit do men groāe vnder delayed and peruerted Iustice , when it is turned into Hemlocke , and turnes them out of their wits , some of them swouning at the sight of their orders , as I haue heard from credible eye-witnesses , others ready to destroy themselues , their aduersaries , yea & sometime their Iudges . Oh the benefit of good Magistrats , It is an vnknowne good , as the Country-man in an ancient Poet , when he had met withall , feelingly cries out , that hee had found that summum bonum , which the Philosophers so much sought after , he now enioying more sweetnes of little , then of great reuenues in troublous times . Surely , we Christians ought to prize it as the meane of our greatest good , of our peaceable frequenting of our Churches , and our seruing of God. Marchants make a higher vse , & are more glad of a calme then common passengers : so should we Christians the● Heathens , by how much wee may and ought to improoue it for richer ends of Gods glory , and the saluation of our soules . Lord what manner of persons ought we to be in all godlinesse and honesty , which enioy such length & latitude of Halcion dayes , as we doe ; the tithe whereof , not onely former dayes , but our neighbour Nations would now be glad of . God giue vs the vse and fruite of them , continue and encrease them , which will then bee , when this Text shall be more studied and practized . Then ( s Amos speakes ) shall iudgement flow as waters , and righteousnesse run downe as a mighty torrent ; or as Dauid , Then shall the earth encrease , al people shall praise God , and God euen our God shal blesse vs , and all the ends of the earth shall feare him . And so I make Iethro's preface my conclusion . I haue giuen you counsell this day : Hearken to my voyce , and the Lord God bee with you all . Amen . FINIS . To my louing Brother Mr. SAMVEL WARD . BRother , if you meete with your Iethro's counsel returned from beyond the seas , and as much 〈◊〉 your expectation preserued aliue , as his 〈◊〉 in law was against 〈◊〉 Iniunction , mer●● as much as you will , but bee no more offended 〈◊〉 you haue cause . Ioab 〈◊〉 wider on the 〈◊〉 hand in destroying Dauids Absolon , contrary 〈◊〉 be serious charge , yet Ioab was pardoned , and 〈◊〉 no brother . I haue noted you hitherto inexora●●● for your owne publishing of any thing of your 〈◊〉 ▪ whether out of iudgement , modesty , curio●● ▪ or melancholy , ● iudge not : but when others 〈…〉 them with fruit and acceptance ▪ 〈◊〉 the light , I haue seene you rest content with 〈◊〉 publique good . The like leaue I haue taken , 〈◊〉 like successe , assuring you and my selfe 〈◊〉 the generall welcomnes and vsefullnes heereof to all whom it concernes , which are the greatest number of the land , euen so many as haue any reference to Sessions and A●●iles , if not all sorts of Christians . Onely I feare that the corruption of our times is growne so grosse and Eglon-like , 〈◊〉 it doth not E●ud-like enough sh●rpen the poy●● , and send them home to the 〈◊〉 , that they 〈◊〉 to the quicke . I had my selfe added thereto a pro●ect and per●wasion for the redresse of many abuses crept into offices and officers● ▪ hauing spent so much time in the study of the law , and 〈◊〉 of some offices , ●s made me weary of the errours I ●aw , and heartily wi●h the reformation of them : but ●caring I haue learned too much bluntnesse and plumpne●se of speech among the Lutherans , which is here as p●rme a quallitie , as smoothnes with you , as also loath to meddle out of mine o●b , in my second thoughts I suppressed it . And so wishing vnto this , many diligent , conscionable and ingenuous Readers and Appliers ▪ and to them Gods blessing and the fruit intended , I take my leaue . From 〈◊〉 in Prusia . Your Brother in the ●lesh , in th● ' Lord , and in the vvorke of the minist●ry . NATH . WARD . Notes, typically marginal, from the original text Notes for div A14732-e150 Socrates apud Plat. in Theaet . Notes for div A14732-e290 Scintilla reliq . rect● rat●●is . Lips. Acts 24. 16. and 33. 1 Cor. 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Seges gloriae . Serius triumphus . 〈…〉 Hugo & Bern●●●us . Lyp● . Pol. Praei●dicium extremi Iudicij . Tertul. Heb. 10. 2. Lib. 4. Dist. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Turbid● & Lucid● int●rualla . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hose● 2. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A14732-e5350 Cohen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●gnat . ad M●●rian Cassob . Diuision . Circumspection . 1 Samuel 19. Tanqum sub●asta . Aug. lib. 10. de 〈◊〉 . Dei. cap. 14. Generality . Strength . Wealth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Ierem , 22. 14. Birth . Eccles. 10. 17. Iudg. 6. 19 1 Wisdome and experience . ●ceies . 9. 16. Monstrum cui lumen ademptum . 2 Moderation of minde , or equanimity Courage or Magnanimity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iudg. 7. 3. Iob 28. 〈…〉 Cant. ● Eccles 7. 14. The second Character . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nulla sides haben da papistis 〈…〉 Io●● 3. Rom. 13. Eccles 12. 13. 1 Pet. 2. Summ●boni Iudicis est ne● respicere , neque circumspicere . sed su●picere . Ferus in Iob. 5. 30. 1 Sam. 23. 2. 3. 4. Isa. 52. 8. 12. 13. Ier. 5. 22. 24 The third Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iob 29. 26 Psal 101. 7. 〈…〉 Isa 54. 4. Qui nescit dissimulare nescit ●i●ere . The fourth Character . Prou. 17. 4 Acceptatio ●●uneris est pr●●aricatio veritatis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex●d 27. Deut. ●6 19. Ezek● 3 8. 〈…〉 1 Tim. 6. Heb. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Trees vt de sub 〈◊〉 cres● ai● neq●● qum , sed vt ipsi de ●e . Esay . 33. 14. 〈…〉 〈◊〉 Psal 6● . 9. Ob. Answ. The fourth part . The fift part . Euseb. lib. 10 
A85825	----	Antinomianism discovered and confuted: and free-grace as it is held forth in Gods word: as well by the prophets in the Old Testament, as by the apostles and Christ himself in the New, shewed to be other then is by the Antinomian-party in these times maintained. / By Thomas Gataker, B.D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. This text is an enriched version of the TCP digital transcription A85825 of text R207069 in the English Short Title Catalog (Thomason E671_11). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 141 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85825 Wing G312 Thomason E671_11 ESTC R207069 99866141 99866141 118405 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85825) Transcribed from: (Early English Books Online ; image set 118405) Images scanned from microfilm: (Thomason Tracts ; 103:E671[11]) Antinomianism discovered and confuted: and free-grace as it is held forth in Gods word: as well by the prophets in the Old Testament, as by the apostles and Christ himself in the New, shewed to be other then is by the Antinomian-party in these times maintained. / By Thomas Gataker, B.D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [6], 43, [1] p. Printed by T.R. and E.M. and are to be sold by J.B. at the Guilded Acorn in Pauls Church-yard, near the little North-door, London : 1652. With a preliminary leaf of advertisement. Annotation on Thomason copy: "July 20". Reproduction of the original in the British Library. eng Antinomianism -- Controversial literature -- Early works to 1800. A85825 R207069 (Thomason E671_11). civilwar no Antinomianism discovered and confuted: and free-grace as it is held forth in Gods word:: as well by the prophets in the Old Testament, as b Gataker, Thomas 1652 24917 78 245 0 0 0 0 130 F The rate of 130 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 David Karczynski Sampled and proofread 2007-08 David Karczynski Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Antinomianism Discovered and Confuted : AND FREE-GRACE As it is held forth in Gods Word : As well by the Prophets in the OLD TESTAMENT , as by the Apostles and Christ himself in the NEW , shewed to be other then is by the Antinomian-Party in these times maintained . By THOMAS GATAKER , B. D. and Pastor of Rotherhith . LONDON , Printed by T. R. and E. M. and are to be sold by J. B. at the Guilded Acorn in Pauls Church-yard , near the little North-door . 1652. To the Christian Reader . DUring the time of my restraint and confinement to my chamber ; ( which I am not yet wholy freed from ) by a late sicknesse , that brought me very low , and some relapses , that kept me down ; being by a friend , that came to visit and assist me , advertised , that there was a Treatise abroad , of one Mr. John Saltmarsh , ( a man to me then , save by one or two short Pamphlets , utterly unknown ) wherein I was among other late writers produced , ( traduced , I might say ) as giving some Testimony to the Tenents of the Antinomian party : I could not but desire greatly to see it ; wondring not a little , as a Phocion sometime , what should slip from my tongue or pen , that to that party should be pleasing . Having therefore , to satisfie my selfe therein , procured a sight of the book , and finding therein the matter reported answerable to the report that had been made to me of it ; I was the rather thereby induced to looke into the work ; albeit the very b specious , glorious and deep promising Title it selfe , ( which yet sometime is wont to moove matter of c suspition ) that the Frontispice at first presented me with , as affording upon an experiment of many yeers , a cleerer discovery of Jesus Christ and the Gospel , sundry soul-secrets opened , and the Gospel in its glory , liberty , freenes , and simplicity for salvation further reveiled ; might have been d a bush sufficient of it self to invite to such pretious pretended liquor , and to such choise , abstruse and usefull matter . I tooke some time therefore to read it thorough ; and having upon a serious and advised survey of it , observed , that not only the godly Ministry both of these and former times , ( and as well the Divines themselves as their Divinity ) was therein grievously traduced ; but the doctrine of the Gospel also miserably corrupted ; I could not forbear , notwithstanding my present weaknesse , yet to strain a little ; and to hazzard the incurring of some inconvenience ; partly for the cleering of my self from compliance with those , whose opinions both in Pulpit and by Pres I have publikely protested against ; and partly to unbowel and lay open some part of that unsound stuff that lies closely couched in this covert vault ; leaving the further prosecution and discovery of it to some other skilful Anatomists , of more strength , and of better abilities for such a businesse then myself . To this purpose I had inserted the present discours a good part of it , by way of digression , into a worke of another nature , that then hung in mine hands . but having dispatched that , and finding it to have risen to a far greater bulk then at first I intended , or expected ; in regard whereof it was not sodainly like to see light ; I thought good again to extract thence what concerned this subject , and having somewhat further enlarged it , to let it go by it self , that it might the sooner come abroad . If by it any may be stayed , that are but wavering or winding yet that way ; or any strengthened and warded against the wiles of such as would withdraw them thereunto , ( for of those that are fixed on it , I conceive little hope ) I shall have cause to blesse God for it , and to think my paines therein wel bestowed . However , my prayer shal be to the e Father of lights , that he will be pleased in mercy , to f enlighten the minds of his faithfull people amongst us , with that Spirit of wisdom and of light , whereby they may be enabled to g discern between sound and seeming , between tru and fals lights ; lest mistaking their way , while they are misled by the latter , like those h that fondly follow some blazing meteores , they fall upon perilous and pernicious precipices to the ruine of their souls ; and while they think to make a shorter cut of it , as imagining to have found out an easier and more compendious passage to heaven , declining those paths , because to flesh and blood they seem the more harsh and unpleasing , that Gods Ministers out of his word , have formerly chalked out unto them , insteed of attaining what thereby they expected , they run hedlong on toward hell . IT is no good prognostik , when men to maintain a cause that they have undertaken to defend , shall either for the gaining , or for the faining of a party , wrest and writhe other mens words , to wring that out of them that neither they speak , nor those that uttered them , ever intended in them . In which kind I find the speeches of many worthy men , some deceased , some yet surviving , by one Mr. John Saltmarsh , in a worke of his lately come abroad , much abused ; being strangely strayned , to make men believe , that they held forth in their writings some glimerings at least of those new counterfeit lights , which those deceased ones , were they surviving to see , would together with such of them , as are yet surviving , in all likelihood , not disclaim onely , but even abominate . But they are gone , tho their works yet remain , out of which matter enough might soon be collected , to shew , how many miles the Antinomians of these times and they are asunder . As for those of them that yet live , they may , if they so please , and deem it a work worth their labour , take a little paines to cleer the passages produced out of their writings , where they find them misapplied . Sufficient it shall be for me , to vindicate mine own from that which out of them this Autor would extract . Among the rest therefore of those a approved Writers , with whom some Truths of Free grace are related by him to be found Sparkling , in Testimony to what is in that his Discourse in part asserted , and in these times , by others Assertors of Free grace ; ( those of the Antinomian party , he meaneth , as he b elswhere expresseth himselfe : ) I find my self , and some words of mine produced ; which I shall endeavour here to cleer . The Point , that he propounds from my writings to be proved , is thus layd down by him . c That we and those commonly called Antinomians differ little . Concerning which Proposition so delivered by him , as speaking in his own person , albeit I could not then , when I wrote , speak any thing at all to it , as having at that time seen nothing of his ; yet now I see nothing , but that I may very freely subscribe it . For I find very little difference between many of his Assertions . and theirs : and they may very well therefore go together . Neither do I conceiv that he intended any whit lesse , where he makes d the Truths here asserted by him , the same with those that are asserted in these times by others Assertors of Free grace . the arrogant Title that our Antinomians usually take and engrosse to themselves , as the onely maintainers of it . Nor , I suppose wil he deny them to be the men that he meant . Mean while this seems to be no better then dissembling , if not down-right halting , to rank himself among those that dissent from them , whom he had before professed himselfe to concur with . If , to salv the matter , he shall say , that he spake thus in the first person , because my words afterward alleaged so runne , The matter in controversie between us and these men . I could easily shew him by some instances , what difference may arise , and e hath arisen from the meer alteration of the person intended or pretended to speak , where no word or title hath otherwise been altered . But I say onely for the present , that this his Proposition is an Axiome of his own , distinct from my ensuing Allegation ; and is such , as unles he include himself among those that differ in opinion from the other party therein mentioned , carrieth with it no good sense . But let us heare , what it is that is produced as my Testimony ; to prove so little difference , between those , in whose person I speak , and those commonly and deservedly called Antinomians . The words , ( with this title prefixed , f Mr. Gatakers Testimony in a late Treatis , Gods eye , &c. in Epist. to the Reader , p. 10. ) are these ; The matter in controversie between us and these men , is not how far forth sin is removed or abolished in believers , or how far forth it is by Justification abandoned , or in what sense God is said to see or not see sin , or take notice of it in believers and justified persons , &c. Now followeth Mr. J. S. his glosse hereupon , g As if all these were granted on both sides . And then comes in his Annotation . h Note . Men of learning you see , and judgement do not cry out Antinomianism on Free grace , or free Justification , as others do , &c. but acknowledge a consent in all these , &c. I will not stand to question what his et ceteraes should mean here ; or who those other are , that should cry out Antinomianism on Free grace , or free Justification . I know none that so do . Nor wil this Autors glosing terms of * men of learning and judgement , ( in both which mine own wants and weaknesses are best known to my self , and I rather i reverence them in others , whom I see my self come far short of in either , then dare to arrogate any eminency in either kind to my self ) any whit work on me , or on any other , I hope , so qualified , as to make them the more slack in vindicating Gods truth against those , that under colourable and plausible pretences endeavour cunningly to corrupt it ; or to comply in the least degree with those , whose opinions and tenents they shall justly deem , ( as my self according to my weak judgement , others not a few , of far deeper reach and better judgement , concurring with me therein , have in expresse tearms avowed them to be ) both k pestiferous and pernicious . But for his l gloss ; such an one as corrupts the text ; as if all those things were granted on both sides ; and that my self and others , I know not who , learned and judicious , acknowledge a consent in all these . He would herein make men believe , that I come a great deale neerer the Antinomian party , ( for of others I say nothing ) then I ever did , or do still professe my selfe to do . and would pick out of my words , such a consent between our Antinomians and their Opponents acknowledged , as I never therein intended , nor doe my words there , duly weighed , necessarily import . That which may more cleerly appear to any that shal observ the cours of my debate and dispute ; and might have done so to him likewise , had he been pleased to look back to my foregoing discourse , whereunto I there refer my self , in those words , m as was before said : in which place , both my meaning is more fully expressed , and the ground of using that speech withall adjoyned . My intent and purpose in that Treatise was not , either to discusse or deal with the sundry Antinomian tenents that are abroad ; but to single out one onely , and to qit one passage of Scripture from their abuse thereof therein . This point in particular , as by them maintained , having propounded in these tearms , n that God doth not , wil not , cannot , in these times , see any sin , in any of his justified children : to cut of all by-debates , and keep close to the point intended to be dealt in at present , after o some discovery of their wonted tergiversations , I subjoyn these words , to which those cited relate ; p The question then is , what it is that these men maintain , concerning Gods sight of sin in the faithful . which ( to state aright the controvesie , as it stands between them and us ) is not eyther concerning the efficacy of Justification in generall ; or concerning Gods sight of sin generally in such as believe and are justified , ( that which would be observed , to discover the meer impertinency of a multitude of allegations , which out of Orthodox Autors concerning those points these men heap up to no purpose ) but whether God do or will , or can see sin in the same manner in persons so qualified and estated now , as in former times he did . Which words having reference to that single point or question in present controversie so stated , do in no wise imply any consent between us and them in those severall branches there mentioned , ( wherein I doubt not but differences , and those vast ones may be found ) but to cut off the scanning of them , or ought that might be cast in concerning them , as not appertaining to the present debate . And to discover the weaknes and unsoundnes of this inference : suppose we that a Protestant writer being to debate the controversie between us and the Papists concerning their Masse , should in stating of it , say , The Question betwen us and them , is not concerning the nature and efficacy of Sacraments in generall , nor concerning the difference between Sacraments and Sacrifices in generall , nor concerning Christs presence generally in every Sacrament ; but whether Christ in the Masse be really offered as a Sacrifice propitiatory for the sins of qick and dead . could any man with color of reason hence inferre , that the party so speaking should acknowledge a consent in all those particulars between Papist and Protestant ? Yet the inferences are alike . Yea suppose we that the Antinomians and we were acknowledged to agree in those two heds at first propounded : or in those three , which they are afterward sliced out into , ( which this Autor the rather pitched upon , that he might say all these , which of two onely so congruously he could not ) or in many more points then those three , to make out his & caetera , which he was pleased to annex , as if there had been more behind , wherein consent and concurrence should be acknowledged , whereas indeed no more then those three are mentioned , & those not , as he would have it , to be granted , as on both sides agreed in , but to be laid aside , as impertinent to the question in hand . But grant , I say all these , to be agreed in , and more then all that is there mentioned : yet would not all this be of force sufficient to infer , that therefore there is little difference between the Antinomians and us . no more then if one of ours should in precise tearms say , there is no controversie between the Papists and us about the unity of the Deity , the Trinity of Persons , the Deity of Christ , his suffering to save sinners , his rising from the ded , his ascention into Heaven , his return to judgement ; it could thence be inferred , that therefore there is little difference between the Papists and us . The one inference sure would be as good as the other ; neither sound nor of validity to bring so neer together either the one couple or the other . And this shall suffice to shew that in those words of mine nothing les was intended , then this Autor would eyther perswade them , or enforce them , to speak . Thus having dispatched briefly , what concerned mine own particular , I shal take the boldnes to pierce a little into the main body of the book , and to consider of the work it self ; the rather , that my judgement in this busines may further appeer , and how far I am from deeming , much more from asserting such a petite difference between the Antinomians and us , as if we strove but about sticks and straws . The Title holds out Free Grace ; and the Preface pretends Peace . Grace and Peace , very specious , very plausible inscriptions . But if the work it self be thoroughly dived into , it may not undeservedly be doubted , whether the contents of it wil be found answerable to what is promised in the Title page , or pretended in the Preface ; or whether it wil not proov rather ( as he said sometime of some Philosophers and their writings ) like some Quicksilvers box , q that hath the name of some wholesome simple , or sovereign receipt 〈◊〉 , or printed on the outside , when it contaynes ratsebane or some other rank poyson within . For first , as concerning the former , Free-grace ; it is that , I hope , that all tru and faithful Ministers of Jesus Christ highly esteem , frequently preach , eagerly contend for , and by all means labour to advance ; such Free grace , I mean , as the word holdeth out as wel in the writings of the Old as of the New Testament : and such as the Prophets of God propounded and preached in the one , and the Apostles after Christ himself in the other . But that Free Grace , that we find here described , and is by our Antinomians usually asserted , is such ( which I doubt not by Gods assistance but to make plainly appeer ) as differeth much from that , which either the Prophets of God held forth in the Old Testament , or Christ and his Apostles preached in the New . For first as concerning the Prophets and their preaching , albeit this r Autor alledge , as other of the Antinomians also do , that passage of l Esay , so much pressed by them ( but no les abused then that other of ▪ t Balaam , to proov such a free grace as they now fancy ; as if it had been an exhortation made not to those that then lived , but to such onely as then were not yet in being ▪ ) Yet when he speaks out his mind , concerning the ministery of God by his Prophets in those times , he telleth us in plain terms , that , v The whole frame of the Old Testament was a draught of Gods anger at sin . — and God in this time of the Law appeared onely as it were upon terms and conditions of reconciliation : and all the worship then , and acts of worship then , as of prayer , fasting , repentance , &c. went all this way , according to God under that appearance . w and in this strain ( saith he ) runs all the ministery of the Prophets too , in their exhortations to duty and worship , as if God were to be appeased and entreated and reconciled , and his love to be had in way of purchase by duty and doing , and worshipping . so as under the Law , the efficacy and power was put as it were wholy upon the duty and obedience performed , as if God upon the doing of such things , was to be brought into terms of peace , mercy and forgivenes ; so as their cours and the service then , was as it were a working for life and reconciliation . Now whether these words do not evidently and cleerly hold out an utter deniall of Free grace then taught , especially as they now decipher it , let any indifferent reader judge . But in few words , ( to pick out one medium onely , made up of two clauses alone , that wil easily evince it , ) I thus argue ; Where Gods love is to be had in the way of purchase , and the whole efficacy and power is put as it were on the duty and obedience performed ; there is no free grace , much les such as these men describe it : But so it was ( saith this Autor ) in all the ministery of the Prophets . No free grace therefore was preached by them . yea consequently , none saved by free grace in those times . for x how could they be saved by that , that was never preached to them ? Yet the Apostle Paul affirms , that all that were ever justified , either in those times or these , were y justified by free grace . and by it the Apostle Peter assures us , that those were z saved that lived in those times , as wel as we that now live . Besides that herein he makes the Prophets of God ( as he doth the like also by the Ministers of the Gospel , for treading , as he saith , in their steps ) no better then meer mountebanks and deluders of Gods people ; yea God himself speaking by them , a not unlike the Gentleman , who because he would seem free to his neighbours , ( he wil not refuse , I hope , to own his own similitude ) bid fil out wine freely ; but had commanded his servants before hand so to burn it , that it should be too hot for any of them to drinke . For so he intimates in his application of it , that by some Ministers the Wine in the Gospell is so over-heated with conditions and qalifications , that tho they seem to fil it out freely , yet poor souls cannot taste of it ; and tho free grace may be in the notion of it , yet not in the truth of it . Now what may be the ground of this sore and grievous charge ? do our Ministers clog their offers of grace with any other conditions and qalifications , then the Prophets , Gods Ministers and messengers ; in those times did ? No . it is not that , that this Autor chargeth them with : but this rather ▪ that b they run in a legall strain , and would work God down into his old and former way of reveiling himselfe as under the Law , when he seemed to be onely in the way to reconcilation and peace , rather then pacified ; such as he formerly described . If then the Ministers under the Gospel , whom he thus traduceth , fill out this Wine heated with no other conditions and qalifications , but the very same that the Prophets did in the time of the Old Testament ; and they filled it out then no otherwise then they had good warrant from God ; then I see not , how it can be avoyded , but that God is hereby made like that Master , and the Prophets , his Ministers and Messengers , in those times at least , guilty of such deluding snd jugling with men , as this comparison of his imports . So that when Esay c inviteth all to come and drink freely without money or price ; he makes a shew indeed of filling out the Wine freely , and there is in his words as it were a notion of free grace ▪ but when he comes in afterward with so many conditions and qalifications , d of audience , and obedience , and supplication , and reformation , and reversion , &c. he doth so over-heat it , that poor souls for fear of searing their lips , dare not put the cup to their mouths . I conclude for this former branch : If the grace of God tempered with such conditions and qalifications , as the Prophets generally used , tho it may in notion seem tru , yet in truth it is not free ; ( nor is any notion indeed tru , that hath not truth in it ) then the Grace of God preached and propounded to the faithful in the time of the Old Testament was no free grace ; and consequently no grace : ( for e grace is no grace , unles it be free ) and the Prophets in those daies did but delude Gods people , pretending to propound and preach grace unto them , when as indeed they did nothing les . And whether these things follow not from this mans grounds , let any intelligent and indifferent Reader judge . Yea but whatsoever God and his Prophets ( for whatsoever they did , was by his direction and appointment done ) did in the time of the Old Testament ; yet I hope Christ and his Apostles propounded and preached free grace in the New . Let us pas therefore on from the Old to the New ; and consider whether by this mans grounds and principles our Saviour himself preached either Gospel or free grace . f God then , saith our Autor , maketh no Covenant properly in the Gospel as he did at first ; but his Covenant rather is all of it a Promise . — g and yet God covenanteth too : but it is not with man , but with Christ . — God agreeth to save man . but this agreement was with Christ . and all the conditions was on his part . — no conditions on our parts . And again : h A covenant in the strict legall sense , is upon certain articles of agreement and conditions on both sides to be performed . thus stood the old Covenant ; there was life promised upon condition of obedience . but the Covenant under the Gospel is all on Gods own part . i like that with Noah , Genes . 9. 11. — against the way of the old ; wherein man was to have his life upon condition . How this agreeth , with what elswhere he tels us , that k the Gospel is formed up of exhortations and perswasions , and conditionall promises , &c. I stand not now to discusse , but proceed . l Salvation , he saith , is not made any puzling matter in the Gospel . it is plainly , easily , and simply reveiled ; Jesus Christ was crucified for sinners . this is salvation . we need go no further . — all that is to be done in the work of salvation , is to believe that there is such a work , and that Christ died for the amongst all those other sinners he died for . And again , m This is short work , Beleev and be saved ? and yet this is the onely Gospel work and way . As for repentance , and sorrow for sin , and self-deniall , and the like , to tell men of these , or pres them upon any , as things required of all those that expect a share in the salvation purchased by Christ , it is taxed by this Autor as a legall , no Gospellike way : and they are ever and anon girded at , as Legall teachers , that n bid men repent , and o be humbled , and be sorry for their sins , and pray , and p lead a new life , q walking according to Gods Law , by the way implying , as if those that pressed those things upon them , spake r nothing at all of Christ ) and that s set them upon duties ; and t tell them of conditions , and qalifications . against which that passage in v Esay before mentioned is v opposed . Yea for faith it self , albeit sometime , with x the Apostle , he acknowledge , that y without faith it is impossible to please God ; yet neyther is that reqired as a condition to make Christ ours ; for , z Christ is ours , saith he , without faith . Now consider we in the next place , what manner of preaching our Saviour Christs was ; that collating the Gospel by this man described , with the Gospel that Christ preached , we may see how wel they sort and sute the one with the other . a I came , saith our Saviour , to call sinners to repentance : and , b Vnlesse ye repent , ye shal all perish . and , c Verily , I say unto you , Vnles ye be converted , and become like children , ye shall not enter into the Kingdome of Heaven . And , d If a man wil come after me , let him deny himself , and take up his cros and folow me . And , e If any man come to me , and hate not his Father and Mother , and Wife , and Children , and Brethren and Sisters , yea , and his own life also , he cannot be my Disciple . And , f Whosoever he be of you , that forsakes not all that he hath , he can not be my Disciple . Here is no such short work as Mr. S. makes of it . Here are conditions , you see , reqired ; and those not of faith alone , but of repentance , and humiliation , and self-deniall , and conversion , and renouncing of all , g in disposition and purpose at least . But compare we now his new model , with these and the like passages of our Saviour , and see how they agree ; whether the Gospel that he describes , and the Gospel that Christ taught ; the free grace that Christ taught , ( if at least he taught any ) and free grace , as this man fancies it , be one and the same . and whether graee and Gospel come neerer to Christs way , that that he gives out , or that that he girds at . Or , if you please , cast we our eye back to his former comparison , and consider whether it may not as wel be applied to our Saviour himself and his preaching , as to them and theirs , whom he would fasten it upon , going no further then he did . For may not a man , building on Mr. S. his grounds , and speaking in his langvage , say of our Saviour , that he made a shew indeed of filling out his Wine freely , when h he called upon all that travelled and were heavy laden to come to him , with promise to refresh them ; but he hath heated it so with conditions and qalifications of believing , and repenting , and humiliation , and conversion , and self-deniall , and renunciation of all , that men could not drink of it without sealding their mouths ? and it was no marvel therefore , that the young man i went so heavy away from him . Nor do I wonder now so much that Mr. Eaton , in whose steps this man treads , should make Christ a legal teacher . ( and what should it greiv any servant of his to have that name given him , that is given his Master either before him , or with him ? ) k Christs Sermons ( saith he , as the Prophets , saith Mr. S. ) for the most part , run all upon the perfect doctrine and works of the Law . relating withall some of the above-mentioned passages . And if such as this be no Gospel preaching , nor such as wil stand with free grace , then undoubtedly our Saviour never preached , either Gospel , or free grace . If any shal object , as this Autor doth , that l Christ tels you in few words ; and his Apostle in as few . As Moses lift up the Serpent in the wildernes , so the Son of man must be lift up , that whosoever believes on him , should have life . m John 6. and Paul tels you , n If thou shalt confesse with thy mouth the Lord Jesus , and shalt believe in thine heart , that God raised him from the ded , thou shalt be saved . The answet is easie . Our Saviour Christ in his preaching cannot cros , or contradict himself . what he saith in this latter place , doth wel concur and consist , with what he said in the former . He propoundeth faith , and mentioneth it only there ; not as if he reqired nothing els but faith of his followers , or of those that shal have share in the salvation by him purchased ; for there is . no exclusive in the text ; nor are his words les peremptory in those other passages , then in this . and altho o unto justification nothing but faith is reqired , because faith hath a peculiar office in that work that no other grace hath ; yet there is more then faith reqired unto salvation . nor was it needful that Christ should every where name whatsoever he reqired . and sufficient it was for him sometime to name faith onely : for that the faith which he there nameth and reqireth is such , as without those other reqisites joyned with it , cannot be sound and sincere . As for the Apostles of Christ , what the subject matter of their Sermons was , and what method and manner of preaching they used ; how exactly treading in their Masters steps , as himself did in the steps of John his forerunner ; how dissonant from that that this Autor propounds and commends ; how consonant to that he thus girds at , and traduceth as a legall and no Gospel-like way ; wil plainly appear , if we shall but briefly consider , what John Baptist began with , our Saviour himself seconded him in , gave in charge to his Apostles , and they constantly observed , from the first to the last : wherein we shal have a short breviari of the whole Gospel , as in Scripture it is described . John , we know , began with preaching of pardon of sin , and salvation , upon condition of faith and repentance , and newnes of life . For he called upon them to p repent , and to q bring forth fruits beseeming repentance . that is , whereby the sincerity of their repentance might appear and be approoved ; withall telling them , that for satisfaction to be made unto Gods justice for their sins , they were to believe on Christ , to rest and rely on him , as r the Lambe of God , who by his sufferings did take away their sins . for s so the Apostle Paul tels us he preached ; and this Autor therefore spake not so exactly or warily in another Treatise of his , where he saith , that * John preached repentance ; Jesus Christ faith and repentance . as if John had not preached as wel faith as repentance : which the Apostle saith he did . Now as our Saviour in his first Sermon went the very same way that John did , ( He began to preach , saying , ſ Repent ; saith one Evangelist ; t Repent ; and believe the Gospel , saith another . ) so in sealing the Apostles his Disciples their commission ; he biddeth them , u Go out into the wide world , and preach the Gospel to every creature . But what Gospel ? or what manner of Gospel was it , that they were to preach ? the Gospel of life and salvation , upon condition of faith , and repentance , and obedience . that , v whosoever believs and is baptised shall be saved : whosoever believeth not , shal be damned . Yea but , where have we repentance , wil you say , and obedience ? And , that x repentance and remission of sins , ( that is , remission of sins upon repentance , as before with John , y repentance unto remission of sins ) be preached in his name . and , z teaching them ( saith he ) to do , whatsoever I command . and what he commands and requires of all his , was before in part shewed . And did not the Apostles , think we , keep to their commission ? or preached they any other Gospel then what Christ their Master had enjoyned them ? No other , undoubtedly . We may boldly say of them all , as one of them of himself . they had the grace a to be faithful . but had not so been , had they swarved from their charge . Yea but , saith this Autor , b What did Peter preacht , Cornelius , or Philip to the Eunuch , or Ananias to Paul , or Paul to the Jaylor , but Jesus Christ onely ? I answer . 1. It is most certain , they could lay c no other foundation , for man to rest and rely on d for salvation , but Christ onely . But it followes not hence , that they preached nothing els ; or that they offered and tendered salvation by Christ without any condition at all ; or otherwise then as Christ had himself propounded it , and enjoyned them to preach it . 2. We have e not their whole Sermons , but some brief summaries , or some principall heds of them . 3. In these summaries of them , we have those things preached and pressed , for which this Autor taxeth his brethren as legalists ; repentance by Peter , in his f first , and g second Sermon ; and that in the former pressed upon those , that were h pricked in heart already ; in the latter backt with i a return , that is , alteration of cours of life . 4. In some they needed not to pres much , what they found them wrought unto already . Ananias needed not to pres Paul to prayer , as k Peter doth Simon the sorcerer , because he was l by God informed beforehand , that he prayed . nor Peter to pres holinesse of life upon Cornelius , whom he found m moulded and wrought in that regard to his hand ; but to n acqaint him with the particularity of the Messias his person , whom yet he had beleeved on , and expected before : and yet he preached more then Jesus Christ onely to him ; when in that Sermon he assured him that o in every Nation , whosoever he were that feared God , and lived righteously , he was accepted with God . 5. It is as absurd to imagine that ' Paul preached not as wel repentance as faith to the Jayler ; because there is no expres mention of repentance in the Text ; as to suppose that Peter preached not as wel faith as repentance to the Jews , because in his Sermon there is no expresse mention of it : or that our Saviour preached not faith , but repentance onely in his first Sermons , because * Matthew makes mention of this latter alone : what if I should ad ? or that the twelv preached not faith as wel as repentance , because Mark saith no more , but that p they went out preaching that men should repent . Such negative arguments proov nothing . 6. If we shall demand of Paul , what his constant cours of teaching was in his preaching of the Gospel , and publishing the covenant of grace , he wil tel us , that it was the very same , both for matter and method , that his master began with , and not one way to some , and another way to others , as this Autor seems q sometime to imply , but the same for substance , both to Jew and Gentile . r Testifying , saith he , both to Jews and Gentiles , s Repentance towards God , and t Faith on Christ . and he putteth repentance ( therein following u his Masters method ) in the front . And yet more fully , relating both his commission from Christ , and his putting of it in execution : for the former he saith , that x Christ sent him to the Gentiles , to open their eyes , and to turn them from darknes to light , and from the power of Satan to God , that they might receiv remission of sins , and a share among those that are sanctified by faith on Christ . and for the latter , that y out of obedience to Christs command , and in pursuance of this his commission ( which I suppose he understood as wel as this Autor , and kept as close to it , as any Antinomian of these times , yea as any that ever preached Christ ) z he preached , or published , both to the Jews and to the Gentiles , that they should repent , and turn to God , doing works beseeming repentance ; such as might shew them to be truly penitent , and their repentance to be sound and sincere . And thus Pauls preaching to the last , comes home to John Baptists preaching at first ; and is the very same , you see , with that , which this Autor makes to be the very character of a Legall Teacher . Oh but the pressing of these things as a duties , without which a man can have no interest in Christ , that is it that argues a legal Teacher . I might for warrant hereof alledge that of our Saviour , as b Vnlesse you believ that I am he you shal die in your sins . so c unlesse ye also repent , ye shall perish . and that of the Autor to the Hebrews , d without holines no man shal ever see God . ( but that Mr. Eaton e tels us , that that of our Saviour , f Blessed are the pure in heart , for they shal see God ; is not Gospel , but Law . tho therein I beleeve him not ) and that of John , g He that saith he is in Christ , is h indebted , ( is obliged to it , as a debt , as a duty : for what is duty but du debt ? ) to walk as Christ walked : to live as he lived . But I wil insist onely upon Paul , as zealous and as precise a preacher of free grace as ever any . he , albeit he affirm confidently , that i there is no condemnation to those that are in Christ ; yet he subjoyneth withall , ( and that is , I suppose , a qalification at least ) k who walk not after the flesh , but after the Spirit . and yet further , a litle after , l Therefore , brethren , we are m debtors ( we stand obliged and bound to it as a du debt ; if ever we look to be saved ) not to live after the flesh ; but ( as before he said , to be thence supplied here ) to live after the Spirit . and that this is his meaning , and it is in nature of a condition on mans part reqired , it is apparent by what followes ; n For if ye live after the flesh , ye shal die : but if by the Spirit ye mortifie the deeds of the body , ye shal live . Which tho it be pure Gospel , and life even upon such terms propounded , free grace ; ( for no Law ever promised life unto mortification of the flesh ; no more then the sight of God to such imperfect purity , as our blessed Saviour above spake of ) yet if the Minister of Christ shall in these daies pres , he shal not escape the odious and opprobrious brand of a deep and down-right Legalist . Howbeit we need not be ashamed a whit of our teaching , when we can vouch such precedents as these are for it , in regard either of this or any the like aspersions or ignominious terms , that presumptuous and self-conceited persons shal endeavor to fasten upon us , and must light upon them as well as upon us , who have in their teaching taken that cours before us , and with whom if we must be deemed erroneous , we shal not blush so to be ; but shal o esteem it p a grace to be disgraced with them , and for doing as they did . To draw all to a hed , if the Gospel propound and promise pardon of sin and salvation q without any condition at all , as this Autor tels us , required on our parts ; and all conditions and qalifications which he is so r oft girding at ▪ destroy the freenes of grace : then neither John the Baptist , nor Christ , nor the Apostles of Christ , from the s first to the t last , did any of them preach either Gospel or free grace : and if the Gospel and free grace , that this Autor and other his coasserters of free grace , hold out to us , be such , as admits not , nor acknowledgeth any such conditions or qalifications as have been above-recited , then we may boldly conclude , that it is another Gospel , and another free Grace , then ever John , or Christ , or his Apostles preached . But this Autor , a if he have erred in any thing , he saith , it is in filling out that Wine too freely , which the Master of the feast , if he mistake not , hath bidden him , saying , Drink , yea drink abundantly , O beloved . Can. 5. And , b if he must erre , he would erre rather with those that pas for Antinomians , then with those that go for Legall Teachers . c the former whereof he must prefer before the Latter ; for that they being jealous least free grace loose her ● , cry down men to exalt Christ ; whereas those other being jealous , lest bolines should be sleighted ; to exalt men cry down Christ . and the danger here , it seems , therefore also he supposeth the lesse , because d Free grace can not of it self tempt any to sin . Where first , for the filling out of this Wine TOO freely , let me advise him in sober sadnes , to be wel advised what he doth , and to take heed how he contract the guilt of so haynous an exces . it is liqor too * precious to be wastfully spilt . If the Master have choice Wine reserved for his reconciled friends , that are willing ( tho before at ods , yea at dedly fewd with him , yet now ) to come in , and entertain terms of amity with him ; and the servant shal pour out of it to dogs and swine , or serv it out to sturdy rogues and idle vagrants at the dore , such as either scorn and curs his Master , or refuse all commerce and acqaintance with him , tho invited thereunto , because they like not his disposition , nor can endure his demeanour ; I suppose such a servant would have litle thanks from his Master for his labour . And had not this Autor clipt off the first words of the Text , which he points us to , for his warrant herein , it would alone have been sufficient to check this his professed profusenes , and have enformed him withall , what manner of persons they are , unto whom this Wine is to be dispensed ? Eat , O friends , f saith he , and drink , yea drink abundantly , O beloved . But what speciall warrant by revelation or enthusiasm ( matters now a daies much pretended ) he may profes to have for this , I know not . Wel I wot , and am sure , that neither the place alledged , nor any other Scripture ( the onely sure touchstone we have now to try truths by : for the Spirit speakes not but according to it ) doth or can warrant , much les enjoyn any such exorbitant exces , either in this particular , or in ought els . 2. For the crying down of Christ ; it is a foul and fals calumny : which together with many others of the same stamp , this Autor here would fasten on the faithful Ministers of Christ ; men as jealous of , and zealous for , the honour of Christ their Master , ( I may boldly say it , for their labours shew it ) as himself . 3. It is true indeed , that Free grace cannot of it self have such an effect as he speakes of . but this brother may remember , what a zealous preacher ( as g his name imports ) and assertor of Free grace telleth us , that there are not wanting , and those not a few , that h turn Gods grace i into wantonnes , or lasciviousnes . and men may preach and publish free grace in that manner , that they may by such their preaching , pave a path to that foule abuse . which that many of our Antinomian tenents do , is to me beyond controversie and I shal leave it to the consideration of others religious and judicious , to deem and determine , whether some assertions scattered here and there in this discours do not warp too much that way . among the rest whereof take these for a tast . 1. k The promises belong to sinners as sinners : l not as repenting , or bumbled sinners . Whereas our Saviour saith , that m he came to call sinners to re pentance . and to save consequently not all , but penitent sinners onely . for , n unlesse they do repent , he tels them expresly they shal perish . 2. o All that ever received Christ , reeeived him in a sinful condition . Yet the Apostle enformes us , that that faith whereby we receiv Christ ( for p to receiv him , the Evangelist tels us is to believ on him ) is not an holy onely , but q a most holy faith . nor can a man be said to be in a sinful condition , whose r heart is possessed of so holy an habite or disposition ; term it whether you please : nor can the heart act to the receiving of Christ , until it be thereof possessed . For how can a man put forth an holy act , while he remains stil altogether unholy ? 3. They are but weak beleevers , and like melancholy people , who think things far otherwise then they truly are , right smoking Flax , wherein there is more smoke then light , more ignorance then tru discerning . Which among other things , t think ( poor souls ) that tho God be reconciled with them , and love them at some times ; yet he may be provoked again & angry again for new sins and failings ; and are then much troubled , how to come at any peace again , as they were before . — u they suppose they can not sin so as they do , and yet not be accountable . ▪ x and think that afflictions are sent upon them for their sins . Yet the Apostle telleth the Corinthians , that they might and did a provoke God by som unadvised courses and carriages : and that b for some such Gods afflicting hand was upon them ; and I suppose God called them then to account . But what is this , but to encourage men freely to offend and sin , without feare of offending of God , or provoking him to wrath , or being ever called to any account , or chastised at all for it ? making God like a fond indulgent father , an other Ely , if not more regardles then c he of his childrens cariage ; not affected at all with it , tho it be never so scandalous , and disgraceful to their Christian profession . Of the same , or the like stamp is that which followeth ; tending to beat men off from being troubled at all for their sins , as d David , or e Peter were ; and from seeking to make up the breaches made between God and them by their sins , and to make their peace again with him , by their renewed practice of repentance . 4. f All worship and spirituall obedience is to run in the way of this dispensation , not for procuring love or peace with God , nor for pacifying . 5. g There is nothing but the taking in of the Law , and accusings and condemnations of it , that can trouble the quiet and peace of any soul . for where there is no law , there is no transgression ; and where there is no transgression , there is no trouble for sin . all trouble arising from the obligement of the Law , which demands satisfaction of the soul for the breach of it , and such a satisfaction as the soul knows it cannoe give , and thereby remains unqiet ; as a debter , that hath nothing to pay . Yet David , albeit h having from the mouth of God , by a special expresse , received a release from the condemnations of the Law , was i troubled , and that not a little for his sin , if we may believ him , or the Spirit of God speaking by him . nor was that therefore the ground of his trouble for his sin ; nor is it the onely ground of such trouble , that this Autor here affirms . But proceed we . 6. k No sin can make one les beloved of God . Had he added but , or les liked ; he had spoken full out in plain terms after the usuall Antinomian strain , but he is somewat more cautions herein then some other . Yet being a scholler , he need not be minded of that distinction so common in the schools of a love of benevolence , and a love of complacence . tho God never loved David the les in regard of wishing wel to him , for any sin committed by him : yet was he not so wel pleased l with him , when he committed some sins ; nor was he in regard of his paternall displeasure after the committing of them , m reconciled unto him , until he repented of them ▪ and humbled himself for them . But his reason . 7. n Nothing in us can make God love us les ; because he loves us not for any thing in our selvs , but in and through Christ . Yet God doth love us also , ( by his good leav ) for his own graces in us , and our exercises of the same . o The Father himself loves you , ( saith our Savior to his Disciples ) because ye love me , and believ that I came out from God . 8. p If he should love us more or les , as we sin more or les , he should be as man . And in some things he is as man . for q man bears Gods image . and r a good man resembles God . God is in somethings as a natural father . himself saith it . s As a father pitieth his children ; so the Lord pitieth those that fear him . Yea in this particular he is like a discreet parent ; who tho he love his child deerly , as wel when he doth amisse , as when he doth well ; yet is he not so wel pleased with him , nor can take that delight in him , when he seeth him take some evil course , as otherwise he might and should ; yea therefore is he then angry with him , because he loves him ; and chastiseth him for this end , to reclaim him from the same . Thus the Antinomians themselves confes that God caried himself toward his in the times of the Old Testament . And the like Christ himself professeth of himself in the New Testament . t As many , saith he , as I love , I rebuke and chasten . be zealous therefore , and repent . To these may be added those other his assertions concerning Faith . 1. a Faith is truly and simply this , a being perswaded more or les of Christs love . And what prophane wretch almost is not prone enough hereunto ? or may not nourish such a perswasion more or les upon groundles grounds ? we may wel say of such perswasions as himself elswhere of desires . b Who is there that have not a desire ? All the World of common believers are carried on by this principle of a desire . and are they not by the like principle of a perswasion ? 2. c Men cannot believe too suddenly . Yes ; they may believ too sodainly , as did Simon the sorcerer . suretoo soon ( and if too soon , then too sodainly ) presume and be perswaded they may of Christs love , if that be faith . 3. e None can beleev too hastily on Jesus Christ . Tru. but to beleev on Jesus Christ , and to have some perswasion more or les of Christs love , are divers things . 4. f We ought not to stay the exercise of our Faith , for repentance , or humiliation , or any other grace . As much as to say , beleev we may , tho we do not repent . directly contrary to g Christs own and h his Apostles method . Yea but can we have tru faith then without repentance , and without any other grace ? 5. i None ought to qestion whether they beleev or no . Yet the Apostles incite men to try their faith , and the sincerity of it , both k Paul and l James . 6. m In the Gospel all are immediately called to beleev . To day , if ye wil heare his voice . Were they called on so in the Gospel ? and were they not called on in like manner under the Law ? I suppose those words were the n Psalmists , before they were the o Apostles . And are not men called upon in the Gospel to repent immediately , as wel as to beleev . p Paul was mistaken sure if it were not so ▪ and our Saviour himself saith , q Repent and beleev . 7. r Christ commands to beleev . and this is his commandement , that we should beleev in the name of his Son Jesus Christ . Now commands of this nature must be obeyed , not disputed . Gods servants do not reason their duty out first with themselves , but fall to doing as they are commanded . And doth not Christ command s to repent as wel as to beleev ? yea doth he not t command first to repent , and then to beleev ? for in that order his words run . And had this Autor but writ or red out the text he cites , he had found somewhat more then faith in it . u This is his command , that we beleev in his Son Jesus Christ , and that we love one another as he gave us commandement . But why commands of this nature ? is not the commandement of repentance , and charity , and conversion , and humiliation , of the same nature with that of faith and belief ? or are there any of Gods Commandements then , that because not of this nature , may be disputed , and not obeyed ? for some such matter do these terms of restriction import ; to wit , that some of Gods commands are of that nature that they must be obeyed and not disputed ; others of that nature , that they may not be obeyed , but disputed . No servant indeed of God ought to reason his duty , why God should command him to do this or that , either with God , or with himself . but when he doubteth what it is , that God enjoyneth him , he may x examine and search what the good will of God is , that he may not be mistaken in it ; and so think that he hath done what he should , when he hath done nothing les . like those that y thought they did God good service , when they did that that he utterly abhorred . and when they have done , what they supposed they should do , they may without wrong or disparagement to their Master , unles the Apostle were mistaken , z try and examine their work , whether it were so done as it should be . Yea but , saith this Autor ; 8. a We ought no more to question our faith , which is our first and foundation graee , then we ought to question Christ the foundation of our faith . 9. b I find not any in the whole cours of Christs preaching or the disciples , when they preached to them to beleev , asking the qestion , whether they beleeved or no , or whether their faith were tru faith , or no . I find one saying , c I beleev , Lord , help mine unbelief , but not , Lord , whether do I believ , or no ? and , d Lord , increase my faith . but not , Lord , whether is this tru faith , or no ? It would be a strange qestion , to ask the Master of the feast , whether his dainties were reall , or a delusion ? would not such a question disparage him for a sorcerer ? So in the things of the Spirit , to be over-jealous of the truth of them , as in my tempted poor souls are , doth not become the faithfulnes of Jesus Christ ▪ Why Faith should be called the first and foundation grace , I know not : tho e many of our Divines so speake . I suppose , with f others , and without prejudice to any of contrary judgement , that as there is the * seed and spawn of all sin together in mans heart from the time of his naturall birth ▪ so there is the seed of all grace sown together in mans soul at the very first instant of his spirituall new birth : and that faith is a branch of sanctification , as all other graces of the like nature are . But to let that pas ; a man may qestion his faith , and yet not qestion Christ . for Christ may be Christ ; tho this or that party have no share in Christ , or ( to use his description of faith ) be not perswaded more or les , that Christ loves him . a man , tho he qestion not the foundation it self , yet he may qestion whether he have built on it , or beside it ; and so whether that be a foundation unto his building , or no . And I make no qestion , but that many that pretend to believ , yea that are perswaded they do so , and wil not easily be beaten of from that their perswasion , and stick not to compare for belief with the best , yet had need to have their faith tried , and may wel have it qestioned , as wel by others , as by themselves . Yea we find in Scripture examples and instances of such as might wel have qestioned whether they beleeved aright , or no ; and whether the faith , they made profession of , were tru or no . g Simon the sorcerer sure might have done wel to qestion , and try the truth of his faith . nor might those resembled by h the seed sowen in the rockie ground , but wel have done the like by theirs : as also those i , who tho they are said to believ in Christ , yet Christ himself would not trust them ; and those vain k ones James speakes of , that had a fruitles and baren faith . Nor were this to aske the master of the feast , whether his dainties were meer delusions , or to make our blessed Saviour , ( for he , I suppose , is the feast master he meaneth ) a sorcerer ; but to enqire , whether we our selves have not been deluded , when in some night vision ( such as the enthusiasts of our times too much hanker after ) we have , with l Lucians sowter , dreamed of a great feast , and of such his dainties , and of communion with him in them , when as all hath been nothing but m a nightly delusion . They did not qestion the truth of God , that sought for wisdome , whereby to discern between Gods messages brought by his Prophets , and those n dreamers dotages , who yet pretended to be sent by God , as wel as the best , and would not stick to demand of Gods Prophets , o when the Spirit of God went from themselves to speak unto them . Nor did the Apostle Paul , when he called upon the Corinthians to p try their faith ; nor the Apostle John , when he called on the faithful to q try the Spirits , whether they were of God , or no ; thereby incite them to qestion Christ the foundation of faith , or to qestion Gods Spirit , the worker of it ; but to be wise and wary in discerning between truth and falshood , between sound and unsound , between faith wel grounded , and deceitful fancies and groundles presumptions ; between teachers delivering the doctrine of life and grace according to the word , and such as warping from that rule , yet pretended to have the Spirit . Tru it is indeed , that mans weaknes in the apprehension of the work of Gods Spirit in him , may make the truly godly without ground or good cause , sometime to qestion the truth of it in them . but there is no ground , or just cause for any thence to infer , that no man ought to qestion whether he believe or no , or whether his faith be tru or no . every one otherwise should be bound to presume that he doth beleev , and that his faith is tru faith . For not to infist on that which we lately touched on , that , when the Apostle called upon some to try their faith , he presumed that some such faith there was as would not go for currant , but would proov r unsound , when it came to the touch or the test ; and when he useth more then once , that discriminating term of s faith not counterfeit , or unfained ; he implies therein , that there may be counterfeits , ( and there are indeed not a few ) as of Christianity , so of faith . Not to insist hereon I say ; this Autor himself acknowledgeth , that t there may be a kind of faith , as in them that believed in the parable , and in time of temptation fell away . — and yet not in the power of Christ , nor in the life of the Spirit . and that v such faith , tho a ded faith , may go far in resemblance , carying the image of something like the new man . and whether , think we then , is such faith to be questioned , or no ? or wil this Autor say , that for those that have such a faith , to call their own faith in qestion , is to qestion Christ himself ? But indeed according to this Autors ground , there is no need for any man to qestion what manner of faith his faith is , since that without any such ado , whatsoever his faith be , he may have interest in Christ . For , saith he , 10. x For the way of comming by a right or purchasing an interest in this righteousnes , or salvation wrought by Christ , it is held forth without price or works , onely for taking and receiving , and believing on , all being wrought to our hands . so as this is as good a ground for one to belief on , as another , without exception . — y the covenant being such as was established with Noah , Gen. 9. 11. nothing reqired on mans part . and z this being a Scripture way , he would upon these principles leav a soul . Where to set aside his terms of purchase and price , as if ought in that kind were by any of us attributed to faith or repentance , or any work of ours : and yet herein he contradicteth himself , when he telleth us one while that salvation is held out a freely by the Prophet Esay , in that phrase without price ; and yet an another while that b all the ministery of the Prophets did run in this strain , as if Gods love were to be had in way of purchase by duty and doing . Nor to resume again , what hath been formerly said of believing and receiving ; another manner of matter then this man makes of them . And that the like may be charged on him , to that he chargeth upon the Legalists , to wit , c propounding to men the promises of the Gospel with such conditions of repentance d and sorrow for sin , &c. which because they are things that they e can not do f in steed of drawing a soul unto Christ , put it further of from him ▪ for may it not as wel be objected to him , as it is by him to them ? that he professeth indeed to make an offer of free grace and free promises , but he propounds them so clogged with conditions of receiving , and taking & believing on , that , these being such as men are not able to do of themselves ; g they dare not meddle with them , until they be prepared by Christ . Unles this Autor can , or dare say , that men may and can believ on Christ , tho they cannot repent of their sins , or be sorry for them . and that the one is an easier work then the other ; or is not of h Gods gift , and i a work of grace , as wel as k the other ? But not to insist on these things ; If there be as good ground for any one , without exception , to believ as another , that is , ( as he defines faith ) to perswade himself that Christ loves him , and he hath a share in the salvation purchased by him : why did not Peter exhort Simon the sorcerer to perswade himself so , but bad him l repent , and pray for pardon ? yea , why doth he himself make distinction of persons , saying , d I speak now to the weak and wounded believers for sins , not to the earnall and unregenerate in sin ? Yea if the Covenant of the Gospel , that is , of life and salvation by Christ , be as absolute , without any condition on mans part , as that e with Noah concerning the not drowning of the whole world again , then it is all one whether men receav it , and believ it , or no : the promise of life and salvation , and the covenant made with Christ concerning it , shal be made good unto them , as wel as that made with Noah , shal be made good unto men , whether they know it , and heare it , and believ it , or no . so that his clause of onely for taking , and receiving , and believing on , is here idle and frivolous , the promise and covenant being as free and absolute in the one as in the other ; and nothing at all , not so much , or les then so , in that other reqired . This therefore is not onely no Scripture way , tho he so term it ; but a cours directly cros and contradictory to Scripture ; tending to encourage men , whether they be penitent , or continu impenitent , whether they come out of their sins , or continu stil in them , yet to perswade themselves , or presume rather , that they shal be saved by Christ , and such unsound and rotten principles , wil in the end proov like Egypt unto those that rely on them , as f a bruised staf of reed or cane , that is not onely unable to stay a man up and support him , but wil run into his hand , and with the shivers maim him , that shal rest himself on it . Wil you see then the sum of this mans Diviniti , who complaineth so oft of , and taxeth as g gros and carnall , h the Divinity of former ages , and these times . The result of all the fore-mentioned assertions is in effect this . The promises of the Gospel , to wit of life , and salvation by Christ , belong to all without exception ; to sinners as sinners ; and to all consequently , because all are sinners . and all therefore are immediately bound to believ . what , but these promises ? which are not at all conditionall , but absolute ; as absolute as that promise to Noah , of never drowning the world again . nor is any man in any wise to question his faith , nor what ground he hath for such his belief . And what followes from these premises , but that men may be saved , whether they repent or no , tho they never turn to God , or persist in a lewd and loose cours of life to the last ? I might wel have added , whether they believ or no , tho they never attain to tru faith . For Christ , he says , may be ours without faith . and if no condition at all be reqired on mans part , as in that covenant with Noah , then not so much as belief . and he rejects therefore j the reformed and more generally received opinion ( as himself terms it ) of salvation in Christ by faith , instrumentally intervening . and k that none are partakers of free salvation but by faith . as if he were directly bent to cros and contradict that of the Apostle , l Ye are saved by grace through faith . and , m God hath elected you unto salvation by sanctification and n tru faith . Which what is it but to teach men to believ a lie ; that God wil save such , as indeed never shal be saved : and to encourage them upon groundles perswasions and misapprehensions , the more securely , never qestioning how it stands with them , to run on hoodwinked , untill sodainly they fall headlong into hell ? I remember , while I abode at Lincolns Inne , to have visited sometime a religious Lady , sister to a reverend Divine of speciall note in those daies : whom I found somewhat perplexed ; the ground thereof arising from some conference that had newly passed between her and a grave Divine of great repute , but in somethings warping a little the way that these men now run . who qestioning with her about her estate , upon delivery of such principles as she supposed to have good ground from Gods Word for the triall of her faith and interest thereby in Christ ; began to chide her , and told her that she went needlesly about the bush , when she had a neerer and readier way at hand . Then being demanded , what cours he would advise her to take , he told her she must thus reason , much after this Autors manner , God will save sinners . But I am a sinner . Therefore God will save me . To passe by , what I farther spake , either in confirmation of the way she was in , or the confutation of this new one ; I told her , ( not to trouble her with rules of Logike , or Schole maximes , to discover this fallacy ) she might with as good ground thus reason ; God wil damn sinners . But I am a sinner . Therefore God wil damn me . And the conclusion , I doubt not , in this latter , how ever it follow from the premises , for twenty to one at least , wil by woful experience proov the truer of the twain . Howbeit , if as the Apostle saith of some , that o they are given up to strong delusions , that believ some kind of lies , I know not what to say or think of those , that teach men to believ such lies as these are . Yea , but this way of trying our faith and estate by signes and marks , it is but p a broken work , q a narrow , a weake , r a puzling , s a perplexing , t a distracting , u a gros , a carnal way . For with all these deterring and debasing terms is this Autor pleased to commend and adorn it . Yet 1. some , ye see , have been needlesly puzzeld and perplexed by suggestions from such principles as this Autor here lays , when they were quietly setled on good ground in the other way before , by such as have disturbed them in it , and sought to beat them out of it , as this Autor , throughout his whole discours here doth . And as for his x experiment of a disquieted soul , tossed to and fro by times for twelv yeers together among * those bungling or cheating Chirurgeons , our Legal Teachers , who either for want of skil could not , or for their own ends would not , give him any ease , but powred in Wine , or Vineger rather , in stead of Oyl , into his wounds , to keep them from closing , and could have no rest or ease therefore , until he was setled on those Antinomian principles , the relation whereof is the main subject of his whol dramaticall discours : I could quit him , if need were , with somewhat the like story , of one that having taken some evil courses , & troubled much and long in mind about them , could not satisfie himself in ought , untill he turned Papist , and had upon shrift by a Popish priest been assoyled but these are unsound and sandy grounds to build new courses upon , for assurance of sound peace here , or salvation hereafter . 2. Be it a puzzeling way or no , and such as it is here said to be , it is a Scripture way sure , as this Autor himself can not deny , but is enforced to confesse ; tho in the very same place , where he makes such acknowledgement , speaking of it in very base and broad language , il-beseeming a Minister of the Gospel , as he professeth himself to be . For first in way of answer to that doubt . x Because ye feel not your self sanctified , you think not your self justified . 1. y I shal allow you ( saith he ) your sanctification so far as the Scripture doth , as a lower motive , and more carnally mixed way of perswasion and assurance of justification : z such as by spiritually carnal works of obedience and holines , can give but a mixed act of assurance at the best , being of a mixt nature of flesh and Spirit . Where 1. I wil not stand to pres those places , where Christ is said to be a made unto us as wel sanctification , as righteousnes and redemption . and where those that are b washed by him , are said to be as wel sanctified as justified . I wil give him onely his own words out of his Preface , c Righteousnesse and Holines , blood and water , Jesus and Lord Christ , called and justified , are stil to be found together in the word . And if they go thus together , then the one may with good ground evidence the other . nor can the one be , where the other is not . Nor are Gods Messengers to be jeered and scoffed at as Legal Teachers , and Miscelane Divines , for joyning them together in their teaching . Yea if God in his word have so linked these together , what guilt incur they that seek to divorce them , and bear men in hand , that they may have the one , tho they have not the other ? 2. For those broad and base terms that he brandeth this assurance with , for which he might justly expect an heavy reckoning , but that he fancieth * no believer accountable to God for any sin . I shal for present onely demand of him what he thinks of Faith , ( because he saith , that tho d Christ be ours without faith , yet by it we know him to be ours ) whether our Faith be not of a mixt condition , like the poor mans in the Gospel , that had some dregs of e infidelity mixt with it ; and whether the assurance arising from such Faith be therefore but a mixt act of assurance at the best . as if the assurance that the pledges , f or earnests rather of Gods Spirit gives to the soul , depended upon the perfection or qantity of them : and Gods penny were not an earnest for that purpose , as good and as sure as a pound . But let us hear what he saith further to those Scriptures where such marks and signs are to such purpose propounded . 2. g The marks ( saith this Autor , as others of the same stamp before him ) delivered in the Epistles of John and James , &c. are rather marks for others , then for our selvs to know us by . Which is so directly contrary to the main intendement and expres words of either Apostle , that it may worthily be wondered that any man of an ingenuous disposition should have the face or forhead to averre it . For whom doth James direct his whole discours unto , but to h the party himself , whose faith was to be tried ? or whom did John labour to give assurance to concerning their estate , but to those , i whose joy and comfort , arising from the apprehension of that their own blessed condition , he intended and desired thereby to improov ? Yea that both James and Johns intendement is , as to undeceiv those , whose faith and profession was not sound and sincere in their ( as frivolous because groundles ; so perilous and pernicious , because presumptuous ) conceits and mistakes concerning themselvs , whereby they deceaved and beguiled k not others more ( as this Autor himself speaks ) then themselves : so to settle the truly faithful and religious in a more firm and ample assurance of that their estate , their own words evidently avow . l If any man among you , saith the one , seem religious , and bridle not his toung , m he deceives his own heart , and his religion is vain . And , n If we say , saith the other , that we have communion with him , and walk in darknes , we lie , and deal not truly . and as in those words for the negative , so in the next for the affirmative . p If we walk in light , as he is in the light , we have communion ( God and we ) either with other , and the blood of Jesus Christ his Sonne cleanseth us from all sin . And yet more expresly , to cut of all cavils . q We know , ( not that you , or others , I know not who , but ) that we ( our selvs ) are passed from death to life , because we love the brethren . And again , r Hereby we know , that we are of the truth ; and may s stay , or assure ( not other mens minds of us , but ) our own hearts , ( not in mans ey , but ) in his ( that is , in Gods ) sight . And whence ariseth this assurance of aeceptance with God , and prevalence with him in their prayers ? ( for that is also subjoyned , And whatsoever we reqest of him we receiv : ) t because , saith the Apostle , we keep his Commandements , and do those things that are wel pleasing in his sight . We might again here urge that of Paul willing the Corinthians , to u examine ( not others , but ) each one himself : and to x try ( not others , but ) themselves ; whether they were in the faith , or no ; and whether Christ were in them , or no . which sure must be by some marks . and enjoyning the Galatians y each one to examine his own worke , that he may have matter of joying , not in another , but in himself . in his notice of himself and his own estate , not in other mens opinion and estimation of him . But to pitch upon Peter , whose words also this a Autor himself takes notice of elswhere ; and we the rather therefore presume them to come within compas of his et caetera ; tho whether they do or no , is not greatly materiall . when he adviseth those to whom he writes , that is , b all the faithfull without exception , to c give all diligence d to make their calling and election sure , e by adding unto faith vertu , and to vertu knowledge , and so forward : he that shal say , his meaning was to make it sure to others rather then to themselvs , may as wel assay to bear men in hand , that it is * midnight stil , at mid-day . But , f All other assurances , ( saith this Autor , his own onely excepted , these mixt , gros , and carnall ones , as before he stiled them , tho not denied to be * found in Gods Word ) are but rotten conclusions from the Word , and such things as tru Legall preachers have invented ; not understanding the mystery of the Kingdom of Christ ; g nor being cleer enough in judgement to unmingle things , that Antichrist had confounded and put together : thereby h like some Chirurgeons , who keep their Patients from healing too soon , that they may make the cure the more admired , keeping wounded souls accordingly with their wounds open . Thus our Ministers he makes no better , then meer Mountebanks . for so to lengthen his cure , that he may seem to have done some great matter , saith a grave Physician , in a Chirurgeon is but i a Player-like , or a Mountebanks part . and what is it , think we , then in a Divine ? But why did he not adde , and to draw the more Fees from them ? as the Orator complains of some Teachers of youth in his time , that k kept their Schollers longer in their rudiments , then was needfull , as wel to draw the more money from their parents , as to make that they taught them seem a more difficult matter . For sure , as good ground he might have had for the one as the other . None good at all , I assure my self , for either . For whose spectacles hath this brother borrowed ? or , what prospective glas hath he gotten ? by which he is able thus to pierce and pry into mens hearts , to descry what their secret intents and ayms are in the courses they take , as before he described them , ( tho I suppose not very faithfully neither ) for the satisfying of such as repayr unto them , for direction , or for comfort ? Herein therefore this Autor , as he transgressed the bounds of l charity , so he encroacheth too much upon the m royall prerogative . both which the Lord in mercy n remit to him . whether he suppose he need remission of any sin , or no . which according to his own principles * he deems he doth not . Besides that in these passages he seems more then once to cros and contradict himself . For 1. he charges these points on the Legall Teachers , as their own inventions : and yet ( as verifying therein the old Greek Proverb , o The tripping toung sometimes tels truth ) he confesseth them to be conclusions drawn from Gods Word . for if conclusions fetcht from Gods Word , how then the inventions and devices of men ? or how conclusions from the Word , if inventions of men ? not to insist upon that unsavory term , that may seem to cast an aspersion on Gods sacred Oracles , when conclusions from the Word , so confessed to be , are styled rotten conclusions . Again , he ascribeth those preposterous courses , that these Legall Physitians take with their spirituall patients , one while to unskilfulnes , an other while to unfaithfulnesse . Sometime he makes them a company of sely ignoramusses , blind blundering bussards , men of no understanding or judgement ; unable to dive into those deep mysteries that he and his are so wel seen in , or so to distingvish those things , that Antichrist hath blended and jumbled together , as they do ; or p to give a troubled soul any sound satisfaction . whom yet in q this dim light , such as it is , that they have , he says , he doth not wholy despise and contemn , and that upon condition too ; so that they contend not against the more glorious light of truth , that he , and those of his strain hold out , r whereof some sleight glimerings yet he hath observed in some of their discourses . Sometime on the other side he makes them a crew of cunning , ( I might wel say , cheating ) companions , that have subtilly for sinister ends invented and devised these courses of cure , s under a pretence of thorough humiliation , to keep their patients in pain the longer under their hands , for their own admiration and advantage , not regarding the whilst what they poor souls indure , while their wounds are on purpose kept from closing . All the help he can have to salv this contradiction ; ( for if it be of meer ignorance for want of better and cleerer light , then not of set purpose for by-ends ; or if of this , then not of that ) all , I say , that I can think on , to reconcile this contradiction , must be to say , that some of them are failing in the one kind , and some faulty in the other , or that all of them generally do in some things erre by mistake , in others wilfully transgres . But leaving him to make his cros and uncharitable censures of his brethren good , as he shal think good himself : let us , in steed of that rotten stuffe , as he is pleased to style it , that these Legall Teachers have , ( yet from Gods Word ) invented , see what stays and supports for mens souls , this Autor himself , therein t like the Spider , that weaves her web out of her own bowels , hath spun us , not out of Gods Word , as the Legalists , ( that u spin out , he saith , such fine threds in Divinity , as are not strong enough to bind up a broken spirit ) but out of his own brains . x We must believ ( saith he ) that Christ hath believed perfectly , he hath repented perfectly , he hath sorrowed for sin perfectly , he hath obeyed perfectly , and he hath mortified sin perfectly . and y that our repentance is tru in him , who hath repented for us ; our new obedience tru in him , who hath obeyed for us ; our mortification tru in him , through whom we are more then conqerours . and why he altered his style more in this , then in the rest ; or why he spake not here the same of belief , as before he did , that he doth of repentance , I wot not . But these . I may truly say , are not conclusions from Gods Word , but groundles assertions , wrought out of his own curious head and fancy , without warrant from Gods Word . For where findeth he in the whole book of God , that ever Christ repented for us , or that he mortified sin , not in us , but for us , in himself ; as in himself , or in his own person , he obeyed for us ; and yet not to free us from obedience neither , but to set us a a copy , to give us a precedent , that we might tread in his steps , as for matter of patienee , so for matter of b obedience . tho that neither the principall end with him of either . These glorious lights therefore , set up to dazel mens eyes , and amuse their minds , we can not admit ; until they can be shewed to be rays of that light , that the Law and Testimony holds out : according to which unles men speak , we are taught and warranted by the Spirit of God speaking in his Prophet , to deem , that there is no d spark of true light in them . And indeed , what is this , but to bear men in hand , as for confession of sins , ( which some of them have taught ) that it is sufficient for men to believe that Christ hath confessed their sins for them ; so for matter of sorrow for sin and repentance , that it is sufficient for them to believ , that Christ hath perfectly sorrowed and repented for them ? and what he hath done for them , they need not do themselves . Howbeit , f by this time , he hopeth , Free grace is no Antinomianism . By what time he means , I know not . for this is but in his Preface . but by this time , I hope , it may evidently appear in what hath been produced , that Antinomianisu holds out an other manner of Free grace , then either the Prophets of God , or Christ and his Apostles ever preached . Yea but , g shal we call every one Antinomian , that speaks free grace , or a little more freely then we do ? No . God forbid , that Christ and his Apostles , yea or Gods Prophets , should by any of us be so termed or esteemed , tho they speak free grace , as far as any , and as fully , consistent with truth . But if we speak free grace as far and as fully as they do , we may justly give some such title for distinction to those that go further ; not because they go further then our selvs go , but because further then they went ; yea if further , I say , not then the Apostles , but then the Prophets went , ( for Gods grace was ever alike free ) whose sayings tho they produce for such free grace as they hold , yet in truth they deny them to have preached free grace , affirming them to have propounded life and salvation in those times to Gods people , h not of free grace , but by way of payment and purchase . Howbeit tru it is , that not so much for this opinion , as for some other tenents , as * the deniall of the morall Law to be any rule of direction for believers to walk by , and other assertions of the like stamp , was this title not unfitly given to those of that straine ; who concurring yet in the principles by this Autor here insisted on , ( as is usuall to stile a faction by a term taken from some one speciall tenent among others ) are therefore deservedly so called . And this leads me from the specious Title of Free grace that he holds out in the Frontispice of his Fabrik , to the amiable and amicable pretence of Peace , that he hangs out in the Portal , or in the Porcb before his Preface . i It would be much matter of peace , he saith , amongst believers , if the Names of Antinomian and Legall Teachers , and the rest , might be laid down ; and no mark or name to know one another by , but that of believers , that hold thus or thus for distinction . And for my part I like not the imposing Names of such note , either groundlesly or needlesly . But why such as in their tenents do so palpably oppose , slight , vilifie , yea traduce , and * blaspheme Gods sacred Law , as these men have done and do , ( especially making such faction and fractions in our Churches ) should not be termed Antinomians , I see no ground of just exception . and it would be over teadious , and a needles wast of time and pen , for those that have occasion to deal with them , to be continually paraphrasing or periphrasing of them , by such circumlocutions of believers that hold thus or thus . But why doth this Autor himself transgres those bounds , that he would have others confined unto ? For why may not others call these men Antinomians , as wel as he cals some other but k a litle after Arminians ? Since that albeit the opinions of both be bad enough , yet he wil not , I hope , deny the name of Believers to the one , no more then to the other ; especially if the definition of Faith above by him delivered , be a sufficient index to denote a believer . If he deem this such an effectuall means to make peace , why doth he not keep precisely to it , but fall so soon , by taking the way himself taxeth , to break peace ? But to let them pas , whom we have at present nothing to do with ; why doth he in this very work of his so oft use this very term of Legal Teachers , in the entry whereunto the very first motion he makes is to have it wholy laid down ? Or what is this but meer colluding and glosing , to commend one thing , and practise an other , to prosecute the direct contrary to that which at first himself propounded ? I remember to have read sometime a Catechisticall Treatise of one , who in his Preface complained much of the variety of Catechisnts , ascribing the ignorance or non-proficiency at least of people hereunto , that Teachers made use of many several Catechisms , and kept not to that Common one publikely allowed , to which for matter and method he gave the preeminence ; and yet himself at the same time together with that Preface set out such a form , as differed more from that common one so highly by him commended , then the most of them ordinarily then in use did . The very like doth this Autor . In the Introduction to his Treatise , he commends Peace to his Readers , and wisheth the name Legal Teachers wholy laid down as a cours thereunto much conducing : yet in the Treatise it self , and the body of his Book , he is ever and anon girding at our Ministers , under the name of l tru Legall Teachers , and those m that pas for Legall teachers , and that n are of a legall strain , and that o run in a legall way ; whom also he doth insolently and contumeliously not reprove onely , but reproach , as in part also hath already been shewed . Indeed the truth is , Mr. Eatons spirit seems to be in this man revived , tho carying the matter somewhat more covertly and cunningly then he did . For thoroughout this whole Treatise this is one principall mark and matter , that his discours mainly drives at , to tax and traduce , to debase and disgrace , the Ministery and manner of teaching of the most faithful , painful , famous and renowned servants of God , as wel of these times , as of former ages , by whose pious labours and religious endeavours , backed with Gods blessing , an innumerable number of souls have been won and brought in . To which purpose , let these few ensuing passages , among a multitude of others , be observed . p The way of the Spirit is not so gros and carnall , as the Divinity of former times , and some of this present age would make it . And why so , but because they teach men , by such signs and marks as they meet with in Gods Word , ( and q the Word and Spirit , I hope cros not , but concur ) to try their spirituall estates ? For so afterward r They that write so of a regenerate estate , and set us down such infallible signes as we meet with commonly , do take their experiences too low and earnally : and mistake the allegory , and way of the Word or Scriptures , which speaks of things , because of the infirmity of our flesh , write upon Spirituall workings as Philosophers upon morall vertu ; and do bring down the Spirit into the Allegory , and so allegorize and incarnate , or make fleshly the things of the Spirit . Where by the way observe a prety evasion , here closely insinuated , a litle before more expresly propounded , that may serv to shift of , whatsoever of the Apostles method , matter , and manner of teaching was before related , contrary to that that these men approov , and agreeable to that which is by those practised , whom they control and oppose . s The Apostle speakes many things too , as himself says , because of the infirmity of our flesh . and they belike have found out a more spirituall way , then that the Apostles in their teachings and writings used . which if they have , much good may it do them : we shall be content to tread in their steps , whom we know to have had * an unerring spirit . Again ; t Mans obedience to God is not so notionally , nor orderly caried , nor so purely as the Gospel cals for . This because we reqire of those that desire pardon of sin , peace with God , and salvation by Christ , repentance , and bumiliation , and sorrow for sin , and prayer for pardon , and a new cours of life , as our Saviour himself and his Apostles did . But , saith this man , u They run in a legall strain , and would work God down into his old and former way of reveiling himself as under the Law , when he seemed to be onely in the way to reconciliation and peace , rather then pacified . and thus in prayer , and fasting , and other acts of obedience , they deal with God , as they did under the old Testament ; not considering the glorious love reveiled in Christ crucified ; and how all Gospel ordinances are onely ways and means to reveil this love and grace by the Spirit of adoption ; not any waies or meanes of ours for getting some love from God , which Christ himself hath not gotten for us . Then belike in the time of the old Testament , these were waies and means for Gods people that then lived , whereby to get some love from God , which Christ himself had not gotten for them . But if God in those times were not pacified , or did not cary himself toward them as pacified , how says the Psalmist ? x Lord , thou hast been favourable to thy Land , ( that is , the inhabitants thereof , ) Thou hast forgiven the iniqity of thy people ; and hast covered all their sin : ( a passage * absurdly prest by the Antinomians , to proov that to be done now , which they deny to have been then ) thou hast wholy taken away thy wrath ; and turned from the fiercenes of thine anger . Was not Christs blood , think we , as effectuall for the pacifying of Gods wrath in those times , as in these ? These be new doctrines indeed ▪ But , y This is the common way of dealing with souls , and bringing them up into assurance , as thus , Repent and pray , and live an holy life , and walk according to the Law of God . And dare this man without any of these give any man assurance ? If he do , he dare do , and doth more then Christ or his Apostles are read to have done . But in jeering way mine Autor proceeds . z If they answer , they can not do thus , ob then say they , can you not desire to pray , and repent ? and if they say , they cannot desire , ob but then say they , can you not desire that you may desire ? and thus they wind them up by acts of their own spirit ; and run theni out to the end of their own working , when as their desires of desires ; and the spinning of such fine threds in Divinity , are not strong enough to bind up a broken spirit . Thus is he pleased to skof some questions , that such Divines as go * the old way of the Prophets and Apostles , with repentance and sorrow for sin , ( which these of the new cu● , can not away with ) do some time propound to disquieted consciences , in which they seem to descry some beginnings of grace ; not , as this man speaks , to wind them up by acts of their own spirit , but to sift out the workings of Gods spirit in them , and thereby to make way for such further matter , as may give fuller satisfaction , then they are as yet able to attain . Nor is this a to place them on the bottome of their own righteousnes , as he injuriously chargeth it , b like the botome or point of a top , as he is pleased to resemble it ; as if this were that which they perswaded men to rest●on , as that whereby the guilt of their sins were discharged , and Gods justice satisfied ; which yet according to this mans principles was done in the the times of the old Testament , when by such means as these Gods favour and pardon of sin was c purchased as with a price ; but to give them assurance by d the first fruits of the spirit bestowed on them , and begun in them , which the holy Ghost is pleased to call e Gods earnests , and the Seal of our redemption , that they are of the number of those that have interest in Christ , by whom , as freedom from Hel and the gvilt of sin , so Heaven and happines is purchased for them . But this wary man , g Dares not take this way : — for that is to take the disease for the Physitian , and to give men no oyntment , but blood of their own wound to heal them . And so belike John did , when he went this way to work , as before was shewed . h Nor would be take that other way , which many do that are of this legall strain too , as to apply promises to them first ; which many times in steed of drawing the soul to Christ , puts it further of , bringing some conditions , which the soul qestioning in themselves , dares not meddle with before it be prepared by Christ and his freenes . He might have said , which mans corrupt and carnall heart , until it be wrought upon by Gods Spirit , and prepared by Christ , ( who is said to i give as wel repentance , as remission of sins ; yea first repentance and then remission of sins ; to Israel ; and to bles them as wel by turning them away from their iniqities , as by discharging them of the gvilt thereof ) is very loth to condeseend unto ; and we therefore have invented a readier way , and a shorter cut for them , without all that ado . But let them carry men on along , so long as they please , in a fools paradise ; unles the conditions , that Gods Prophets ( for there is no new way to Heaven now , but the same that ever was ) and Christs Apostles propound to all that look for salvation by Christ , be performed , there is little hope for any man to attain life eternall ; unles some other way can be discovered that the Word of God hath not . But you see the man is humorous , and very hard to please by any way that these Legall Teachers take , tho never so consonant to Scripture . And therefore altho that Peter , when l They in the Acts , after he had laid open their sin of shedding the blood of Christ , were prickt to the heart for it , and being inwardly troubled and wounded said , Men and brethren what shall we do ? m Exhorted them to repent ; yet these Legal Preachers when they ▪ take the like cours , n They run ( saith this Autor ) to the Law , in their dealing with such souls for their thorow humiliation , as they say or pretend , ( for such sinister ends as before you heard ) and not to the Gospel , and faith in Jesus Christ ; ( and who ever severs these ? ) and so o bring fier , and not water to quench them , but kindle them the more ; and setting the everlasting burnings of the Law before their souls , put them all into a spirituall flame and vexation . And that he may not pretend , that this is spoken but by way of supposition , if they do so and so . which yet the whole drift of his discours , wil easily unmaske . he telleth us a litle after in expresse terms , that p The Divinity of some former ages to these present times , he knows it , hath made up all their receipts for distempered souls of so much Law and so much Gospel ; and usually but a grain or dram of Gospel to a pound of Law ; not being cleer enough in judgement , to unmingle things that Antichrist hath confounded and put together , as the two Testaments , and two Covenants , and not rightly discerning Christs manner or way of preaching , and the Apostles , both in their holding out Law and Gospel . Who belike then , q making a miscelan and mixture of the Law and the Gospel , ( as Mr. Eaton saith of these Legalists ) preached neither good Law nor good Gospel , but a miscelan and marring of both . And we do no other now then they did . But thus saith this Autor , r They would make the Law the ministery of life , and of the Spirit , being not of such a spiritual discerning , as the Lord hath now reveiled . Reveiled to whom , think we , but to himself , and those of the Antinomian strain ? by some dream or enthusiasm sure it must be , for not by the word which holds out that cours that the Legalists take , pressing men upon repentance , and sorrow for sin and humiliation , which these men can not abide . And I would gladly know of them , whether of the two , is s the streit gate , and the narrow way , that leads to life , and few list to take , ours or theirs . But , saith this man , t Such put a soul upon a legall method of conversion or comming to Christ . First , they must be kept so long under the Law , for humiliation , and contrition and confession , and then brought to the Gospell , as many books and Teachers do . Thus he describes the dealing of our Ministers with men , for the bringing of them to repentance , as if he were painting out some Popish Priest , pressing men to shrift , and putting them upon hard penance : as ye shal anon heare him resembling their preaching remission of sins unto the penitent , to the Popes giving out his pardons . But that which follows is far wors . u Who , like some Chirurgians , that keep their Patients from healing too soon , that they may make the cure the more admired , do accordingly keep such souls with their wounds open ; and if they pour in any thing , it is rather Wine then Oyl , rather something of the Law then of the Gospel : so as they are not onely long in healing and getting peace through Jesus Christ ; but they carry a scar with them still ; and are as it were lame in their consciences a long time after ; like some poor Patients , that have had as much of the sound flesh cut away as the rotten , and so have been healed , tho but to a bodily infirmity all their life time . And what is all this indeed , but meer Mountebank practise , to tell men , that the Physitians and Chirurgeons , they have formerly made use of , do but vex them by plying them with purges and pils , and searching their sores , and searing them and cutting them to the quick , and with their causticks and corrosives put them , poor souls , to a world of needles pain ; and all this they do but to lengthen the cure , and hold them long in their hands ; whereas they wil give them that , that shal put them to no pain , and yet shall perfectly heal them without all that ado ? But it may justly be feared , that these new waies of cure that these men professe , will in the end proov little better then such Qacksalvers receipts , but stupifying pils , or palliating remedies , or topicall playsters , which tho they may give some ease of pain for the present , yet effect no sound cure , leaving the root of the disease the same still that they found it . But to free men from further trouble of daily craving pardon of their sins according to x our Saviours prescript , he telleth them , that y The consideration of the pardon of sin in this sense that our Divines have commonly taught and preached it , not minding the spirituall analogy of the Word , concerning the righteousnes of a believer , breeds all this distraction ; while they deale out Christs blood , as the Pope his pardons for one sin after another , never stating a believer in the righteousnes of Christ , and in a fully pardoned condition . So that I wonder not now , why your Antinomians should be charged , and that with good proof brought of it , to deliver , that , z A child of God need not , nay ought not , to aske pardon for sin : and that it is no les then blasphemy for him so to do . But I shall onely for the present demand of this Autor , whether believers before Christs appearance in the flesh , such as Abel , Noah , Abraham , Moses , David , and the rest , were stated in the righteousnes of Christ or no . and whether it be not a profane scof , unfit to come out of any Christian mans , much more any Minister of the Gospels mouth , to say , that Nathan and other the Seers of those times dealt Christs blood out , to David and other believers , then overtaken with some sin , as the Pope doth his pardons . But any base comparison is scarce bad enough to spend upon these unchristian Legalists , that a to exalt men , cry down Christ . Mean while , as the Persian that was scuffling with the Magician in the dark , b bad one that stood by with his weapon in his hand , but forbearing to make use of it , for fear of smiting the wrong party , thrust at all adventure , so he slew the Magician , he cared not , though it were thorough his own side ; so this man ( therein not unlike c others of the same strain ) litle regards how he asperse Gods Prophets and his dispensations by them , so he may break some broad jest upon his Legall brethren , their doctrine and dealings . But all this , and much more , this man of peace , that moves to have the name of Legalist laid down ; and yet not onely commonly so stiles them that are not of his strain , but lays load on them , as you see , to make them and their Ministery as odious as may be , in the eyes and minds of men . And indeed better a thousand times be termed Legalists and Legall Teachers , then to be deciphered by doing and dealing so and so , as he is pleased to describe them . For what by any malignant , or malicious Papist , could more opprobriously and contumeliously have been spoken of the ministery of those , unto whose labours in his own work , God hath bin pleased to give so ample a testimony , by his blessing thereupon ? But , I hope , some other of them , being men furnished with aboundance of spirituall abilities , wil take pains to lay open more fully and largely this mistery of iniquity , like to ruin millions of souls , if with out control it be permitted to spread . d It hath ever been Satans policy , says this Autor , to mannage a truth in an other name then its own . And it is no lesse an usuall policy and subtil engin of Satan to mannage errors under other names then their own . they would not otherwise so soon finde acceptance , and be owned as truths . Nor are errors ever more dangerous , then when they come abroad , and appear , as e Satan himself in Samuels weed , so shrowded under the specious titles of Gods Love , Free Grace , Gospel of Peace , Glorious Lights , and the like . Read but the discourses and Treatises of your Familists ; and you shall find all their new-fangled conceits , and fantastical dotages represented unto you under the most specious and glorious terms and titles that may be : and withall ( that which in some of these mens writings also I have lately observed ) stuft with such strange abstract metaphysicall notions , cloathed with metaphorical and hyperbolicall expressions , as may ravish the minds of simple people , and raise them to an high admiration of them , as conteining such deep and abstruse mysteries , as ordinary capacities are unable to apprehend ; and tend rather to darken and cloud what they deliver , then to make it cleer and conspicuous , that being brought to the light , which such usually shun , it may come to triall , and appear what in truth it is . And to my weak judgement it seems a thing much to be feared , that this cours ( which I see some affect , and many people are much taken with ) of extracting Divinity in a kind of chymicall way into qeint and curious , but groundles and useles speculations , and ( as I may wel say of some of them ) even f chimericall conceits , wil if it hold on , as much corrupt the g simplicity of the Gospel , and the doctrine of faith , as ever the qirks and qillets of the old Scholemen did . But the Lord , I doubt not , wil raise up those among us , that wil h contend for the faith once given , & endeavour to preserve it in its purity and simplicity , by discovering the vanity and unsoundnes of these sublimated speculations , wherewith those of this new strain , under pretence of i a cleerer discovery , and a greater and more k glorious light , endevour to taint and contaminate it . For mine own part , as I account my self the weakest and meanest of many herein interessed , so I should not peradventure have stirred further in this busines , had I not been called in , as a party , to give testimony to that , which my soul utterly detests , and for opposing whereof I suffer ( as I am told ) the il affections of not a few ; being one as wel nigh spent with age , so much shattered with a late sharp encounter of sicknes , which I am not able yet to shake of : and can doe no more therefore , then the l old steed they speak of , that tho past yeers of service , yet when he hears the alarm given , upon the incursions of some advers forces , sets up his ears , and bestirs him as wel as he can , and by his neying and prancing incites others of his kind and rank to that imployment and service , which himself is unable to perform . But whatsoever els I have done here , I hope , I have made it to appear , as wel by this as by my former , how far I am from supposing , what this man would make me speak , that there is little difference between the Antinomians and us . FINIS . Notes, typically marginal, from the original text Notes for div A85825e-170 a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plut. in apop●●● ▪ & in Phoc. b Free Grace : or , The flowings of Christs Blood freely to Sinners , &c. too long at full length to relate . c Multa fidem promissa levant , ubi plenius aeqo Lavdat venales , quas vult obtrudere merces . Flaccus ad Fl●r●m . d Inscriptiones propter quovadimonium de 〈…〉 ▪ possit ▪ Plin. in prae●●t ▪ hist. nat. e Jam. 1. 17. f Ephes. 1. 18. g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 2. 18. Phil 1. 10. Ex'perare qae discrepant . Beza . h Ignem fatuum qui sequntur , in ●via abducuntur , & in praecipitia ●●●sslque saepenumero ruunt , Leloger . 16. c. 3. & Keckerman . system . Phys. l. 6. ●●●4 . Notes for div A85825e-610 a Pag. 204. b Pag. 82. c Pag. 109. d Pag. 104. e See J. H. Christianity maintained , chap. 9. § 3. p. 66. against G. C. Preface to the Autor of Charity maintained , § 8. f Pag. 109. g Pag. 110. h Ibid. * Whom yet he asperseth as men of no understanding or judgement , Pag. 85. & 40. i In aliis admirer , qod ▪ ipse non asseqor , Hier. apolog. ad Pammach : k Gods eye on his Israel . p. 2. l Maledict a ( mala sals●m ) gloss● , qae corrumpit textum . m Gods eye , &c. Epist to the Reader , p. 10. n Ibid. pag. 2. o Ibid. pag. 3 ▪ 4. p Ibid. pag. 5. q Q●um tituli 〈◊〉 remedit , pyxides venent . Seneea 〈◊〉 Lactant . institut . l. 3. c. 15. r Pag. 24 & 3c . l Esay 55. 1. t Num. 23 ▪ 21. v Pag. 167. w Ibid. x 1 Cor. 15. 1 , 2 y Rom. 3. 23 , 24 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . z Acts 15. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . a Occasionall word , p. 4. b Treatise , p. 169. c Esay 55. 1. d Ibid. vers. 3 , 4 , 6 , 7. e Nifi gratuita , non est gratia . Avg. de grat . Christ . l. 1. c. 31. f Treatise , pag. 1●5 . g Pag. 126. h Pag. 152 , i Pag. 153. k Pag. 163. l Pag. 191. m Pag. 193. n He bid me repent , and be sorry for my sins , p. 19. o He bid me be humbled for my sin , and pray , p. 17. p Others bid me be sorry for my sin , and lead a better life , p. 21. q Repent and pray , and live an holy life , & walk according to Gods Law , p. 27. r I heard not any thing of Christ spoken yet , p. 17. s He set me upon duties , p. 17. t Did he not bid you see for qualifications and conditions first in your self ? p. 22. v Pag. 30. x Heb. 11. 6. y Pag. ●5 . z Pag. 189. a Matth. 3. 13. b Luke ●3 . 3 , 5. u Esay 55. 1 c Matth. 18. 3. d Matth. 16 23. e Luke 14. 26. f Luke 14. 33. g Proposito saltem tenus . Adrian ▪ qodlib . 10. Qantum ad affectum , licet non qantum ad effectum . Ludolf . de vit. Christ . h Matth. 11. 28. i Matth. 19. 22. k Jo. Eaton , Honey-comb , c. 5. p. 84 ▪ l Pag. 103. m John 3. 14 , 15 it should be . n Rom. 10. 6 , 7 , 8 , 9 , &c. o Rom. 3. 28. p Matth 3. 2. q verse 8. r John 1. 29. s Acts 19. 4. * Smoke in the Temple , p. 66. ſ Matth. 4. 17. t Mark 1. 15. u Mark 16 : 15. v Mark 16. 16. x Luke 24. 47. y Mark 1. 4. z Matth. 28. 19 a 1 Cor. 7. 25. b Pag. 41. c 1 Cor. 3. 11. d Acts 4. 12. e Acts 2. 40. & 16. 32. f Acts 2. 38. g Acts 3. 19. h Acts 2. 37. i Acts 3. 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , repent and return . k Acts 8. 21. l Acts 9. 11. m Acts 10. 2. n Acts 10. 38. o Acts 10. 35. ' Acts 16. 31. * Matth. 4. 17. p Mark 6. 12. q Pag. 42. r Acts 20. 21. s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , paenitentiā sive resipiscentiam ad 〈◊〉 qa ad Deum acceditur . sicut Heb. 6. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . rescipiscentiam 〈◊〉 〈◊〉 operibus . i. qa ●b istis 〈◊〉 . t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ●idem in Christum , qa Christo fidetur , 〈◊〉 fiducia in Christo colloc●tur . u Mark 1. 15. x Acts 26. 17 , 18. y {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . verse 19. z Acts 26. 20. a Pag. 17. b John 8. 24. c Luke 13. 3. d Heb. 12 14. e Honey-comb ubi sup . p. 85. f Matth. 5. 8. g 1. John 2. 6. h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . i Rom. 8. 1. k Ibid. l Verse 12. m {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} n Verse 13. o Acts 5. 41. p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . elegans {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Casaub. q Pag. 126. r Ocas . word , p. 5. Treatis , p. 22 ▪ 29 , 97 , 188 , 198 ▪ &c. s Matth. 10. 2. t 1 Cor. 15. 8. a Occasionall word , p. 9. b Treatise , pag. 82. c The latter in his Treatise , because he mentioneth the other first . d Occasionall word , p. 2. * 1 Pet. 1. 19. e Matth. 7. 6. f Cant. 5. ● . g Simon Judas surnamed the Cananite , or Cannite , Matth. 10. 4. not of country , but of condition or disposition , from the Hebrew {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} zealous , the Zelote . Luke 6 15. Canin . de voc. N. T. h Jude 4. i ' E {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} k Treatise , p. 102. l Pag. 104. m Matk 9. 13. n Luke 13. 3 , 5. 〈◊〉 o Pag. 186. p John 1. 12. q Jude 20. r Acts 15. 9. & 26. 1● ▪ s Pag ▪ 17● . t Pag. 173. u Pag. 174. x Ibid. a 1 Cor. 10. 22. b 1 Cor. 11. 30. c 1 Sam. 2. 23. 25. d Psal. 51. 1 , 〈◊〉 . 2 Sam. 24 10. e Matth. 26. 75 f Pag. 168. g Pag. 44. h 2 Sam. 12. 13. i Psal. 51. 3. k Pag. 79. l 2 Sam. 11. ●7 . & ●4 . 10. m Psal. 32. 3 5. n Pag. 80. o John 6. 27. p Ibid ▪ q Gen. 1. 27. & 9. 4. 1 Cor. 1● . 7. r Eph. 4. 24. 1 ▪ John 3 ▪ 3. s Psalm 103. 13 t Revel. 3. 19 , 20 a Pag. 94. b Pag. 28. c Page 97. d Acts 8. 13. e Page 98. f Ibid. g Mark 1 : 15. h Acts 20. 21. i Page 92. k 2 Cor. 13. 5. l James 2. 14 , 18 , 20. m Page 97. n Psalm 95. 7 o Heb. 3. 7. p Acts 17. 30 : q Mark 1. 15. r Page 93. s Matth. 4. 17. t Mark 1. 15. u 1 John 3. 23. x Rom. 12. 2. Eph. 5. 10. y John 16. 2. z Gal. 6. 4. a Pag. 95. b Pag. ●3 . c Mark 9. 24. d Luke 17. 5. e See Robinsons Observations , Chap. 10. § 4. f See Pe 〈…〉 bel of Grace and Faith , p. 7. 12. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Plut. de irac . cohib . g Acts 8. 13 , 23. h Luke 8. 13. i John 2. 23 , 24. k James 2. 14 , 18 , 20. l Luciani Micyllus in Somnie , 〈◊〉 Gallo . Esay 29.7 , 8. m Esay 29. 7 , 8. n Jer. 23 ▪ 25 , 26. o 〈◊〉 Kings 2● . 24 p ● Cor. 13. 5. q 1 John 4. 1. r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Tim. 1. 5. 2 Tim. 1. 5. t Pag. 9. v Pag. 8. x Page 30. y Pag. 153. z Pag. 30. a Pag. 24 , & 30. b Pag. 167. c Pag. 29. d Pag. 19. 21 , 27 e Page 27. f Pag. 29. g Ibid. h Ephes. 2 ▪ 8. i Phil. 1. 29. k Acts 5. 31. & 1● 18. 〈◊〉 Tim 〈◊〉 . 26. l Acts 8. 22 , 23 d Pag. 57. e Gen. 9 9 , 10. f Esay 36 ▪ 6. g Page 71. h Pag. 40. j Page 198. k Ibid. l Ephes. 2. 8. m 2 Thes. 2. 13. n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sicut {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ephes. 4. 24. & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Cor. 6. 7. & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Col. 1. 5 o 2 Thes. 2. ●1 . p Page 28. q Ibid. r Page 29 , & 96 s Page 34. t Page 77. u Pag. 71. x Title-page . * See out of this Autor , p. 37 , 40 , & 85. hereafter . x Page 81. y Ibid. z Page 32. a 1 Cor. 1. 30. b 1 Cor. 6. 11. c Occasionall word , p. 3. * See before from page 174. d Page 189. e Mark 9. 24. f Ephes. 1. 14 : 2 Cor. 1. 22. & 5. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . pignus , vel ar●a poti●s . g Page 32 ▪ h Thou , vain man , Jam. 2. 20. i 1 John 1. 5. k Page 9. l James 1. 26. m {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . sicut Gal. 6. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . & 1 Joh. 1. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . n 1 John 1. 6. p Verse 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . q 1 John 3. 14. r 1 John 3. 19. s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 〈◊〉 Synes. in encome alv . cor , navis instar rudente valido , anchorae littorive aeffixae , firmatum habebimus . ab Homero sumptum qi de Vlysse Odyss. v● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . de qo Plut. in garrul . unde emendanaus idem in de irac . cohib . ubi pro {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ligitur {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . qod ansam dedit Gilb. Cognato in Adag. & Jo. Hartungo in loc. memorab . novum proverbium comminiscendi , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . qod Obedientiam Homericam verterunt . qo modo & locus alter ille Hadr. Junio imposuit , qi Animum in Pisa obfirma , tanqam aliud à certaminibus Pisaeis tractum , proverbium ind● procudit . Voculae sensum usumqe optimè exprimunt , illa apud Plut. de virt mor. Poetae nescio cuju● , sic emendanda , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ubi Plut. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . inde {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} eadem , qae & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Epicteto l. 2. c. 20. t 1 John 3. 22. u 1 Cor. 11. 28 x 2 Cor. 13. 5. y Gal. 6. 4. a Page 98. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 2 Pet. 1. 1 c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , verse 5. d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Verse 10. e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. * Mero meridie si dixerit ille tenebras esse , credet . Petron . f Page 85. * Pag. 81. g Page 40. h Page 37. i Histrionis est parvam rem●attollere , qo plus praestitisse videa●●● . Celsus de re ▪ medic . l. 5. c. 26. § 1. k Culpa est in praeceptoribus prima , libenter detinentibus puorum , partim cupiditate diutius exigendi mercedulas , partim ambitione , qo difficilius sit qod pollicentur Fabius instit. l. 12. c. 11. l Matth. 7. 1 , 12 1 Cor. 13. 5 , 7. m 1 Kings 8. 39 1 Cor. 2. 11. Jerem. 17. 10. James 4. 11. n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 2 Tim. 4. 10. * See hereafter out of page 77. o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Menand. p Page 28. q Ibid. r Page 104. s Pag. 93. t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Plut ▪ de Isid. & Osir . u Pag. 27. x Page 84 ▪ y Page ●5 . a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 1 Per. 2. 21 & 3. 17. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} John 13. 15. & 15. 10. 1 John 2. 6. Phil 2. 5. 8. Esay 8 , 20. d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} morning , or dawning , as chap. 58. 8. e See Gods eye on his Israel , p. 25 f Occasionall word , p. 8. g Ibid. p 3. h See before from page 167. * See Gods ey , &c. page 2. & pref p. 17 , 18. i Occasionall word , p. 1. * See in the Preface to Gods ey , &c. page 18. that horrid speech of a principal ring . leader of that party . k Occasionall word , p. 5. l Pag. 85. m Pag. 82. n Pag. 29. o Page 169. p Pag. 71. q Esay 59. 21. r Page 72. s Ibid. * John 16. 13. 1 Cor. 7. 40. t Pag. 186. u Pag. 169. x Psalm ▪ 85. 1. 2 , 3. * See Gods eye on his Israel , p. 6. y Pag. 27. z Ibid. * Jerem. 6. 16. a Page 29. b Page 28. c Pag. 1 67. d Rom. 8. 23. e ● Cor. 1. 22. & 5. 5. Ephes. 4. 14. f Ephes. 5. 30. 2 Cor. 1. 22. g Pag. 29. h Ibid. i Acts 4. 26. k Acts 5. 21. l Page 36. m Acts 2. 37 , 38 n Page 39. o Ibid. p Page 40. q Honey-comb c 7. p. 137. r Pag. 41. s Matth. 7. 13 ▪ 14. t Ibid. u Pag. 37. x Matth 6. 12. y Page 77. z See Gods ey on his Israel , &c. Preface , p 18. a Page 82. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Plut de amic. & adul . * See Gods ey , &c. Preface p. 13 , & 15. quest . 7. 10. d Occasionall word , p. 8. e 1 Sam. 28. 14. f See a taste hereof in Gods ey , &c. Preface p. 30. g 1 Cor. 1. 3 h Jude 3. i The Autors Title page . k Treatise , p. 18. l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Sophocl . Electr . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gregor. Nyssen . de immat . abrept . 
A01550	----	The spirituall vvatch, or Christs generall watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1622 Approx. 317 KB of XML-encoded text transcribed from 74 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01550 STC 11677 ESTC S102924 99838684 99838684 3071 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01550) Transcribed from: (Early English Books Online ; image set 3071) Images scanned from microfilm: (Early English books, 1475-1640 ; 1138:08) The spirituall vvatch, or Christs generall watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. The second edition; [8], 130 p. Printed by Edward Griffin for William Bladen, and are to be sold at the signe of the Bible, at the great north dore of Paules, London : 1619. Reproduction of the original in the University of Chicago. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual life -- Modern period, 1500-. 2003-08 TCP Assigned for keying and markup 2003-09 Apex CoVantage Keyed and coded from ProQuest page images 2003-10 Emma (Leeson) Huber Sampled and proofread 2003-10 Emma (Leeson) Huber Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion THE SPIRITVALL WATCH , OR CHRISTS GENERALL WATCH-WORD . A MEDITATION ON MARK . 13. 37. What I say vnto You , I say vnto All , WATCH . By THOMAS GATAKER B. of D. and Pastor of Rotherhith . The second Edition ; Amended and Enlarged . LONDON , Printed by Iohn Haviland for William Bladen , and are to be sold at the signe of the Bible , at the great North doore of Pauls . 1622. TO THE RIGHT WORSHIPFVL AND RELIGIOVS HIS VERY kinde Cozen , Sr ROBERT COOKE Knight , eldest Sonne and Heire to that worthy Knight Sr WILLIAM COOKE late deceased : Long life and good dayes , with increase of Grace here , and eternall Glory hereafter . HOPEFVLL SIR , This weake worke was intended your worthy Father now deceased , vnto whom so many bonds of alliance , of dependance , of ancient acquaintance , and of continued beneficence so straitly tied , so deeply engaged me ; and whom therefore next after mine Honourable Patron , and that Worshipfull Societie , wherein I spent so much time , and whereof I remaine yet an vnworthy and vnprofitable member ' I could not in this kinde ouer-slip without some iust note of ingratitude . But since it hath pleased God vnexpectedly ( to our great losse and griefe , though , no doubt , his a farre greater gaine ) to remoue him hence , and to receiue him thither where he now resteth , as without need , so beyond reach of these Offices , I know none that may better lay claime to it then your selfe , who are to rise vp in his roome , and to stand in his stead , as First-borne in that Familie , whereof he lately was Head. I shall not neede to adde , w●… inducements and incouragements ▪ I might further receiue to addresse these my poore endeuours that way , from those pregnant prints as well of pietie as other good parts euidently discouering themselues in your owne person , obserued by others as well as my selfe , and the rather obserued , because so rare ordinarily in others of your yeares , and of your rancke . The consideration whereof , as * it ministred much comfort to your worthy Father before his decease , esteeming it no small Honour vnto him that God had graced him with a Sonne of such parts and hopes in the iudgement and by the testimonie of so many as well iudicious obseruers as vnpartiall reporters : so it helpeth not a little to mitigate the great griefe of all his and your friends , not without great cause conceiued for the losse ( if they may be tearmed lost , that God findeth to their eternall weale and welfare ) of one whom they so highly euer prized , and now so deseruedly desire ; and ministreth good ground of hope , that you will further in due time , ( as he said sometime of Constantines Sonnes ) b wholly put on your worthy Parents , so c exactly resembling them in their vertuous parts , and treading so precisely in their religious steps , that both they may seeme to suruiue in you , and you be knowne thereby to haue come of them . And this the rather it standeth you vpon to contend and striue vnto , considering ( as I doubt not but you doe ) that as it is a double d grace for a good man to be well descended , while both his parentage is a grace to him , and he likewise a grace to it : So it is e a foule disgrace and a double staine for one so descended to degenerate from the good courses or come short of the good parts of those he came of , and so to proue either a blot or a blemish to them that might otherwise haue beene a grace and an honour to him , but shall now helpe rather to condemne him then to acquite or excuse him . It was the speech of one for a naturall man notably qualified , though but meanely bred , to a dissolute person well borne , vpbraiding him with his birth , f I am a grace to my stocke , thou a blot to thy linage : as another not vnlike him in the like case , * My stocke is some staine to me , but thou art a staine to thy stocke . And indeed as it were g better for a man to come of a Thersites so he proue like Achilles , then to come of an Achilles if he proue like Thersites : So it had beene lesse euill for Manasses to haue descended immediatly from an Achaz or an Achab , then descending ( as he did ) immediatly from an Ezechias to proue in conditions and course of life a second Achaz or an other Achab. This consideration may well be a strong engagement to godlinesse , where but either parent onely hath beene religious . For if h either partie beleeuing , though the other be an infidell , be of force sufficient to bring the Children bred betweene them within compasse of Gods Couenant : surely the godlinesse of either , though the other were prophane , must needs be no small tiall to oblige their issue the more straitly to that course , which they stood bound to haue taken , though their parents had beene both of them vtterly irreligious . But in this kinde hath God to you beene more abundantly gratious , in blessing and honouring you on both sides with two such worthie Parents , whose memorie as it is and will euer be deseruedly honoured with all those that here knew them ; so it is iustly expected that it be reviued in you especially , and the residue of their issue , as i in a liuely monument , and one better than of marble or brasse , not of their earthly and worldly , but of their spirituall and worthiest parts . Yea , as k Dauids Courtiers sometime wished , that his sonne Salomon might in state and honour not succeed onely , but exceed Dauid his father : so the like may well in some regards be expected at your hands , in well-doing and piety not to parallel onely , but to surpasse him you sprang from . For , to omit that God hath furnished you with some abilities of learning that he had not , that he hath called you sooner and entred you earlier , you haue the more day before you : Your worthy Father hath broken the ice to you , he hath laid you to your hand a good foundation of religious courses in that Familie that you are to be Head vnto hereafter ; he hath setled neere you and obliged vnto you * a man of singular parts , who as he was sometime your Tutor and Gouernour , so will not cease now to be a Counsellor and Coadiutor vnto you , by whose aduice and assistance you may haue plentifull meanes of furtherance in that godly course that by Gods gratious goodnesse you haue already made entrance into . Sir , you see what a taske is exacted of you , what a necessitie of well-doing and of proceeding in good courses is euery way imposed vpon you . Let all laid together preuaile with you to make you as the more carefull to affect and embrace all good meanes of helpe and furtherance therein ; so the more forward and diligent from time to time instantly and incessantly to craue further grace at his hands , by whose strength we all stand ; who as he hath begun this his gratious worke in you , so is alone able to finish it ( and I doubt not but he will so doe ) to his owne glory in you , and your eternall glory with him . And to this purpose may this loose discourse afford you any the least helpe , I shall esteeme it a sufficient recompence of my labour in the publishing of it , what euer the issue be otherwise : If any other beside shall reape benefit thereby , I desire but that God may haue the praise of it , and my selfe onely their prayers . Howsoeuer it proue , it shall remaine a testimonie of the sincere loue and respect that he beareth and oweth to you and the house you come of , who both is and shall by Gods grace alwayes continue Your Worships hearty well-wisher and affectionate Kinsman , Thomas Gataker . Euripides Helena . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imple tuorum vota , dum refers pij Mores parentis : namque honoris culmen hoc Summum , parente siquis editus pio Pietate patrem & ipse prosequitur pium . CHRISTS GENERALL WATCH-WORD . MARK . 13. 37. WATCH . § . 1. THere be a two commings of our Lord and Sauiour Christ mentioned in Scripture : the former of them in mercy , b to saue the world ; the latter of them in maiestie , c to iudge the world . Some of those that liued in the time of the former , had d moued question to our Sauiour himselfe concerning the latter ; e When will the comming of the Sonne of man be ? Now our Sauiour , in way of answer vnto this question , layeth downe both the certaintie and the vncertaintie of his second comming : the certaintie , that it shall be ; the vncertaintie when it shall be . That , which is wont to be said of the day of Death , being no lesse true of the day of Doome ; f There is nothing more certaine , and yet nothing more vncertaine : g Nothing more certaine than that it shall be : as sure , we vse to say , as Death ; and may well say , as Doome : For h Heauen and earth ( saith our Sauiour ) shall passe away , but so shall not my word . And yet i nothing more vncertaine than when it shall be . For , k Of that day and houre knoweth no man ought , no nor the Angels in heauen , nor the Sonne ( l as he was m then ) himselfe . Hereupon he taketh occasion to n exhort his Disciples whom he then spake to , and o vs all in and by them , vnto circumspection and warinesse , vnto vigilancie and watchfulnesse : p that since such a day must once come , and they know not how soone it may come , wherein they shall all be called to giue vp their accounts , that therefore they liue in a continuall expectation of it , in a perpetuall preparation for it ; that whensoeuer it shall come , they may be found ready and fit for it . Which exhortation hauing vrged ▪ and enlarged by sundry arguments of inforcement and illustration in q the words before going , he doth r here repeat and conclude , winding vp the summe of all before deliuered in this one word , WATCH . A word not consisting of many syllables or letters ; but containing much matter , and matter of much vse . Which that it may the better and the more orderly be vnfolded , we will referre all that shall be spoken to these foure heads : The Sense , the Proofes , The Manner , and the Meanes : Or , 1. The Meaning of the word , what it is to watch . 2. The Reasons , why we ought so to watch . 3. The manner , how we must watch . 4. The Meanes , whereby we may watch . The two former belong to Doctrine ; the two latter to Vse . § . 2. For the first of them , to wit , what it is to watch . Watching is , to speake properly , s an affection of the bodie ; and is by way of metaphor onely applied vnto the soule . In regard whereof it will not be amisse to consider briefly what it importeth in the one , that we may the better conceiue thereby what it signifieth in the other . t Watching therefore and waking are two seuerall things : it is one thing to wake , or to be awake , and another thing to watch . For example : we are all here ( I presume ) at this present waking ; but cannot properly be said to be watching , because neither is it now the ordinarie time of rest , neither ( it may be ) haue we any present inclination thereunto . But the Disciples of our Sauiour the night before he suffered , are said to haue watched with him , u Could ye not watch an houre with me ? because both it was then the ordinarie time of repose , and they very sleepie and drowsie also themselues . Againe , x the Psalmist complaineth that God held his eyes waking , or y watching ; ( but in an vnproper sense ) that he was forced to keepe waking , and so in some sort to watch as it were against his will. A man lieth oft awake when he would faine sleepe , but z cannot , either through disease of bodie or distraction of minde : And a man that is set to watch , may keepe awake , but not minde or regard his charge : and neither of them in such case are said properly to watch . But those that sit by such a sicke man as cannot sleepe , to tend him , are said to watch by him : And the Shepherds are said to haue beene a watching ouer their flocks , when the Angell appeared to them that brought them tidings of Christs birth . So that bodily watching ( to speake properly and precisely ) is then , when a man striueth to keepe himselfe corporally waking for the tending or heeding of something , at such time as he is or may be inclining to sleepe . § . 3. But it is no such bodily watching that is here intended . A man may not watch thus , that keepeth himselfe so awake : and b a man may not keepe himselfe so awake , and yet watch . c Peter watched thus while he slept in the prison between two souldiers tied fast with two chaines . And so did d Dauid , when trusting to Gods gratious protection , he laid himselfe quietly downe to sleepe . Whereas on the other side , e Iudas sate vp all the night long ( as f theeues and murtherers also doe many times ) to put his treason in practise , g while his fellow Disciples slept ; and yet watched he no more , nay not so much as they did . And h Dauid was broad awake , when he spied Bathsheba from off his terrace ; and yet watched he not so well as before he did , when on his pallet he lay fast asleepe : he rose from one sleepe , to fall into another , a worse sleepe . It is not i a corporall , but a spirituall ; not a proper , but a figuratiue , a metaphoricall watching , ( and yet a watching that hath reference to that proper , some resemblance of that corporall watching ) that our Sauiour here intendeth . To apply therefore what was before said of watching , to the Soule , and so to our present purpose . Sinne is in the word compared to a sleepe . k Let not vs sleepe , as others sleepe , saith the Apostle : For those that sleepe , sleepe in the night : and , We are not of the night , but of the light and of the day . He speaketh as of a spirituall l night of ignorance , so of a spirituall sleepe of sinne . Repentance is said to be an awaking ( as it were ) out of this sleepe . m Awake to righteousnesse ; and sinne not , saith the same Apostle . And againe , n Awake thou that sleepest , and arise from the dead , from the deadly sleepe of sinne , and Christ will illighten thee . And , o As it is a signe that a man is awaked out of his sleepe , when he telleth what dreames he saw in his sleepe : so it is a signe , saith the Heathen man , of one truely repentant , when a man maketh sincere confession of his former offence . And lastly , the striuing to keepe our selues from future relapse and from falling backe into this our former deadly slumber againe , is that which by the same metaphor is termed watching , as here , so p elsewhere . So that it is as much in effect , as if our Sauiour had said , when he willeth vs to watch ; that It is not sufficient for vs , that we haue beene awaked out of the deadly sleepe of sinne ; but we must with all heedfull diligence for the time to come striue to keepe our selues thus waking . Watch we cannot till we be awaked ; and q when we are once awaked , we must euer watch . And so haue we both the true sense and signification of the word ; and the point also therein propounded . § . 4. Now the Reasons of this point may be foure : The first taken from the drowsinesse of our owne naturall disposition . The second from the diligence of our Aduersarie the Deuill . The third from the necessitie of perseuerance . The fourth and last from the danger of relapse . For the first of them , to wit , the drowsinesse of our owne naturall disposition . r He came the second time , saith the Euangelist of our Sauiours Disciples , whom he had but lately before awaked , and found them asleepe againe ; for their eye were heauy . And as it is with those that be of an heauie constitution , of a drowsie disposition , that though they be awaked out of sleepe , yet vnlesse they vse some diligence ( yea though they so doe ) to keepe themselues awake , they are ready euer anon to be napping and nodding , and ( if they be not the more carefull ) to fall euen fast asleepe againe : So it is naturally with euery one of vs in regard of our soules : We are all generally s of a very dull and drowsie disposition , by reason of that lumpish flesh of ours , t that abideth much euen in the best of vs. By meanes whereof it commeth to passe , that we are oft slipping and slumbring , be we neuer so carefull and diligent ; yea in danger oft , after we haue beene awaked out of this dreery and deadly sleepe , to fall eftsoone backe againe into the same , if we keepe not a constant watch ouer our selues and our soules . Beside that the Deuill is ready and busie euer to helpe forward , besprinkling of our tempels with his spirituall Opium of euill motions and suggestions , to further the matter , and to cast vs againe ( if it be possible ) into a Lethargie irrecouerable . § . 5. A second Reason therefore may be taken from the diligence of this our Aduersarie . u Be sober and watch , saith the Apostle , for your Aduersarie the Deuill goeth about continually like a roaring Lion , seeking whom he may deuoure . x Shall men watch , saith the Heathen man , to slay and destroy others ? and wilt not thou watch to saue thy selfe ? So say I : Shall Satan be more vigilant in watching to doe vs a shrewd turne or a mischiefe , then we in watching to keepe our selues safe from his malice ? y Vndoubtedly if he watch thus continually to assault vs , vnlesse we watch as constantly on the other side to preuent him , we shall soone come to be surprised and vanquished againe of him . z Continuall watch therefore is to be held of vs , because * our enemie continually lies in wait for vs : nor can we euer in regard thereof ( be we neuer so watchfull ) be ouer-much warie , yea or warie enough . A thing the rather to be regarded , because it is not here , as in bodily or in worldly watch and ward ; where a some watch for the rest , and the rest sleepe while they wake : as that b Greeke Commander sometime said in a generall solemnitie , that c he kept sober and watched , that others the whilest might drinke and sleepe : And Philip of Macedon vsed to say , that d he might safely drinke deepe , as long as Antipater kept sober and watched . But it is not so in this spirituall watch ; we cannot here watch by deputie ; no man can watch for vs ; but euery one must watch for himselfe . § . 6. But ( may some say ) are not the Ministers of God in the word called e Watchmen ? and are they not said f to watch for our soules ? I answer : True it is indeed ; they are called Watchmen : and they are said to watch , yet not so much for , as g ouer your soules . Now it is one thing to watch for one , and another thing to watch ouer one . To watch for one ( to speake properly ) is h to watch in his stead that he may not watch : as in a Citie besieged , or in a set Campe some few watch by night in their turnes that the rest the whilest may sleepe : and as i the Prince is said to watch , that the subiect may rest at ease : or the * Princes guard to watch , that he may sleepe safely . But to watch ouer one is to watch by him to keepe him awake ; as those that watch Deere to tame them by keeping them from sleepe ; or as those that tend a sicke Patient in some drowsie disease , or k after some medicine receiued , or a veine opened , or the like , where sleepe may be preiudiciall and dangerous vnto him . In this latter manner are we said to watch ouer you ; and the maine end of our watching is to keepe you waking . Which vnlesse it be therefore by our watching effected , all our watching in regard of you is to no purpose ; no more then their watching about the Patient before spoken of , if he sleepe amids them , while they watch about him . The Pastor then indeed must watch ouer his people : but l the people must watch also with their Pastor , and must be kept waking by his watching . Yea as m he must watch ouer both himselfe and them ; so n must they in person also watch each one ouer himselfe . To which purpose , if we should demand of our Sauiour , as Peter did sometime in the very same case , and vpon the like occasion ; o Master , speakest thou this vnto vs alone , or vnto all ? Doest thou speake this to thine Apostles onely , or to Pastors alone , that are to watch ouer others , or to the people also , to thy Disciples all in generall ? our Sauiour would no doubt answer , yea so expresly he doth answer , p What I say vnto you , I say vnto all , Watch. Others may watch ouer vs ; but none can watch for vs : each one in person must euer watch for himself . § . 7. To the aduersarie before mentioned , we might well adde another , no lesse dangerous than the former , to wit , the world , as a Aaron saith of his people , b wholly set vpon wickednesse . This though we be c not of it , yet are we d in it , neither can e we goe , or f get out of it , g when we will our selues ; h we must stay in it , till it please God i to call vs out of it . And so long as we are in it , k we tread vpon embers , l we walke among snares , of m euill example , of allurement by n profit and o pleasure , of shame and abashment by p derision , scorne and contempt , of terror and affrightment by q opposition , threats , and discountenance , if we doe not as others doe . We are in as much danger ( if not much r more ) by euill men as by deuils , by s deuils incarnate , as by t deuils indeed : they are u limmes of the deuill , and x the instruments that he oftest maketh vse of . y We are more in danger of wicked men for our soules , then they are for their bodies that liue in the wide wildernesse , where wilde beasts are most frequent . They were men like themselues that our Sauiour warned his to beware of , when he said , z Take ye heed of men : for they are they that may doe you most mischiefe . They were b Men-wolues that he forewarned them of , when he told them , that he should send them out a as sheepe among wolues . And had not they need c to walke warily , that d haue so many snares in their way ? Had they not need to stand continually vpon their guard , that haue their enemies e on either side , nay f on euery side of them ? Haue they not iust cause to g watch night and day , that abide there where h Lions , Wolues , and wilde beasts of rauenous disposition are most rife ? § . 8. But there is yet a third enemie , as vigilant and diligent , yea more incessant and more dangerous then either of the former , and that is our owne corrupt nature . For the other two are without vs , this is within vs , it is an inbred , an home-bred aduersarie . A mans enemies , saith i the Prophet , and k our Sauiour from him , shall be those of his owne house . l An houshold foe is much more dangerous then a forainer , then one out of the house , though dwelling at the next doore . But this enemie of ours is not in our house , but m in our heart , lodged and seated in the very inwardest and secretest closet of our soule . The other two are professed aduersaries , this a pretended friend . And n a pretended friend is more dangerous then a professed foe . o It was not a professed enemie , saith Dauid , that did me this wrong ; for then could I well haue borne it : nor was it an open aduersarie , that set himselfe against me ; for then could I have shunned him : but it was thou ô man , my companion , my counsellor , my guide , my familiar . And therefore , p Trust not a friend , saith the Prophet , take heed especially of a false friend ; put no confidence in a counsellor : keepe the doores of thy mouth from her that q lieth in thy bosome . But this false-hearted friend of ours lieth not in our bosome , but within our breast . Againe , the other two cease sometime their opposing of vs , this is incessant , it neuer ceaseth . Though there be a continuall r enmitie , a perpetuall hostilitie , s a warre without truce betweene Satan and vs : yet are we not alwayes actually t in skirmish and combat . We are not alwayes in fight , though we be alwayes in the field . Nor is the deuill himselfe alwayes about vs or with vs. But u our corrupt nature is neuer from vs , it is alwayes x in the very middest of vs ; y we carry it about with vs continually , whithersoeuer we goe , or wheresoeuer we become . And * it is neuer idle in vs , but incessantly working on vs , continually either hindering vs in well-doing , or prouoking and egging of vs on vnto euill . z The flesh , saith the Apostle , lusteth and striueth against the Spirit , so that ye cannot doe what you would . And , a I finde by wofull experience , that when I would doe good , euill is present with me . For mine inner man delighteth in the Law of God : But I see and feele another law in my limmes rebelling against the law of my minde , and leading me captiue to the law of sinne that is in my limmes . § . 9. Lastly , without the helpe of this traitor b no other enemie can hurt vs. c The deuill himselfe cannot foyle vs , vnlesse w●… our selues will. d He may perswade and entice , suggest and prouoke , but he cannot enforce or constraine , nor vnlesse our owne heart giue consent , cause vs to sinne . As we vse therfore to say of the Land & State that we liue in , that We need not feare any foraine foe , if we be true among our selues : So may it be said much more ▪ truly of our spirituall estate , e we should not need to feare any outward aduersarie , either world or deuill , if our owne heart were , and would be sure to keepe true to vs. But f it is our owne heart within vs that is ready to ioyne with our aduersaries without vs , and to betray vs vnto them . g The prince of this world , saith our Sauiour , hath beene dealing with me ; but he found nothing in me ; and therefore preuailed not against me . But h he neuer commeth to assault vs , but he findeth enough and too much in vs ; the maine cause why so oft he preuaileth against vs. i He findeth a many Iudasses within vs , that are ready to ioyne with him , to second him , to assist him , to fight for him , to betray vs into his hands . Without this intestine traitor then , the deuill himselfe cannot hurt vs : but it alone is able to hurt vs without him . We need no other Tempter to tempt or entice vs to euill : we haue k an Eue , a Tempter of our owne each one within vs , more powerfull and more effectuall then any is or can be without vs , and one that needeth not any helpe from without . l Euery man , saith the Apostle , is tempted , when he is inticed and drawne aside by his owne lust . And so lust hauing conceiued bringeth forth sinne , and sinne being consummate bringeth forth death . m No need is there of other deuill to delude or destroy vs ; there is deuill enough in the hearts of euery one of vs to doe either , there is enough in vs without any deuils helpe to effect either . § . 10. We haue as much cause then n to watch euen against our selues , as against any aduersarie whatsoeuer . Since that as the Heathen man sometime said , o Euery man is the first and the greatest flatterer of himselfe : and others could neuer come to fasten their flatteries vpon vs , if we did not before flatter our selues : So p euery man is the first and the greatest enemie to himselfe : and other enemies could neuer doe vs any harme , if we did not first conspire with them to hurt our selues . And if they had need to be exceeding vigilant , and extraordinarily circumspect , that haue not onely many open enemies , besetting and assaulting them on euery side without , but many close traitors also , that haue busie heads and working braines , plotting and practising continually their ruine at home ; then surely no lesse cause haue we to be extraordinarily watchfull , whose case , as we see , is the very same . If q our first parents had cause to watch in Paradise , when there was no aduersarie but without : Much more haue we cause to watch , and to watch most diligently now , when we haue aduersaries r both without & within . For therein is the difference , as s one saith well , betweene t Adam & u Iudas , so betweene our first parents and vs , that Outward temptation preuented inward corruption in them , inward corruption preuenteth outward temptation in vs. So many aduersaries therefore , so vigilant , so diligent , round about vs , on euery side of vs , before vs , behinde vs , aboue vs , beneath vs , without vs , within vs , * must needs enforce on vs an incessant watchfulnesse , if we haue any care of our owne safetie . § . 11. A third Reason may be taken from the necessitie of perseuerance . q Who so endureth to the end ( saith our Sauiour , he alone ) shall be saued . The Christian course is compared to a race . r Let vs runne with patience ( saith the Apostle ) the race set before vs. And s in a race ( saith the same Apostle ) all runne ; but all winne not . If we aske who winne , he telleth vs else-where , that t they onely winne the wager or get the garland , that runne u according to the lawes of the game , to the rules of the race . Now in worldly races the law of the game is , that none but he gaineth the prize , that getteth first to the gole : But in the spirituall race the law is otherwise . For x there not who so commeth first , but who so holdeth out to the last , y be he in order of place or time first or last , is sure to winne and to doe well . z Be faithfull to death , and thou shalt haue the crowne of life , saith our Sauiour to each Christian souldier and soule . a As in a race then it is to no purpose for a man to set out with the first , and to run eagerly a while , if after some time he sit downe , and stay at the mid-way : yea if he giue ouer when he is within but a foot or two of the gole , it is all one as if he had neuer set foot into the field : So here for a man b to runne well for a spurt , and then to giue ouer , yea to breake off that good course that he was entred into but a day or twaine before decease ▪ it is enough to annull all his former proceedings , and to make him to be in no better estate then if he had neuer set foote into the good wayes of God. For c It is perseuerance alone in well-doing , that carieth away the crowne . d The latter part of a mans life ouer-swayeth the former : and e the former yeeldeth it to the latter . f if the righteous man ( saith the Prophet , or rather God himselfe by the Prophet ) shall turne from his righteous course of life that before he liued in , none of his former good deeds shall be remembred or reckoned ; but in the euill that then he doth , he shall die . Yea to keepe to the comparison that we haue in our text : If a Seruant or Souldier appointed to watch for his Masters comming , or against the enemies approach , shall continue watching till within an houre or some shorter time of the arriuall of the one or the assault of the other , but shall then chance to fall fast asleepe ; he shall be no lesse in danger either to be shent of the one or to be slaine by the other , then if he had slept all out , and watched no time at all . And the like may be said of our spirituall Watch ; which if we shall for any time intermit , or after any time giue ouer , we may chance in the interim to be surprized either by the iustice of God , or by the malice of Satan , and so g be in danger of perishing euerlastingly by either , notwithstanding all our former watch . To which purpose saith our Sauiour in the words next before my text ; that it is in this case h As when a man going from home for a time , leaueth his seruants to keepe house , and setteth each one his taske , and willeth the Porter to watch : and he warneth vs all therefore to i watch incessantly , ( because k wee know not what time our Lord and Master may come ) lest if he come suddenly , he t●…ke vs asleepe . § . 12. A fourth Reason may be taken from the danger of relapse : l Goe thy way ( saith our Sauiour to the Criple he had cured ) and sinne no more ; lest a worse matter befall thee . As we stand continually in no small danger of relapse , partly through the drowsinesse of our owne disposition , and partly through the diligence of our Aduersary the Deuill , ( as before we haue shewed : ) so is there m no small danger in relapse , and in relinquishing this our spirituall watch : which if euer therefore wee giue ouer and fall from , it shall not be barely all one to vs , as if we had euer lien still asleepe , but it shall be farre worse with vs , then if wee had neuer beene awaked . For as it is in the diseases of the body ; so it is likewise in the sicknesse of the soule . As * in bodily sicknesse the relapse vsually is worse and more dangerous , more incurable and irrecouerable then the disease it selfe was at first : so it falleth out commonly , yea so it is eue●… ▪ ordinarily in this spirituall Lethargie , that the relapse proueth more desperat then the disease was in it selfe . n For if men ( saith the Apostle ) hauing escaped these worldly defilements o by the acknowledgement of Christ ( or the profession of Christianity ) come after to be entangled and againe ouercome of them ; p the latter estate of such is worse then the first . For it had beene better for them neuer to haue q taken notice of the good way of God , then after notice taken of it , to turne againe away from it . Since that such , as the Prouerbe truely speaketh , are r like the Dog that resumeth his owne vomit ; s and like Swine that after washing returne againe to their wallowing in the mire . As if he had said in words applied to the present comparison , It had beene better for men to haue lien fast asleepe still , snorting securely in their sanne , then hauing beene by the word and Spirit of God , raised and roused out of it , to fall afterward backe againe into some deadly fit of it . § . 13. They seldome awake againe , that fall the second time so fast asleepe . Partly , for that through their owne inbred corruption ( the euill humour that feedeth this drowsie disease ) waxing commonly in such cases more fierce and furious then afore ( like a mastiue that breaketh loose , when hee hath beene tied vp sometime ; or like t the streame of a riuer that hath recouered scope againe , where it had found some restraint formerly , either pent in with arches , or bounded with bankes ) this spirituall Lethargie in the returne of it groweth stronger vpon them , and so harder to be subdued and expelled then at first ; like a maladie that hath got masterie of , and now contemneth those remedies that curbed and abated the force of it for a while . As also partly through Satans malitious policie , who endeuoureth all he can by plunging of such as haue broken or beene breaking away from him ( if hee can fasten againe vpon them ) as deepe as may be in all manner of impietie and impuritie , thereby to make them surer then euer to himselfe : u like the Iaylor , that hauing laid hold on his prisoner againe , that had either attempted or made escape from him , laieth load on him with irons as many as he may beare , to make him sure from starting a●…ide any more . Yea and partly through the iust iudgement of God , who vpon such Apostataes ( as , though he haue beene so gracious and mercifull vnto them as to awake them out of this deadly slumber sometime , yet he findeth them not thankfull to him for it , nor stedfast and faithfull with him , nor carefull to keepe their watch so as they should , but willing to sleepe againe , x delighting in slumber , and repenting that euer they were awaked ) is wont y to poure out the spirit not of slumber , but of deepe and dead sleepe ; so that it may be said of them , as of Saul and his troupes , z A deepe sleepe of God was vpon them , that they did not awake : as he is said euen a to close vp the eyes , and to make the very hearts of such ( not their heads only ) heauy , that they may not returne or repent , that is , be awaked any more againe out of their dead sleepe , and so healed of this their spirituall Lethargie . And no maruell then if they seldome awake or recouer , whom God , and the Deuill , and their owne corrupt heart , God in iustice , the Deuill in malice , and their owne corrupt heart out of its owne drowsie disposition , shall all conspire as it were together to with-hold from waking , and from returning to their wonted watch . § . 14. So that whether wee regard the drowsinesse of our owne naturall disposition ; or the diligence of our Aduersary euer watching against vs ; or the necessity of perseuerance , and holding out to the end ; or the dreadfull danger of relapse , if wee fall from our former forwardnesse , and either intermit or giue ouer our watch , and our standing vpon our Guard : wee cannot but see the truth of the point formerly propounded , to wit , that it is not sufficient for vs that wee haue beene awaked out of this spirituall sleepe of sinne , but there is further need of perpetuall care to bee had for the keeping of vs from falling backe into that deadly slumber againe . § . 15. Now what may be the Vse of all this , but to exhort and excite vs to the diligent practise and performance of a duty so necessarie , that so neerely concerneth vs , and that is so oft and so earnestly exacted of vs and pressed vpon vs , both by b our Sauiour Christ himselfe , and c his Apostles , as here , so else-where . Which that wee may doe the more readily and with the better successe , it shall not be amisse in the next place to consider of , both the Manner , how it is to be performed ; as also the Meanes , whereby it may be effected . For the former , to wit , the Manner how this spirituall watch is to be held , wee will pitch vpon foure points , wherein the same doth principally consist : The 1. is a due Examination of our seuerall actions ; The 2. a diligent obseruation of our speciall corruptions ; The 3. a carefull auoidance of the occasions of euill ; The 4. a constant resistance of temptations vnto euill ; And of these in order . § . 16. The first point then of this Christian watch is the due d Examination of our seuerall actions , before we vndertake them , lest wee bee otherwise vnawares ouertaken with sin in them , especially where they may be doubtfull and questionable . e Ponder , saith Salomon , the paths of thy feet , that thy waies may all be ordered aright . And againe , f A prudent man ( will not runne on head , but ) will consider his steps . Those that goe in g waies darke and slippery , and in that regard dangerous , are wont to tread gingerly and step warily , feele with hand and foot their way before them , whether it be cleare and firme , and will not lift vp the one foot , till they finde sure footing for the other . And so should it bee with vs that are here trauelling through the darke and dangerous way of this worlds wildernesse , like h the vale of Siddim , slimy and slippry , and full of limepits , of such pitfalls and springes as Satan diggeth and setteth for vs , and of such stumbling-blockes as hee laieth before vs , thereby to maime and to mischiefe vs : i we haue great reason to looke about vs , and to haue an eie to our footing , that wee step not vnwarily and vnaduisedly vpon that that may proue and procure either our woe or our bane , either our ruine or our ruthe . § . 17. This is that that the Apostle seemeth to haue an eye vnto , where hee exhorteth some to walke k in sincerity ; ( as also l he professeth of himselfe that he so did : ) and praieth for others , m that they may discerne those thi●…gs that differ , to the end they may be n sincere . The word vsed by the Apostle in both places signifieth properly o something tried by the light of the Sunne . And it is a Metaphore ( as some suppose ) taken from the custome of the Eagle , whose manner is ( if wee may beleeue p those that write the naturall story ) to bring her young out of the nest before they bee full flegde , and to hold them forth against the full sight of the sunne ; the light whereof those of them that can with open eye endure , shee retaineth and bringeth vp as her owne ; the rest that cannot brooke it but winke a●…it , she reiecteth and casteth off as a bastardly broode . In like manner should we doe with those manifold motions that arise in our mindes , and that are hatched as it were in our hearts , ere wee proceede to put them in practise ; q we should bring them forth first to the bright sunne-shine of Gods word ; let them looke vpon that , and it vpon them : if they can endure it , wee may on in them with courage and comfort ; if not , wee must stay both our hand and our heart too from further following or fostering of them . § . 18. Others thinke it rather taken from the vsuall practise of Chapmen in the view and choise of their wares . A wise and wary Chapman that hath to doe with a deceitfull Merchant , Draper , or other , one that keepeth his wares in obscure places where the defects of them cannot so easily be discerned , or hath false lights that may helpe to giue a counterfeit glosse to them , he will take no ware of him vpon his word , but hee will first diligently view it , tosse it and turne it to and fro ouer and ouer , try how it is in the middest as well as at both ends , bring it forth into the light , hold vp his cloth against the sunne , see if he can espie any defect or default in it ; hee knoweth well hee may easily else bee ouer-reached . The like should bee our practise , because our case is alike . Wee haue to deale daily with diuers craftie Merchants ; r by whom wee are sure to bee oft cozened , bee wee neuer so carefull , and can neuer therefore take heede enough how we deale with the●… . There is first the Deuill , for his slienesse and subtiltie tearmed s a Serpent , for his experience and antiquity stiled an t old Serpent : one that , u like a deceitfull Draper ( saith one , ) to draw men on vnto sinne , sheweth them the present pleasure or profit of sinne as the one end of the cloth , but concealeth and keepeth out of sight the middle and the other end of it in the internall remorse here , and the eternall punishment hereafter . Then there is the world , which our selues are wont to say is wholly set vpon deceit , and the Spirit of God saith x is wholly set vpon sin : of whom we may well say as one sometime of an Historian , y Both the words and the shewes of it are all full of fraud . Yea there is lastly our owne Heart as fraudulent and deceitfull as any of them . For , z The heart of man , saith Ieremie , is wicked and deceitfull aboue all things : who can know it ? So deceitfull , that oft-times a it deceiueth a mans owne selfe , and so consequently b it selfe . Hauing to deale then with such craftie ones , we had need to be exceeding warie , that they take nothing vp from them , that they shall offer to obtrude on vs , either by outward perswasion , or inward suggestion , or otherwise , especially where there shall be some good ground and iust cause of suspition , vntill we haue turned it euery way , and tryed it by the light of Gods Law , c examined both ends , weighed well euery circumstance , and searched euery corner of it ; that we may haue d good assurance , as the Apostle willeth , of the lawfulnesse and the warrantablenesse of it , before we venture vpon the admission of it to consent , or to practise . § . 19. This was Dauids course : e Thy testimonies ( saith he ) are my comfort and my counsell . Dauid was a very wise Prince himselfe , f prudent like an Angell of God , as the woman sometime told him . And he had besides a learned Councell about him ; Achitophel among the rest , g One whose words went in those dayes for Oracles . But yet had Dauid a Counsellor beyond and aboue all these , to wit , the voice of God himselfe in his word : This had a negatiue voice in all Dauids consultations ; so that though the matter propounded seemed good in his owne eyes , yea and had the approbation of his learned Councell withall , yet if this his head Counsellor went not with it , it was not for Dauid to deale with . And this Counsellor so long as Dauid hearkned vnto ( for sometime to his owne woe he ouer-shot himselfe by neglecting it ; but for the most part he did so ) so long he did well , and thriued and found comfort , and had prosperous successe in whatsoeuer he went about . And the like must we doe , if we desire to fare as he did ; make Gods word our Counsellour , if we would haue it our comforter : doe as worldly-wise and warie men are wont to doe ; they will doe nothing without counsell ; If they dwell neere to a Lawyer , whom they may freely repaire and haue accesse to vpon euery occasion , and of whom they may haue counsell , and cost them nothing , as oft as they will , they will be sure to doe nothing of moment , where the least matter of doubt or suspition of danger may be , without his aduice . And such a Counsellor haue we h euer at hand with vs , ready on all occasions to aduise vs , neuer weary of conferring with vs , i angry with vs for nothing but either for not asking or not following his aduice ; whom therefore if we shall neglect to consult with , and take counsell of vpon euery iust occasion , the common warinesse of worldly men , yea our owne warinesse in worldly things will one day worthily condemne vs. § . 20. Yet is this that that most men can be hardly drawne to condescend vnto , to take aduice of Gods word , that is so willing to aduise them . There is none but would haue comfort from it : and there is none almost willing to take counsell of it . We like all well to haue a Comforter of it ; but we haue no lust to make a Counsellor of it . But as Dauid , and Gods Spirit by Dauid ioyneth these two together : so k we must not disioyne or seuer them the one from the other ; or if we doe , we shall but delude our selues with vaine hopes . For he that taketh not counsell of Gods word , shall neuer receiue comfort from Gods word . He that maketh it not a Counsellor , shall neuer finde it a Comforter . The neglect of this hath beene the cause that many , wise otherwise and religious , haue oft shamefully ouer-shot themselues , because ( with l Ioshua and the Israelites in their agreements with the Gibeonites ) they haue not beene carefull to consult with the voice of God in his word . In which kinde commeth iustly to be censured the vnaduised cariage of those that practise first and aduise afterward : runne on head into ambiguous actions , and then after fall to examining whether they haue done well , and as they ought in them , or no. Of which course well saith the Wiseman ; m It is a snare for a man to deuoure a thing consecrated , and then afterward to inquire of the vow . A man is ensnared and entangled now by his owne act ; so that he is not so free , n nor fit now to iudge aright of it , because his practise hath forestalled , and ( as it may fall out ) corrupted and peruerted his iudgement : ready therefore as o one partiall in his owne cause , or as a Iudge that hath taken somewhat of the one side , to passe no sincere , nor indifferent sentence . § . 17. As also their preposterous course commeth here not vnworthily to be taxed , that first resolue , & then consult ; determine first what they will doe , and then aske aduice what they should doe . Thus did the Iewish Captaines sometime with Ieremie . p They come to him very demurely , and make deepe protestations , calling God solemnly to witnesse of the truth of their intention , of their willing minde and full purpose to put in execution and practise whatsoeuer God by the Prophet should aduise them vnto , were it good or bad . But ( as q Ieremie after truly told them ) they dissembled but with him . For they were resolued before what course they would take ; and came onely to make triall whether the Prophet would concurre therein with them or no. Which when they found that he did not , they flie off fairely from him ; yea they sticke not to giue him the lie , and to tell him to his teeth , r that the answer he brought them was no diuine Oracle , but an vntruth of his owne coyning at the instigation of Baruc . And in like manner doe many now adayes repaire to Gods Ministers for their opinion in cases of conscience concerning the lawfulnesse of some act that they are resolued on already ; that if they deliuer their opinions with them , they may then be able to say , they had the iudgment of good Diuines for it , before they did it , or attempted ought in it , to stop the mouthes of those with that may afterward question it : but whether they concurre or no , resolued to goe on , and so oft doe directly contrary to the iudgement and aduice of those whom they made shew to consult with . I say not , but that a man consulting with a Diuine , if he receiue not good satisfaction from him , is free still notwithstanding his sentence . But s for a man to resort to t Gods Ministers and Messengers for aduice , when he is resolued before what he will doe , how soeuer they shall aduise , or how soeuer he may be conuinced by Gods word of the contrary , is no other but a meere mockerie both of them , and of him ; yea and , as it falleth out oft , a meanes of deluding himselfe too , and betraying his owne soule to sin : the rather while u God in his iust iudgement many times fitteth such hypocriticall Consulters with such corrupt Counsellors , as speake not what they deeme agreeable to Gods holy will and word , but what they suppose the partie resorting to them is willing to heare . § . 18. A second point wherein this spirituall Watch consisteth , is , the diligent Obseruation of our owne speciall corruptions . x I beseech you , brethren , saith the Apostle , as Pilgrims and Strangers , abstaine from fleshly lusts , that fight against the soule Sinne is the maine enemie and the y bane of mans soule . And z all sinnes in generall fight against euery mans soule ; but some sinnes more specially against some then against others . And as in the world , where two neighbour kingdomes are at open warre either with other , there is an hostilitie in generall betweene all the Subiects of either , euen between those that neuer bore armes against , nor euer saw either other ; but this hostilitie is more specially executed and exercised betweene those that either border either vpon other , or are vp in armes in the field together either against other : So here , there is a generall hostilitie betweene each Soule and all Sinne , but that exercised in more speciall manner betweene each particular soule and some peculiar sinnes ; and these commonly of two sorts , the sinnes of a mans calling or particular vocation , and the sinnes of a mans nature , or of his naturall constitution . § . 19. First , the sinnes of a mans Calling ; vnder which head also may be comprehended the sinnes either of the places that men abide in , or of the times that they liue in . When I say the sinnes of a mans Calling , it is not so to be vnderstood , as if the workes or duties of any lawfull Calling were euill or sinfull in themselues : but that a man by occasion of his place and vocation , or his course of life and conuersation , may haue more , and more frequent occasions of some sinnes then of others , greater and stronger inducements and inticements to some sinnes then to others , which he is therefore more specially to keepe watch against . Thus the Courtiers sinne is with a Naaman to make a God of his Prince , in being content to please the one by displeasing the other : The Captaines sinne with b Ioab , to be a man of bloud , ready to vse , or abuse his weapon rather , to priuate reuenge : c The Souldiers sinne to pill and spoyle , and make a prey of those whom hee ought to protect : d The Lawyers sinne to betray , or to delay his Clients cause , to draw the more fees from him : e The Iudges sinne to peruert iudgement , or to refuse to doe iustice , for feare , fauour , or reward : f The Ministers sinne to sooth vp men in their sinne , or g to forbeare to reproue sinne for feare of mans face : The Handy-craftmans sinne to h doe his worke deceitfully and vnfaithfully , there especially where he thinketh that he cannot be discouered : The Tradesmans sinne i to vse lying and fraud in the vttering of his wares : k The sinne of great men to be oppressors of the poore : and the sinne of the meaner and poorer fort l to be discontent with their estate , m to enuie those that exceed them , and to be instruments of euill offices for their owne aduantage to others . And so vpon each course of life and Calling are there some speciall sinnes attending , which those therefore that follow it are the more subiect vnto , and more in danger to be surprised by , then by many , or ordinarily by any other . Againe , when it is said that the sinnes are to be obserued of the times and places that men liue in ; it is not so to be conceiued , as if all sinnes were not in some sort to be found in all places , or n as if all sinnes had not beene more or lesse in all ages ; but that o some sinnes in some places are rifer then others , some sinnes in some ages more in request then some other : as some diseases raigne more in some places then in others , some infirmities are more frequent at some times then at others : which those therefore that liue in such times or such places , must more specially watch against , as being more in danger to be infected and tainted therewith . § . 20. The second sort of speciall corruptions are the sinnes of a mans nature , or of his naturall constitution , such as he is naturally more addicted and inclined vnto then vnto other . For as it is with the bodie , so is it also with the soule . As in euery mans bodie there is a generall mixture of all the foure humours , Bloud , Fleame , and the two Cholers , in some degree more or lesse , but there is some one of them predominant , in regard whereof a man is said to be of a Sanguine , a Flegmatike , a Melancholike , or a Cholerike Constitution : or as in grounds vntoiled and vntilled there grow euill weeds of all sorts , but there is some one commonly that ouer-toppeth the residue , and groweth rifer and rancker vsually then the rest : So in the soule of man ( since the fall of our first Parents p a generall seed-plot of euill ) there are spirituall weeds of all sorts , a mixture of all vice , the seed and spawne of all sinne , q Atheisme it selfe not excepted : but there is r some one pestilent Humour or other lightly more predominant then the rest , some one maine and master vice , that giueth a denomination , in regard whereof men are said to be , some ambitious , some couetous , some superstitious , some lasciuious , and the like : not as if such persons had no other vice , but that that they are so named by : for it is most true that the Heathen man saith , s He that hath any one vice , hath all other with it ; but t because that beareth the sway , though the other be all there too in a lower , and a lesse eminent degree . This is that which Dauid seemeth to haue aimed at when he saith ; u I was vpright also with him , and kept my selfe from mine owne sinne , x Euery Dauid ( saith one well ) hath his Bathsheba , and euery Bathsheba her Dauid . Dauid had no doubt his sinne , y his beloued , his deare , his darling sinne , that which naturally he delighted in and was addicted vnto . And so hath euery man ordinarily some one corruption or other , that is the delight of his heart and the ioy of his eyes , that he is naturally most wedded vnto , most caried away with . Now z this maine sinne , this master sinne is it that we must principally bend our Watch against ; as a the King of Aram bade his souldiers fight neither against more nor lesse , but against the King of Israel . For as b when he was once slaine , the whole Hoast was soone vanquished : so if this master sinne be once mastered in vs , other petie and inferiour ones will the more easily be subdued . § . 21. But this is it that flesh and bloud will not abide almost to heare ought of . It is in stripping vs of sinne , as in flaying of a beast , the skin commeth away with ease , till you come to the head . Men are well enough content , at least outwardly ; to conforme themselues to good courses , till it come to the master corruption , to the head sinne ; to the c fat sinne that their profit commeth in by , or their d sweet sinne that they doe naturally take pleasure and delight in : but there it sticketh fast , and goeth not on , ( if at all ) without much adoe , but with great difficultie . The worldly minded for other matters will be as conformable as you will desire : But for his State-sinne , or his Trade-sinne , with e Naaman , he must haue a protection , that must not be stirred , it may not be touched : he will doe any thing else that you will haue him ; but therein must God be mercifull vnto him : It is a thing incident to his trade and course of life ; he cannot doe otherwise ; it is his liuing ; and it is no other then euery one doth : and if he should not doe so as well as others , there were no liuing for him in the world . A wretched speech of a distrustfull heart , refusing to trust him with the bodie , whom they would seeme to trust with the soule . f Faith ( saith one well ) feareth no famine . Yea a fearefull signe of an vngratious heart , louing and regarding g gaine more then godlinesse , and preferring temporall liuing before life euerlasting . h It is better , saith our Sauiour , to goe halt and blinde to heauen , then to goe with health and sight to hell . So it is farre better for a man , with i Lazarus , to beg and starue in the streets , and so to be conueighed hence to heauen ; then , with k the rich-man at whose doore he lay , to liue in good fashion , or gather a great estate together here , and then be l snatched away hence to hell . § . 22. Yea , but it is not our fault ; it is the fault of the times ; or , it is the fault of the Land , or the Citie , that we doe as we doe . To omit , that m we ascribe oft those things to the times and places we liue in , that indeed proceed principally from our selues and our owne corrupt hearts : like the Philosophers foole n that complained the roome was so darke she could not see , when shee had sodainely by some disease lost her sight . The rifer any euill is in those places or ages we liue in , the more carefull should we be to shun and auoid such a sinne . o Take heed , saith the Apostle , that you walke circumspectly , not as fooles , but as wise men ; because the dayes are euill . Are the times then we liue in , or the places we abide in , more then ordinarily euill in this or that kinde ? That giueth vs no libertie ; but should make vs walke the more warily ; as men that liue in bad aires , or in time of generall contagion , are more carefull to fence and arme themselues by taking of preseruatiues , eating in the morning ere they goe abroad , carying some things about them to smell to , &c. against danger of infection : that we may be like p the fish , that though it liue and swim in the salt sea , yet it tasteth not of the salt : that it may be said of vs as it was of Noa , q But Noah was a iust man in his generation : not , r a iust man as iust men went in those dayes , ( s that were but a poore praise of so worthy a Patriarke ) but t Noah was a iust man in that generation wherein the whole world was ouer-growne with wickednesse ; he continued iust then when there were none almost iust but himselfe and his familie , and u not all of them neither . Let vs remember in this case that as it is an height of impietie and vngodlinesse for a man x to be bad in a good age , and to continue vnreformed in a time of generall reformation ; so it is a speciall commendation , and a note of true godlinesse , for a man y to be good in a bad age , and to continue vncorrupted in times of generall corruption : yea that it is the office of good Christians ( that are in their kinde and degree z the light of the world , while they are in the world , as a Christ also was when he was in it ) b to shine as lights in the middest of a naughtie and peruerse nation , striuing to shew more sinceritie and more zeale and forwardnesse in the best things , the more dissolute the times grow , and the more corrupt those are they liue among ; like the lampe that shineth brightest where the aire about it is most darke , or the roome that it is in ; and like the fire that burneth hottest and scaldeth most , when the weather is most cold , in the sharpest of winter . § . 23. Againe , in the like manner it is with men for their natiue corruptions . For to passe from the worldly to the fleshly minded : Come we to the lasciuious and incontinent person ; we shall finde him affected as Herod was , c ready to heare Iohn Baptist gladly , and vpon his motion to doe many good matters : but if you begin once to deale with him about his Herodias , d he can no longer endure you . Some such haue not sticked openly and plainly to professe , that they cannot , nor will not leaue their lust and their lecherie , no not for the sauing of their soules . So deale we with the drunkard ; we may chance to finde him tractable enough otherwise : but if you come once to his drinke , to pull the cup from his mouth , or plucke it out of his hand ; you may as soone e wring ought out of the fist of some Giant , f it is so fast glewed to either : he will make you answer with the vine in Iothams parable ; g I cannot leaue my wine ; nor giue ouer my good fellowship : h take away my good liquor , and you take away my life . So for the angry man , that is of an hastie and a furious disposition : reproue him for his furious and outragious behauiour , his cursing , and banning , and blaspheming of Gods name . What will his answer be , but this ? I confesse , it is a fault indeed to doe thus : but you know my nature . I am of a cholericke constitution : and seare fewell is soone fixed . i Euery man hath his fault : that is my naturall infirmitie : and it must be borne with . I cannot mend it , and my life lay vpon it . Yea men account it an all-sufficient Apologie , and an vnanswerable plea for their grossest corruptions , if they can say but , It is my ▪ nature . Socrates ( as k they report of him ) when there came one Zopyrus to Athens that professed by mens physnomie to tell how they were affected , and hauing guessed shrewdly at the matter with many other , was at length brought to him , and after a diligent view of his visage censured him for a man blockish , proud , ambitious , vicious of life , and tainted with many foule matters , whereupon the standers by fell a laughing at him as now out of his Art ; bade them stay their laughter , for the man , he said , spake not amisse : true it was , that he was naturally indeed so affected as Zopyrus had said , but by the helpe of Philosophie he had altred and ouercome nature . Can a naturall man then by naturall helps so restraine and curbe his owne naturall corruptions , that they shall not come to breake forth on him , or to be discouered in him ? And cannot Christian men , hauing spirituall and supernaturall helps , doe as much , yea or much more ? A foule shame it is for vs , and no small staine to our profession , if by Gods grace assisting vs we cannot doe that , which by humane learning alone Heathen men haue effected before vs : Not to adde , what our Sauiour saith , that , l vnlesse we goe beyond such , we shall neuer be saued . § . 24. Is it a corruption of thy nature ? or is it a sinne incident to thy calling , or to thy course of life and condition ? Then it is that sinne that God specially calleth thee to keepe watch and ward against . For what neede or vse is there of watching there , where there is no feare or danger of assault ? Were it not a wise watching , for men to keepe watch and ward against such enemies as are many hundred miles off them , and neglect those the meane while that are neerer at hand with them , ready euery houre almost to be setting vpon them ? If there were ( as oft there hath beene ) hostilitie betweene France and vs ; were it a wise part , or would it deserue the name of watching , to set some about the Cinque-ports to keepe out Turkish men of warre , but to let French-bottomes passe freely in and out to land forces at their pleasure ? m They are thine owne corruptions , not other mens , that wage warre against thy soule : those it standeth thee therefore in hand to keepe watch and ward against ; because those they are that thou standest most in danger of ; and n those they are that the Deuill is readiest to assault thee withall : such as are the sinnes either of thy birth and constitution , or of thy breed and education , or of thy course of life and conuersation , or of thy state and condition , or of the times thou liuest in , or of the places thou abidest in ; which because they be neerest or deerest vnto thee , thou maist soonest therefore be drawne away by them , and canst hardliest in that regard be withdrawne away from them . § . 25. A third point or head of this spirituall Watch , is the carefull auoidance of all occasions of euill . o A prudent man , saith Salomon , foreseeth the plague , and hideth himselfe : but the foolish goe on still , and are plagued . And it is indeed a point of true spirituall wisdome to foresee sinne afarre off in the occasions of euill , and p by eschewing the one to preuent the other . q Flie from sinne ( saith Sirachs sonne ) as from a Serpent . r He were euill aduised that would sleepe neere the hole where he knew that a Serpent harboured ; or that seeing a Serpent making toward him , would vse no meanes to keepe it from him , till it got within reach of him ; alledging for himselfe that s he were safe enough , so long as the Serpent fastneth not vpon him . t Nor were they better then starke fooles , that should sit still and suffer the enemie , whom they were informed to be vp in armes and comming for them , to enter their territorie , approach their Citie , sit downe before it , and raise rampires against it ; pretending the meane while , that all is well enough with them ( what should they need to feare or care ? ) so long as their walls are not scaled , nor the Citie it selfe surprized : The latter is like enough soone to follow , if way be giuen to the former . In like manner here u it is but a sorrie watching that we hold against sinne , vnlesse we keepe watch withall against the occasions of euill . If we wax remisse in our watching against the one , we shall soone be surprized and subdued by the other . It was the wile that x that wilie one vsed against our first parents , and by it preuailed with them . He would haue the woman at first but goe and see the forbidden fruit ; y though they were not to eat of it , yet they might lawfully enough looke on it ; it was the taste , not the view of it that God had forbidden them . But z What meanest thou , O woman , ( saith one of the Ancients ) to eye thine owne bane so wishfully ? Why shouldest thou haue such a minde to gaze on that which thou maist not meddle with ? And indeed it fell out full vnhappily with her ; as with the fish , a that is nibbling so long vpon the bait , till at length it be suddenly vnawares caught with the hook . For b from gazing vpon it she proceeded to gaping after it ; and from sight and view to touch and taste , to c the taking in of that that proued the bane both of her and hers . And it is the course whereby Satan yet to this day preuaileth with a many ; such especially as seeme to make any conscience of their courses ; by drawing them into bad company , combining and linking them in league with lewd ones , egging them on to vnnecessary contentions and Law-suits , enticing them to some kinde of lawfull , but dangerous delights , and such like wiles at the first sight not appearing to be such , hee leadeth them into such sinnes as themselues at first intended not , nor once dreamed ( it may be ) that they should euer be drawne vnto . § . 26. To this purpose as the Apostle Paul saith of the Ministers of the word , that they must not d intangle themselues with worldly affaires : thereby implying that the Minister of God by giuing way to multiplicitie of worldly businesses , though he intend not in so doing to neglect or grow slacke in the worke of his owne function , yet may come to be so pusseld and snarld in them , that he shall not be able to get well out againe when he is once in . and so may be , beside his purpose , with-drawne from that which he should e principally attend . So the Apostle Peter of many Christians , that f hauing escaped the defilements of this world ( that is , such sinnes as worldly men are wont to be ordinarily defiled with ) by being g intangled , ( to wit , in the like occasions of sinne , and such h snares as Satan had in the same set for them ) they come at length to be ouercome and vanquisht againe ; to wit , by being drawne againe to the practise of such foule enormities as in themselues they had formerly reformed . In regard whereof it is that our Sauiour doth admonish his Disciples to i Watch and pray , that they enter not into temptation . For that k if they doe enter , an hundred to one it is , ( such is mans naturall weaknesse and pronenesse to euill ) that they come not out without some foile . And l agreeable to our prayer should our practise be ; or else it is but a mock-praier , and a mockery of him whom we pray to . As we are taught to pray that we may not enter into temptation ; so must wee take ●…eed how we offer our selues vnto temptation . Else m what is it but a meere mocking of God , to aske that of God , which wee wilfully deny to our selues , when we might haue it ? Or n how can we hope that God should heare vs when we heare not our selues , when we refuse to put an Amen to our owne prayer ? Wee must o shun , saith the Apostle , and be shie of the very shew and shadow of sinne : be afraid , not , with p the burnt childe , of the fire , and the flame only ; but of the very smoake it selfe of sinne : remembring that q though the smoake can doe no great hurt it selfe , yet the fire that may burne vs shrewdly , is not farre from it . § . 27. Where commeth to be met with the idle plea of those , who when they are admonished or aduised to forbeare some courses , some companies , that may in this kinde proue preiudiciall and dangerous vnto them , are wont to say ; Why ? Is it not lawfull to doe this or that ? or , Is it simply vnlawfull to be in such and such company ? Yea but , saith the Apostle to such ; r All things ( that is , all things in their owne nature indifferent ) are lawfull : but all ( such ) things are not expedient . Things in themselues lawfull , in the vse of them proue oft inexpedient ; and then become they in that regard , and so farre forth vnlawfull to vs. The vse of a thing and the abuse of it are many times so close twined and twisted together , that a man cannot lay hold on the one but he shall be taken with the other ; he cannot pull the one to him , but the other will come with it and accompany it in spight of his heart , though he doe not desire the company of it , or to haue any dealing at all with it . Yea sure it is ( as one well saith ) that s Hee that will needs doe all that euer he may doe , will be soone drawne to doe somewhat also that he ought not to doe . And better it were for a man to forbeare many things that he might doe ; ( there is no hurt in such forbearance ; t it will neuer begriefe or offence of heart to him , as shee said to Dauid in another case , that hee hath so done ) then by venturing so farre betweene winde and water , in what he may doe , to be but once ouertaken in what he should not doe ; which may proue a corasiue to him as long as he liueth . And certainly as u it were but a fond course for a man that is trauelling by the way , when hee hath a faire broad path to walke in , to presse so neere x the brinke or banke of a brooke that runneth along by it , and that , y where the ground is slippery , and when the wind is high and bloweth stiffe , that z ten to one he is in ouer shoes , if not ouer head and eares , ere he goe far , yea that at euery step almost he is in danger to slip in : So here it is a very vnwise and improuident cariage , for a man , when hee hath the a broad rhoad of Gods law , giuing him scope enough to walke at large without danger in the vse of Gods good creatures and in the ordering of his courses , yet to presse needlesly so neere vpon the borders and confines of sinne , that as Dauid saith to Ionathan , b as sure as God liueth , there is but a step betweene death and me ; so there is but a step betweene sinne and them ; or as he of men at sea , c but a three inch plancke betweene them and death ; so but an inch or two betweene them and that that may be their bane and the very break-necke of their soule : and that step or inch further may the Deuill soone push them , or the very swinge and sway of their owne corruption may of it selfe easily cary them . For d it is in going to God-ward , as in climbing an hill ; a man shall be enforced to stay and breath himselfe oft ere hee would ; e it is in walking to sin-ward as in running downe an hill ; a man shall not be able to take vp his fierce and disordered affections , and to stay himselfe where hee would : f A man is carried with the strong streame of his owne affections in the one , hee must striue and struggle against the maine current , yea the swift and stiffe torrent of his owne corruptions in the other : so that g vnlesse he striue and straine hard , if hee grow but remisse hee will soone be going amaine backward ; and when he is once going on toward sinne , or neuer so little gone in sinne , it is not easie for him to stop and stay , when he will. And how carefull had we need then to bee of keeping aloofe off from that , how fearefull of making toward it , or pressing neere vpon it , which if we doe but approach vnto , we shall hardly keepe out of , if we once chance to step into , wee shall hardly but goe on in ; and if we step but once into , may be , if we goe on in , will be our end . Oh let vs consider then how dangerous it is euen to approach neere to this whirlpit , where we may so soone be wheeled in ere we are aware : let vs take heed how we be h playing about the hole of the Aspe , or neere the den of the Cockatrice : let vs remember that it is in the vse euen of things indifferent that Satan most vsually setteth his snares for Gods seruants : and that hee preuaileth against those that be not grossely prophane and vngodly more often by the immoderate and inordinate vse of things in themselues lawfull , then by drawing them to such things as are simply euill and vnlawfull in themselues . And withall , that it is as i easier , so safer , for the fowle to passe by the snare while she is yet out , then it is to wind her selfe out againe , when she is once in : She is safe enough for being caught , if she keepe aloofe of it ; she ventureth catching , though she be not caught , if she come ouer-neere it . k Keepe alòofe of her ( to wit , the Harlot ) saith Salomon lessoning his son , come not so much as once neere the doore where such a one dwelleth . He is in danger that so doth , whether he goe in to her or no. And l he sinneth dangerously that wilfully exposeth himselfe to the danger of any sinne . § . 28. Now in this kinde is more speciall regard to be had , as before of our speciall corruptions , so here of such speciall temptations as wee haue formerly found our selues either to haue fallen , or to haue beene in danger of falling by , m that we may the more warily for the time to come shun such things , as though not euill in themselues , yet we finde to haue beene formerly occasions of euill vnto vs. n Turne mine eies away , saith Dauid , ô Lord , euen from beholding of vanity : not mine heart onely from affecting it , but mine eies also from beholding it . It is not likely indeed ( though some haue so thought ) that Dauid penned that Psalme after his foule ouer-sight with Bathsheba : it may seeme rather by the maine matter of it to haue beene made during the time of his exilement vnder Saul , before he came to the crowne . But o well might Dauid , or any other in Dauids case , calling to minde after the like offence , what had beene the occasion of his fall , how by letting his eyes run at randome , and not watching ouer them as he ought , he had come to be caught in Satans snares ; well , I say , might such a one pray earnestly vnto God , as Dauid there doth , that his eies as well as his heart might bee kept within compasse , left by the one Satan might come againe to surprise and to seise vpon the other . Yea not only ought such a one so to pray with Dauid , but to ioyne practise also with his prayer , by p making ( as Iob sometime did ) a couenant with his eies , q that they should no more be fixed and set vpon such obiects as had beene formerly occasions to him of folly and of fall : and so others in the like case to forbeare such company , cast off such acquaintance , shun such priuate familiarities , and breake off such needlesse businesses , as haue beene the meanes formerly to ensnare them vnto sinne . Remembering what the Prophet saith , describing the man that shall both dwell in safety here , and behold the glory of God to his eternall comfort hereafter , that r he is such a one as walketh righteously , and speaketh vprightly , and refuseth gaine by oppression ; that shaketh his hands from taking of gifts , ( he will not only not consent to doe a man wrong , but will s not so much as receiue a gift t whereby hee may bee engaged or enclined so to doe ; ) and stoppeth his eares from hearing of bloud ; ( he will not only haue no hand in the shedding of it , but he cannot endure to heare any communing of it ; ) and lastly , that shutteth his eies from seeing of euill : he not escheweth only the practise of it , but he euen u shunneth the very sight of it , so farre forth as it may be a meanes to inueigle his heart ; or the sight of ought that may betray his heart thereunto . § . 29. The fourth and last point wherein this spirituall Watch consisteth is the constant resistance of temptations vnto euill . x It cannot bee , saith ou●… Sauiour , but that offences will come : So it cannot ●…e auoided , walke we neuer so warily , but that occasions of euill too too many will be offered . Heerein therefore standeth a further part of this our Watch , as in a carefull auoidance ( so much as in vs lieth ) of the occasions of sinne that they be not offered : so in a constant resistance of temptations and encitements to euill when they shall be offered , yea when they shall be vrged and enforced vpon vs ; that which the Apostles Iames and Peter call y the withstanding of the Deuill and his instruments ; and the Apostle Paul z withstanding and standing , or standing firme and fast by standing out , in the euill day , that is , in the time of temptation . a On that night , saith the story of Assuerus , the Kings sleepe went from him . It is no watching to speake properly , neither is it thank-worthy , for a man to lie awake , because hee cannot sleepe : but when long continuance of waking , and the vsuall houre of rest , and the drowsinesse of his owne braine , and the heauinesse of his eies , and the example of others fast asleepe by him , shall all concurre and conspire as it were to cast him into a slumber , for a man b then to striue to keepe waking is true watching , and is thank-worthy indeed . So here for a man to keepe himselfe sober , when hee cannot come by wine or strong drinke , or when he wanteth his good-Fellowes to drinke with ( for this it is one of those sociable sinnes ; there is no life in it without company ) it is c not thank-worthy , the will is as good , or as bad rather , still as euer . But for a man to bee carefull not to breake the bounds of sobriety , when he shall be in place where wine is plenty , and no restraint of it , and where company will be egging him on , and vrging him with instance to take more then is meet , that is true temperance and praise-worthy indeed . In like manner d for a man to keepe a true man , as we say , because he was neuer put in trust , or to deale faithfully , where a due and strict account is taken of his actions ; it is no commendation the one , and it is but a very slender commendation ( if any at all ) the other . But for a man that hath trust reposed in him , and none to looke after him , or to call him to account ( as e Ioseph , as f the work-men about the Temple sometime ) to deale then truly and faithfully , especially when want and penury shall be perswading him to the contrary , g that is indeed a matter of high commendation ; that is watching ouer a mans hands and fingers indeed . Thus also for a man to liue chastly and keepe continent , h when he wanteth his lewd company , or for a woman to liue honestly whom no man looketh after , or i because she is otherwise looked after , and a narrow watch is set ouer her , deserueth not the name of watchfulnesse in either , yea the heart may be neuer a whit the lesse faultie with either . But for k Tamar to deny Ammons incestuous suit , and to stand out against him , till by meere force shee bee constrained l to endure rather the dishonest act of another , then to doe any of her owne ; for m Ioseph sued and sought to by his Mistresse n that had some kinde of command ouer him , yea vrged and solicited day after day to condescend to her adulterous desires , o to refuse to yeeld to her allurements , ( her inforcements I might well say ) and p to choose rather to hazard losse of present liberty ( such as then he had ) by not sinning , then to gaine further enlargement and aduancement ( there might well bee hope of future preferment ) by consenting to sinne ; it was a part and practise of due watchfulnesse indeed . § . 30. Where commeth to bee met with that vaine and idle Apologie that many are wont to make in defence or excuse at least of their inordinate behauiour , that they were prouoked and vrged to doe that they did . Are you not ashamed to be ouerseene with drinke in such sort as to make your selfe a scorne and a laughing stocke to euery one that beheld you , and to become no better then a beast ? Oh ; saith he , I was vrged to it : I was in company with Chapmen or Customers ; ( they are those that a man liues by ) and I could not doe otherwise then I did . Yea but no man could or can ( q nor the Deuill himselfe ) compell thee to sinne , vnlesse thou wilt thy selfe . And there were no need for thee , or for any man to watch against such sins as these are , if there were no such occasions of falling into them , or if no such temptations to incite or entice thereunto . Againe , saith another reproued for his outragious behauiour in cursing and banning , swearing and swaggering , and blaspheming , as before ; I did nothing but what I was vrged and prouoked vnto : It would haue angred an Angell ; it would haue made a Saint sweare , to be vsed as I was , to endure what I did . Alas ! and r what vse were there of patience , were there no prouokement to impatience ? or what praise is it there to be patient , where there is no occasion ( for iust cause none can be ) of impatience ? s Shall another mans wickednesse make thee wicked like him ? Wilt thou imitate him in that , wherein thou condemnest him ? and be like him in that which thou mislikest in him ? Yea shall mans wronging thee make thee wrong God ? his abusing thee make thee abuse Gods blessed name ? his flying in thy face make thee flie in Gods face ? What watching call wee this , for a man to keepe no longer awake , then till his eies begin to grow heauy , and then of his owne accord to settle himselfe vnto sleepe ? Or what watching is it to keepe watch and ward , to fence and fortifie , where no assault is made , and to set no watch nor make resistance when we are indeed assaulted ? to watch , till we see the enemie whom wee should watch against , approach ; and so soone as we descrie him , as t the hireling , when he spieth the Wolfe comming , to leaue instantly and giue ouer our watch ? No : it is in regard of continuall danger that wee are in , either by inward defect or by outward default , that this Watch is required : And therefore there must watch be most diligent , where is most likelihood of danger , or where hottest assault is made : Yea continuall watch must bee held and ioyned with resistance , not till assault only be made , but so oft as assault shall bee made , and so long as it shall continue : Which because it will so doe euer euen till we die , this our Watch must continue also euen vnto death . § . 31. Hitherto then we haue considered of the manner of this Watch , and wherein the same doth principally consist : Let vs now further consider of some Meanes of helpe and furtherance , whereby we may be the better enabled to goe thorow therewith . The first may bee the practise of Sobrietie and Temperance , u Take heed , saith our Sauiour , lest at any time your hearts come to bee oppressed or surcharged with surfetting and drunkennesse , and with the cares of this life : and so that day come vpon you and surprize you vnawares : But watch and pray continually . And surely as it is with the body ; so is it also with the soule . Temperate diet is a great helpe to bodily watching : and on the other side x when men haue ouer-liberally eaten and drunke , they are wont to be heauy and drowsie , ready to slumber as they sit , fit for nothing but for sleepe . And no lesse enemie to this spirituall Watch is such riot and excesse . y Be not filled with wine , ( saith the Apostle ) wherein is excesse ; but be filled with the Spirit : as if when the one went in , the other went out ; and there were no roome left for the one , when men are filled so with the other . Wee are wont to say that When the wine goeth in , the wit goeth out : but the Apostle saith , that when wine is thus taken in , the Spirit of God is expelled , ( wherwith we should watch ) & the Spirit of Satan is entertained , ( against which we should watch ) and the Temple of the one is made a stie and a stable for the other . For such excesse is a meane euen z to drowne the minde , and by casting reason & vnderstanding into a dead & deadly sleepe , to make men vnableto watch against the motions of sinne , a to shut the doore of the heart against all vertue , & to set it wide open to all vice . By meanes hereof came b Noah to discouer his owne shame in the sight of his sonnes , to his disgrace and reproach . Yea by meanes hereof came c Lot in beastly manner to abuse himselfe by filthy incest with those that came out of his owne loynes , and so became he the father of an accursed bastardly broode . And no maruaile if Sin and Sathan finde free entrance at will , when that is shut out , or laid vp that should watch against either . § . 32. On the other side d Sobrietie is a speciall helpe vnto vigilancie : which the Apostles therefore are wont vsually to ioyne the one with the other . e Let not vs sleepe , as others doe , saith the Apostle Paul ; but let vs watch , and be sober . And , f Be sober and watch , saith the Apostle Peter . Which sobrietie also must be vnderstood to consist , not in the temperate taking of meat and drinke only , but in a moderate vsage of all other temporal blessings , such especially as we are wont to take pleasure and delight in . For there is ( as the Prophet saith in another sense , Thou that art drunke , but not with wine ; and , h They are drunke , but not with wine ; and they stagger , but not with strong drinke , ) there is , I say ( as I haue shewed i elsewhere ) k a drunkennesse without either wine or strong drinke ; yea and a surfetting too without flesh or foode . A man may surfet of , and bee drunke with prosperity , with pleasure , with game , with disport , with other the like delights ; and may well be said so to doe , when he is so transported with them , so distempered by them , that hee breaketh forth into such disordered and outragious behauiour ; as , of immoderate reioycing , and excessiue laughter , of howting and showting , and of gesture vnseemely , or of fretting and chafing , of cursing and banning , of swearing and blaspheming , or the like , as will not stand with sobriety , and such as they could not but condemne in themselues , were they not for the time in a manner drunke and beside themselues ; yea sometime , not such only as all sober minded men would abhor , but l such as euen a mad man himselfe , if he be not starke mad , will esteeme to be mad cariage . § . 33. Whereas some therefore vse to say , when they are rebuked and reproued , as for their abuse of Gods good creatures , so for their drunken and disordered behauiour at game , or otherwise ; Is it not lawfull to eat and drinke ? and , Is it not lawfull to vse game ? and , Is it not lawfull for neighbours to be merry together ? Yes vndoubtedly : Christianity enioyneth not , nor exacteth of vs any Stoicall austerity . God hath giuen and granted vs , as m bread to strengthen our bodies , so wine to cheere our hearts withall : he hath liberally afforded vs the free vse of his good creatures , not for necessity alone , but for lawfull delight too . n Neither doth it follow , that Gods children take no delight at all in such outward delights , because they haue other more principall ones that they take farre greater delight in . It is promised as a blessing euen vnto Gods people , that o there should be boies and girles playing together in the streets of Ierusalem : and that p they should haue liberty to inuite and entertaine either other , each man his friend or his neighbour vnder his vine or his figtree , in his orchard or in his arbour . But can we not vse Gods creatures , vnlesse we abuse them , and make that the bane and poison of our soules , that was giuen vs to bee the food and stay of our bodies ? Or q can we not be merry vnlesse we make the deuill our play-fellow ? Can we not bee merry , vnlesse wee be mad ? r Is there no mirth at all but in swearing and swaggering , and in blaspheming of Gods blessed name ? s Is our mirth ( thinke we ) nothing worth , if it be not mixt with profanenesse ; if it be not seasoned , or tainted rather , with impietie & vngodlinesse , or with impurity and vncleannesse ? Such eating and drinking is accursed eating and drinking : such t mirth is accursed mirth , euill-beseeming any Christian , and such as will at length u end in mourning and woe , yea in eternall mourning and euerlasting woe , if it be not speedily preuented . As the Apostle saith , in regard of others , so is it no lesse true in regard of a mans selfe ; x It is euill for a man to eat with offence ; and with the disabling of himselfe vnto good duties : And it is euill for a man to vse game or any other lawfull delight in that manner , as it shall bee an occasion , either of stumbling to others , or of sinne and euill to himselfe . And , y It is not good therefore for a man to eat flesh , nor drinke wine , nor vse game , nor doe ought else , whereby either himselfe , or any other shall be occasioned to sinne . For what we owe vnto others , z we owe much more to our selues ; being enioyned a to loue others indeed , but as our selues . And therefore ought wee to haue a care as well to b liue soberly in regard of our selues , as to c walke charitably in regard of our brethren . § . 34. The rather are wee to bee heedfull and carefull in this kinde , because ( that which made d Iob so fearefull and suspitious of his children , lest they should ouer-shoot themselues when they were feasting together ) e we are more prone to be carried away vnto euill in our pleasures and delights , in mirth and game , in sport and pastime , then amids our sadder and more serious affaires . With these commonly is Satan tempering his poison to infect our soules with vnto death ; vnder these is he vsually hiding his hookes to catch vs withall to our destruction : as those that seeke by poyson to make a man away are wont not to minister it alone , but to mixe it with such meat as the party ordinarily feedeth on , and taketh most delight in , or to giue it him in his ordinary drinke ; and f as the Fisher-man baiteth his hooke for each fish with such bait as the fish vsually feedeth on and most greedily gapeth after . Besides that wee are in danger by such meanes to bee soonest surprised of him ; as g Ammon was sometime by Absaloms Followers , and h Elah by Zimry his owne traiterous Seruant , and i the Citizens of Laish by the children of Dan , for that we are in such cases commonly most secure , and least mistrustfull ; and k the more in danger therefore , the lesse wee misdoubt it , or dreame of it . § . 35. A second helpe vnto Vigilancie is the society of Saints , the company of those that be godly and religious . l Two , saith the Wiseman , are better then one . For if the one of them fall , the other is at hand to helpe him vp againe . But woe bee to him that is alone . m For if he fall , he hath none to helpe to raise him againe . A drowsie person , if hee be alone , is ready presently to fall asleepe . But if hee be in company , n the very presence of others , besides their mutuall conference and discourse , is a good meanes to keepe him awake ; and if he begin but to nod , some one or other of the company is ready to iog him on the elbow , and either to keepe him awake , or to awake him soone againe , if on a sodaine he be sleeping . As it is dangerous therefore for a man to be left alone , when hee is heauy , and sleepe may ( as after a veine opened or some potion taken ) proue preiudiciall vnto him : So o it is dangerous for vs in regard of our drowsie disposition to be solitary ; p we may the sooner be surprised with sinfull suggestions , the more easily be drawne to yeeld to Satanicall temptations , and the longer may it be ( if euer it be ) ere we recouer our selues againe after them : Whereas if we be in company with those that bee wise and wakefull , it may be a meane to keepe vs waking oft , when we would otherwise be slumbring , and to recouer vs the more speedily when we are sodainely fal●…e into slumber vnawares . To this purpose the Apostle exhorteth Christian men q to obserue either other : that is , r to haue an eye one to another , and not each one to himselfe only ; to keepe watch one ouer another , and not each one ouer himselfe onely , like cursed Caine that asketh of God , s whether hee were his brothers keeper . And to what end would he haue them thus to watch ouer their brethren ? t to whet them vp , or whet them on , saith the Apostle : ( that which we all stand in need of : ) to prouoke & egge them on vnto godlinesse and well-doing , to keepe them watching with themselues . And how is that done ? Surely , u As iron , saith Salomon , whetteth iron ; so the very face of a man whetteth his friend . x The very presence of a religious person , and much more his good speech , and his godly carriage , his holy aduice , his discreet admonition , his seasonable reproofe may be a meane to encourage and cheere vs vp when wee doe well , to restraine and stay vs vp , when we are slumbring and sinking downe , to recouer and raise vs vp againe when we are downe vnawares . In which kind , a as the whet-stone , though dull and blunt it selfe , yet is able to sharpen iron tooles : so euen those that be but dull and drowsie of themselues , but yet diligent , and desirous to keepe waking both themselues and others , may helpe to sharpen and quicken euen those that bee otherwise more wakefull ( it may bee ) then themselues . For as z there is none so learned , but he may learne something from the very meanest , euen from those that bee farre inferiour in gifts to himselfe : a Apollos though a learned Teacher and well read in the word , yet may bee taught something by a silly Tent-maker and a weake woman , that he was ignorant of before : and b the Iewish Rabbines acknowledge that they came to vnderstand a place of the Prophet c Esay by hearing an Arabian woman mention d abroome , or a beesome in her language to her maide : so there is none so watchfull of himselfe , but hee may haue need of others to watch ouer him , and may receiue benefit in that kinde , euen from a drowsie soule , one that is lesse wakefull then himselfe . In a word , drowsie persons , if they desire to keepe waking , can better doe it in company together one with another , ( it is not likely they should all sodainely fall fast asleepe at once ) then they can being seuerally apart either from other . § . 36. Well therefore and wisely addeth the Apostle in that place ; e Not forsaking the fellowship ; as the manner is of many . And againe ; f But we are not of them that with-draw themselues to their owne ruine . g It is not safe for a melancholy man to be much solitary : and it is a matter of no small danger for a Christian man to affect a solitarinesse , or a sullen kinde of priuacy and retirednesse , and by occasion thereof to sequester himselfe from the company and society of others , though it be vpon some good and godly pretence . Thus as in the Church of Rome , at this day many affect a Monkish course of life , vnder colour of withdrawing themselues from the world : So among the Auncients we finde that some worthy men otherwise had sometime some cogitations and proiects looking and bending somewhat that way , yea that sometime they made some triall of conclusions in that kinde . But what doth one principall man among them confesse , writing to another of them out of the wildernesse , whither he had withdrawne himselfe , how he found himselfe th●…e affected ? h What I doe here night and day ( saith he ) I am euen ashamed to relate . For the City businesse I haue shunned as an occasion of many euils : but my selfe yet I cannot shun . But it fareth with me , as with men at sea that are sea-sicke because they cannot brooke the sea : when they are in a greater ship , they thinke they should bee better , if they were in a lesse barke ; it is the rolling of the great ship they thinke that maketh them so euill : and so out of the ship they get them into the boat or the barke . But in the ship or in the barke they are bad still , as euill as euer , i so long as the bitter choller abideth with them that pestereth their stomacke . In like manner it is with vs. k Carying about with vs our inbred and inmate passions , wee are euery where encombred with the like perturbations : and so l gaine no great matter by this ▪ our solitarinesse , and sequestring of our selues . And another of latter and more superstitious times , though a great admirer and practiser of Monasticall life himselfe , aduising a woman that had a great minde to the Wildernesse ; m Is it not wisdome , saith he , peraduenture you will say , to eschew as the wealth , so the throng of the City ? will not my chastitie be there safer , where conuersing with few or none , I may please him alone whom I desire principally to approue my selfe vnto ? n No , by no meanes , say I : One that will doe euill , shall finde matter enough in the Wildernesse to worke vpon , and beside shady shelter in the thicket , and silence in solitude . For the euill that none sees , none findes fault withall . And where there is none to finde fault , the Tempter is the bolder to assault , and the fault is committed the more freely . Whereas being in company you cannot doe euill though you would : for you are presently e●…ed , chid , rebuked and reclaimed by the rest . o To conclude , either you are a wise Virgin or a foolish one : if a wise one , the company hath need of you ; if an vnwise one , you of it . And else-where dealing with some other in like manner affected ; p Perchance , saith he , you will make choise of solitarinesse , not well weighing either your owne weaknesse , or Satans assaults . For what can bee more ieopardous then to wrestle alone with such a slie aduersary as seeth vs when we see not him ? We had more need to seeke out some troupe to ioyne our selues with , where we may haue as many Fellow-helpers as fellowes . For it is the congregation that is q terrible , as an armie well ranged . But r woe be to him that is alone : for if he fall , he hath none at hand to helpe him vp . s That which a many finde too true by wofull experience , when t the noone-day Deuill hath inticed them out into the Wildernesse vnder pretence of greater holinesse , and strictnesse of life . And vndoubtedly , as there is none but are more prone to slumber when they are alone , then when they are in company with others that are awake ; so there is no man , if he well consider himselfe , but he shall finde that hee is more prone to bee assailed with euill suggestions and motions , when he is alone by himselfe , then when hee is in company with others that be religiously affected . In regard whereof it is not without good cause that the same Author saith , u I more feare the euill that I may doe alone , then what I cannot doe but in company . Those therefore that shunnnig the society of others , sequester themselues , and x will needs liue wholly to themselues , doe but in so doing depriue themselues of a maine helpe vnto watchfulnesse , and expose themselues vnwisely , ( though it may bee vnwittingly ) vnto the wiles and snares of their suttle Aduersary , who is then with them vnseene , when there is no body else by them ; and is then readiest to assault them , when there is none by to assist them . § . 37. But as a hee said sometime to one that was talking , as he said , with himselfe , He had neede be well aduised , that he talked not with a bad Companion : so here , a man that not without good cause desireth company , b had neede yet be wary what company he lighteth on and associateth himselfe vnto . For c as the benefit is great that commeth by good company , so is the danger and harme no lesse that accreweth by bad . Associatiō is of much force both the one way & the other . d Our society with others , and theirs with vs , cannot but preuaile much either to make vs like them , or to make them like vs. * He that walketh but with the wise , saith Salomon , shal wax wiser thereby : and he that keepeth company with fooles , shall be the worse for it . The very company of either is wont ordinarily to worke euen with some efficacie on those that much or oft conuerse though for other ends with either . A third helpe therefore vnto Watchfulnesse may be the shunning of the societie and fellowship of wicked and prophane persons . e Away from mee , saith Dauid , all ye workers of iniquitie . And , f A wicked person I will not know : I will haue no acquaintance with any such . Yea to this purpose , as he inuiteth good company to him , g I am a companion of all those that feare thee , and keepe thy precepts . Such as feared God , were they high or low , were they rich or poore , they were for his company , he was content and desirous to bee acquainted with them . So on the other side hee biddeth all prophane ones away from him , h Away from mee , yee wicked ones : I will keepe the commandements of my God. As if he could not keepe Gods commandements , at least not so well as he would , so long as the wicked were in company with him . And in this regard as else-where he professeth of himselfe , that i he would neither sit among , nor goe abroad , nor keepe any company with such : so k he pronounceth him a happy man , that neither walketh with , nor standeth amids , nor sitteth among , that in no sort or manner conuerseth with those , that are wicked , sinfull , and scoffers at goodnesse and godlinesse . Not that a man should by and by in a l Pharisaicall humor condemne or contemne euery one that commeth short of himselfe either in knowledge or in practise of sanctification , or should sequester himselfe from euery one that is not so forward in , or zealous of the better things , as were to be wished and desired ; like those proud Hypocrites in Esay , m that say , Stand aloofe of me ; come not neere mee : for I am holier then thou . n Weake ones are to be receiued , not to be reiected : o to be healed and strengthened , not to be turned out . But for those that be openly prophane with p Esau ; scoffers and deriders of religion with q Ismael ; by their loose and lewd course of life proclaiming and publishing not an vtter want onely of goodnesse and godlinesse in them , but a peruersenesse of heart and an auersenesse thereunto ; r such , saith the Apostle , should men shun : s lest they corrupt vs , when we cannot correct them . For t the very sight of bleare eyes may hurt those that haue whole , but tender , eyes : when u the sight of the whole will not helpe the bleare-eyed . Sooner may euill be fastned vpon good ones , weake ones especially , then good things conueyed vnto and wrought into those that be obstinately euill . § . 38. And surely as some bodily diseases are said to be catching and contagious ; a man may soone catch them by being in company of or drinking with those that haue them : So t it is with most diseases of the soule ; this spirituall Lethargy is a contagious , a catching disease , we take it easily one from another . u Euill company is infectious , as euill aires are . There is x a kinde of contagiousnesse in loose and lewd companions , as well as in those that are possessed of some pestilent disease . And we haue great reason therefore , if our soules health be deere to vs , y to bee carefull of shunning , so much as may be such places , and such persons , or to bee very wary in conuersing with them , where it cannot bee auoided . The bodily plague is not so soone taken by sitting by the sicke mans bed-side ; but a spirituall plague , worse farre then it , more deadly , more desperate , may much sooner be gotten by sitting with prophane , and debauched persons . z A man shall hardly come with faire apparell amongst colliers , and carters , and chimney-sweepers , but he shall carry some of their soile and their soote away from them ; but his white apparrell will bee soyled and sullied at least by them . And wee shall hardly be in company long or oft with vngodly ones , but wee shall beare away some tincture of their vngodlinesse with vs. * Woe is me , saith the Prophet Esay , I am vndone ; for I am a man of polluted lips , and I dwell amids people of polluted lips : as if a man could not lightly liue among such , but he should in part be such as they were . One slothfull person infecteth another : As a the Cramp-fish benummeth those that touch or come neere it . One wicked one fasteneth his wickednesse vpon another . The very sight of others sleeping may make a man sleepy that were wakefull otherwise : b as the very sight of those that yawne is wont to set others also on yawning . Yea such is the deuillish disposition of mans wicked & wretched heart , that as some infected and infectious persons haue a strong desire to be infecting of others ; and those that haue already moyled themselues , take a delight in , and make a sport of moyling others , that come in with faire clothes among them , thereby to make them like themselues ; so c wicked and prophane persons vsually desire nothing more , delight more in nothing , then in transfusing of their wickednesse and prophanenesse vnto others . Besides that d we are prone enough of our selues to take infection without helpe . Our corruption within vs is as tinder or gun-pouder rather , ready to be on a light flame , if but the least sparke light on it , or it come but any thing neere the fire : like e flax that of it selfe catcheth and draweth the flame to it , and is all on a flash , so soone as it but feeleth the fire . § . 39. As good company therefore ought diligently to be sought and kept ; so euill company ought as warily to be shunned and auoided . Not that we may not at all haue commerce with such : for f he that would so doe , must goe out of the world : nor yet that we should deny Christian offices to such : g such we were also sometime our selues : and it were inhumane cruelty to shut vp persons infected together , and so suffer them to starue . But as we are wont to deale with those that are so diseased , though we be carefull to releeue them , and to make prouision of things necessary for them , as well physicke as foode , to restore health , if it may be , as well as to preserue life ; yet wee are wary of comming ouer-neere them , or conuersing so with them , as whereby to take any infection from them : So here , howsoeuer by occasion of our calling and course of life , we may be called and constrained to haue dealings sometime with such as are openly vngodly and professedly prophane ; and so farre forth as we haue opportunity and iust occasion so to doe , we performe offices about them , spirituall ones especially , as standeth with our duty , and may be for their good : Yet h we take heede how wee enter into any league of familiarity and inwardnesse with such , whereby we may through ordinary companying with them take spirituall infection from them , when we intend it not , ere we be aware . i Make no league , saith Salomon , with a wrathfull man : nor keepe company with one that is of a furious and outragious behauiour , Lest thou learne his waies ; and thy conuersing with him proue a snare vnto thy soule . For k as those that walke in the Sunne , though for other end and purpose , become tanned with it and sunne-burnt , whether they regard it or no : so those that come oft in company with prophane and euill disposed persons , though for no euill end , intending nothing lesse then to become like vnto them , yet draw they a tincture oft from them , learne to l lispe and to m limpe after them , come in time somwhat to resemble them both in speech and in practise , and n to haue a strange change wrought on them , in regard of what they haue beene , though they perceiue not how nor when they change . o Israels posterity had learned Aegyptian superstitions by their long abode in Egypt : and * Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan . Yea Ioseph himselfe by liuing in Pharaoes Court had learned to sweare at euery word almost by the life of Pharao , ( p By the life of Pharao ye are but Spies ; and , By the life of Pharao ye goe not hence ) as the other prophane his Fellow-courtiers vsually did . Such “ apt Schollers are we all generally , to learne ought that is euill : and so easie a matter it is euen q for the best and the strongest to take taint by such societies ; and if not to become wholly prophane like them , yet by oft sight of sinne to haue it wax more familiar with them , nothing so distastful vnto them as in times past it was ; and so to haue the edge of their former zeale and feruor against it abated , and the intention of their watchfulnesse consequently in some degree slackned . And it is one degree vnto euill to be lesse eager against euill ; yea r it is no small degree of euill , when a man can well away with euill in others . § . 40. A fourth Helpe to further vs in this spirituall Watch is to labour to keepe the feare of God fresh in our soules . s A wise man , saith the Wiseman , feareth and departeth from euill : And t By the feare of God men depart from euill . u There is no affection * more watchfull then feare . x Griefe and sorrow make men many times heauy and drowsie : but y feare and care are wont to make them vigilant and watchfull . z Iacob after he heard newes of his brother Esaus comming against him , could not for his life take any rest all that night long . Yea a Sampson himselfe when he lay with his head in Dalilaes lap , no sooner was admonished that the Philistines were vpon him , but he start vp instantly and began to looke about him , he had little list to continue his wanton daliance with her , or his sleeping vpon her knee . b In feare of inuasion men are wont to keepe due watch and ward : c where no such danger is misdoubted , like d the men of Laish , there are they more carelesse and secure . In like manner is it here ? The feare of God if it be kept fresh in our hearts , it will keepe vs spiritually waking , it will make vs carefull to shun , and fearefull to doe ought , that may offend him whom we feare . q Iob was a iust man , saith the holy Ghost , fearing God and eschewing euill . And , r By faith Noe forewarned of things to come long after , moued with feare prepared the Arke for the safety of him and his . What made him so carefull , when the whole world was so carelesse , but his faith and his feare ? s Faith bred feare , and feare bred care . In regard whereof , the Spirit of God by Salomon iustly pronounceth that man t a blessed man that feareth continually . For who so so doth , will euer stand vpon his guard , will neuer slumber in securitie . And u it is our only security , our onely safety for vs , neuer to be secure . On the other side , when the feare of God beginneth to decay and wax faint in vs , then are wee wont to grow lesse watchfull and carefull of shunning sinne , and * to lie more open to all Satans temptations thereunto . That subtill serpent could not preuaile with our first Parents to induce them to disobedience and breach of Gods charge , till he had wrought this feare of God out of their hearts , by perswading them that there was no such danger in the matter , x they should not die , though they did it . And therefore it is not without cause that Dauid admonisheth his malitious Aduersaries in that manner ; y Stand in awe , and sinne not : as implying , that this was the reason why they tooke such vngodly courses against the godly , because they stood not in awe of God. And vndoubtedly the maine cause of so much loosenesse in the liues and courses of most men , is for want of this awe , because z the Feare of God is not in them . § . 41. a The wickednesse of the wicked man , saith the Psalmist , enformeth mee in the very middest of mine heart , that there is no feare of God before his eies . Come we to any wicked man , that liueth neuer so loosely , and tell him that there is no feare of God in his heart ; he will bee ready to cry out of presumptuous and vncharitable censurers , that take Gods office vpon them to see into mens soules , and to tell what is in mens hearts . But the Spirit of God it selfe telleth such , that b their owne liues euidently discouer to any vnderstanding eye what is within them ; their prophane and secure courses proclaime a want of this awe in them . For were there any the least measure of that feare of God in them , that they would bee thought to haue , yea were it but the seruile feare onely , that c the Deuils themselues baue ; they would not , nay they could not continue and goe on so carelesly , so securely in their dissolute courses as they doe ; d this very feare it selfe alone would rouze them vp and raise them out of their spirituall slumber ; it would euen enforce them to looke about them in spight of theirteeth ; at least not suffer them so securely to lye snorting in sinne . To this purpose e the Apostle Paul hauing ripped vp and dissected the naturall man from top to toe , and made as it were an Anatomie of him , finding f his tongue tipped with fraud , g his lips tainted with venome , h his mouth full of gall , i his throat a gaping graue ; k his tongue as a rapier to run men through with , and his throat as a sepulcher to bury them in ; l his feet swift to shed bloud ; and m all his wayes full of mischiefe : at length hee concludeth all with this as the cause of all this euill both in heart and life , n There is no feare of God before their eies . Which place one of the Auncients alluding vnto saith , that o The feare of God is as a Porter set at the doore of our Soule . If the Porter that is setto watch at the doore to keepe suspitious persons out , grow sleepie and slumber , they will be stealing in that should not , now one and then another : but if he fall fast asleepe , or be knocked on the head and slaine outright , then who will may come in hand ouer head . In like manner here : When the feare of God beginneth to grow faint in the soule , not to be so fresh as formerly it hath beene , then euill motions finde some entrance and beginne to steale in vpon vs. But p if the feare of God be vtterly extinct and put out in vs , then lie we wide open , exposed indifferently to all sorts of sinnes : There is no sin so hainous ▪ so hideous , that men are priuiledged or exempt from , where this feare is once abandoned and abolished . q I thought , saith Abraham , there is no feare of God in this place : and therefore they will kill me to haue my wife away from me . Murther and Adulterie , are r the two formost sinnes in the second Table , and such as the very light of nature doth of all other most , and most euidently condemne ; and yet is there no bones made of them in Abrahams account , where this feare of God is wanting , and much lesse then of any other that seeme lesser and lighter then they . § . 42. So that if the question bee , how it commeth to passe that such sinnes and the like are so rife in these times , we need goe no further to seeke the cause of it ; it is because s Men haue cast off the feare of God , that should and would otherwise better keepe them within compasse . And herein is wicked and wretched man become worse then the bruit beasts . For whereas t There be two home-bred Tutors as it were that God hath set ouer each of vs , Shame and Feare , the shame of sinne , and the feare of wrath : u He that hath cast off shame , is no better then a beast ; he that hath shaken off feare is worse then a beast . For x we lay load vpon an Asse , and he is well content with it , because he is an Asse , y a beast made and borne to beare burdens : But if you offer to thrust him downe some steepe hill , or to driue him into the fire , he holdeth backe , and shunneth it all he can , because he loueth life , and feareth death . Whereas wretched man , more blockish and senselesse then the very Asse , more z brutish then the bruit beast , then the brutishest of beasts , hath no feare or dread of that that may bee his eternall bane , that may bring euerlasting death and destruction vpon him . Yea wicked man , a a Deuill incarnate , commeth short herein in some sort of the Deuill himselfe . For b the Deuils , saith Iames , beleeue and tremble : they beleeue Gods word , and they tremble at his wrath . Whereas wicked man , in that regard worse then they , neither beleeueth the one , nor feareth the other ; c maketh but a scoffe and a iest of either . And no maruell then , if there bee no watching against sinne , where there is no feare or expectation of any euill or danger by sinne , no dread or awe of Gods wrath against it . § . 43. A fift Helpe to further vs in our spirituall Watch , and a meane to keepe this feare of God fresh in our soules , is to bee throughly perswaded , and oft seriously to consider , of Gods continuall presence about vs and with vs , wheresoeuer wee are , and whatsoeuer we are about . d I haue set the Lord alwaies before mine eies , saith Dauid : For he is at my right hand : therefore shall I not fall . And it would bee indeede a soueraigne preseruatiue to keepe vs from falling into this spirituall slumber , and a singular meanes to make vs watchfull of our waies , if we could at all times remember and did seriously consider , that e There is an eye of God in euery place viewing both good and bad : yea that that God who is f all eie , and g whose eie seeth all , h that seeth all himselfe vnseene of any , is present in all places ; i not penned vp in heauen , but k filling heauen and earth ; as l without all things , and yet not excluded from any , so within all things , and yet not included in any ; being like m a spheare , as the Heathen man sometime said , whose Center is euery where , and its Circumference no where . So that as Dauid said sometime of himselfe , n There is no flying for any man from the face of God ; no shunning of the Spirit or presence of God : if wee climbe vp into heauen , wee are sure there to finde him : and if wee creepe downe into hell , we shall not misse of him there neither ; ( full glad would those damned wretches be , if they could ) if we could take the wings of the morning , and flie as farre as the world is wide , yet there should we be sure to finde the hand of God ready to catch hold of vs. Or if we imagine that the darkenesse and the nightly shade may couer and conceale vs from his sight , he is able to turne o as the day into darke night , so the dark-night into day . Yea p darknesse is no darknesse with him ; but the night is as cleare as the day ; light and darknesse , day and night are with him both alike . It is the argument that Salomon vseth with the incontinent person to withdraw him from his loose and licentious courses ; q Why shouldest thou delight , saith he , in a strange woman , or embrace a strangers bosome ? Since the waies of a man are before the eyes of the Lord ; and he pondereth all his paths . Yea not his waies alone , but r the secret motions of his minde , and the inward intentions of his heart , they are all s naked and broken vp , as the inwards of a beast that is cut vp and quartered , to him that wee haue to deale with . For t thou hast possessed my very reines , saith Dauid , and thou vnderstandest all my thoughts : yea , u thou vnderstandest them afarre off , or long before : x he seeth them ere they are , they are conceiued of him , ere they be conceiued in vs , he knoweth as well what we will either thinke or doe , as what wee haue already thought or done . And y Hell and destruction , saith Salomon , are before the Lord : and how much more then the hearts of the sonnes of men ? And it is the argument that Elihu vseth to disswade and deterre men from wicked practises ; z Gods eies are vpon the waies of man ; and he eieth euery step hee taketh : And there is no darknesse , nor deadly shade , that can shadow wicked workers from his sight . § . 44. This was that that kept Dauid in compasse : a I haue kept , saith he , thy precepts and thy testimonies : for all my waies are in thy sight . As b all Gods lawes in his sight : so all his waies in Gods sight ▪ Gods lawes in his sight by dutifull regard ; his waies in Gods sight through his all-seeing prouidence , whereby c like a well-drawne picture , that eieth each one in the roome , hee eieth in that manner each one in the world , and all the waies of each one , d as if his eie were vpon none but him alone . This was it that made Ioseph so vigilant and watchfull , that hee would not yeeld vnto sinne , though he were solicited and vrged therunto , when there was both opportunity and secrecy withall , none by to see them or to bewray them , and so to incense his Master against him : e How can I , saith he , doe this great wickednesse , and sinne against God ? It was the feare of God arising from the consideration of his presence there , that kept Ioseph at that time from that sinne . As if hee had said ; Though there be no creature by to see what we doe , yet f there is a God that ouer-looketh vs. And , as he saith , g What availeth it to haue none priuie to our euill acts , when we haue our owne consciences priuy thereunto ? so what auaileth it to haue no creature priuy to them , when h we haue him priuy to them who must one day be our Iudge , and who as he abhorreth them , and i cannot brooke or abide them , so k hath threatned to punish and take vengeance vpon vs for them . l We read of two religious men that tooke two contrary courses with two lewd women , whom they were desirous to reclaime from their lewd manner of life . The one came to the one as desirous of her company , so it might be with all secrecie : and when shee had led him from roome to roome , and he made still many doubts , as very shie and fearefull , lest at this window , that key-hole , this creuice , or that crany , some or other might chance to peepe in and espy them together , at length shee brought him to the inwardest roome in the house , where she said she was full sure that none vpon her life could possibly come to pry in or see ought : but m then he told her that all the bolts and bars that were could not keepe God out , all the walles and d●…ores that were could not hinder his eye-sight : and what should they gaine by shunning mans eyes , when they lay open still to Gods eye ? The other of them came to another of like condition in like manner , as desiring her company , but n so as she would goe out at doores and company with him openly in the street : Which when o she seemed to reiect as a mad mans request ; hee thereupon told her , that Better and safer it were to commit that or any other sinne in the eies of a multitude of mortall men , then in the sight of God alone the immortall Iudge of mankinde ; in the eies of the whole world , then in the sight of p the Iudge of the whole world , q before whom one day we must all be iudged . How warrantable the course was , I stand not to discusse : and ▪ what effect it had with them , I remember not now : But sure I am that it would be very effectuall vnto vs to keepe vs vigilant and watchfull , and so to preserue vs from many ouer-sights , which for want hereof wee are oft ouertaken withall , if wee could euer seriously consider of this presence of God with vs. § . 45. This would keepe vs within the bounds of Sobriety and Temperance in the vse of Gods good creatures , in our recreations and disports ; if we remembred , that wee eat and drinke in Gods presence ; that we feast and make merry together , yea that wee play and sport vs in Gods presence : that as well , when we are playing , as when we are praying , we are euer still in Gods eye . Children , though they take more liberty to bee wanton and waggish , when they are out of their Parents eie , yet are they more carefull commonly to carry themselues more decently euen in their sports , when they play in their presence . And so would we doe , were wee assured that wee were in Gods presence , and that God ouer-looked vs euen at our game . r The Heathen man aduiseth a friend of his to propound to himselfe and set before him some graue man or other , and so to carry himselfe in all his courses as he thought he should doe , i●… such an one were then eying him : that when he were moued to doe ought that were indecent , hee might thinke with himselfe , Would I doe this , or doe thus if such an one were in presence ? And sure it is that mans 〈◊〉 many times , such an ones especially as we reuerence and stand in some awe of , is a speciall meane to keepe men in compasse . For doe we not see it by common experience , that s when men are swearing and swaggering , or otherwise disordered , if one chance to come in whom they haue some reuerend conceit of , or one that they know cannot abide such behauiour , they are by and by husht and quiet , and breake off their disorders , and behaue themselues more orderly so long as he is in presence . Yea if such an one bee by vnseene behind the backe of some one of them , when he shall rap out an oath , or breake a bawdy iest on some other of the company , will not the rest bee ready to say to him , Doe not you see who is behind you ? as ready it may bee , otherwise to vie oaths with him , and to requite his vnsauory iest with the like . Can mans presence then so farre preuaile with vs ? And would not Gods much more , if we were assured of it ; or had we the eie of our soule open to see the one , as we haue the bodily eie to see the other ? Or are we not ashamed of our selues , that mans presence should preuaile with vs more then the presence of God should ? t that what wee would blush and be ashamed to doe in any mans , yea u in any childes eie , that had but wit enough to conceiue what we did , that wee blush not , nor are abashed to commit in Gods sight . § . 46. Againe this would keepe vs x from taking liberty to our selues of sinning in regard of secrecy and priuacy , were we neuer so solitary , neuer so priuate . It is true that wicked wretches take occasion by such opportunities to offend the more freely . y The eye of the Adulterer , saith Iob , waiteth for the twilight ; and then he disguiseth himselfe , and saith , No eye shall see him . Yea of God himselfe they thinke , z He walketh aloft on the heauenly tarase , and there is many a thicke cloud betweene him and vs : How can he see or discerne what we doe in the darke ? But a Vnderstand , ye vnwise ones , as the Psalmist speaketh ; and ye brutish ones , will yee neuer be wise ? He that formed the eie , shall not hee himselfe see ? hee that planted the eare , shall not hee himselfe heare ? yea he that made the heart , knoweth not he what is in the heart ? Or he that framed thy soule , cannot he see as much and as well as thy soule ? But b when thou art in the darke , doth not thy soule see what thou doest ? And c doth not God then d that is farre aboue thy soule , e that knoweth thy soule better then thy soule knoweth it selfe , that f knoweth more by thee then thou knowest by thy selfe , doth hee not much more know , and much more easily and clearely discerne what thou doest in the darke ? Oh how watchfull and wary would we be in all our waies , were our hearts but once throughly possessed with this vndoubted perswasion of Gods perpetuall presence with vs , of his all-seeing eie euer and euery where ouer-looking on vs ? What temptation could preuaile against vs , were this consideration at hand with vs ? If wee could follow that good rule though by an Heathen man giuen , g So conuerse with men , as if God ouer-looked thee ; so commune with God , as if men ouer-heard thee : If we could haue that continually before the eyes of our soule that a reuerend and religious man had before his eyes euer in his study ; h Sinne not ; ( bee thou neuer so secret ) for God seeth thee : the good Angels stand by thee : the Deuill is ready to accuse thee ; thine owne conscience to giue in euidence against thee ; and hell fire to torment thee : it would not be so great a mastery to keepe vs waking and watchfull , as for want hereof vsually it is . § . 47. A sixt helpe to this spirituall watchfulnesse is the i frequent consideration of our end , and of that last day either of death or doome , wherein we must euery one appeare before God to giue vp our accounts to him . k The end of all things , saith the Apostle Peter , is at hand : bee sober therefore , and watch vnto praier . And our Sauiour oft ; l Watch therefore ; for you know not in what houre your Master will come . And it is the last Argument that the Wiseman vseth ( hoping , if by any , by it to preuaile ) to the vnruly youngster , that will needes haue his owne swinge ; m But know that for all these things God will call thee to account . As those therefore that are to giue an account of their actions , as n at Athens most of their Magistrates did at the yeeres end when they went out of office , are wont to bee more wary and chary how they carry themselues in their affaires , then those that are not liable to account , nor looke euer to come to reckoning , especially if it bee vncertaine how soone they may bee called vpon to giue vp their accounts : o So ought it to bee with vs , since wee may well remember , yea so it cannot but bee with vs , if we shall duly consider , that p wee must all of vs one day appeare at Christs Tribunall , and there q euery one giue account vnto God for himselfe . And if we shall withall take notice , what a strict account it shall bee , wherein we must answer not for euery wicked worke only , but r for euery idle word also , and as well s for the very Thoughts of our hearts , as for the actions of our liues ; and that this wee know not how soone it may be , ( God hath prefixed vs no set time for it ; t hee would haue the last day hid from vs , because he would haue vs euery day watch for it : ) it must needes make vs keepe a most strait watch , and that constantly and continually too , not ouer our feet and our hands onely , but ouer our hearts and our minds also , as u the Wiseman doth well admonish vs. § . 48. Yea but that day , may some say , is not so neere yet , x the Apostle Paul himselfe saith so . There are some fore-running signes of it as yet vnfulfilled , as y the conuersion of the Iewes , and z the subuersion of Antichrist : And till these haue beene , it shall not be . To this I answer , with some of the auncients ; that a there is a twofold doomes-day : a generall Doomes-day , at the end of the world : and a particular Doomes-day , at the end of each mans life . Euery mans Deaths-day is each mans Doomes-day . For b It is reserued for all men , that once they must die , and then commeth iudgement . And c when the body returneth to dust , d whence it was taken , the Spirit goeth to God , to giue account to him e that at first gaue it . And that which is wont to bee said , ( though , it may be , f at first spoken in another sense ) g As the tree falleth , so it lieth : h as Death leaueth thee , so shall the last iudgement finde thee , and so shalt thou abide then for all eternity . i If the euill seruant therefore shall say in his heart , My Master will not come yet : and shall take occasion thereby either to sleepe with the slouthfull , or to bee drunke with the riotous , which hee ought not to doe , to giue ouer his vigilancie , and liue more remissely or more loosely ; that Seruants Master will come when he is not aware , and by death k cut him in two , seuer body and soule asunder , and giue him his portion with Hypocrites , in that place of torment , where is nothing but weeping and wailing for paine and griefe , and gnashing of teeth for indignation and vexation of Spirit . § . 49. And l what shall it auaile a man that the world standeth still , if hee die , and so the whole world bee as good as gone with him ? if the riuer runne still that hee dwelt by , the house stand still that hee dwelt in , when himselfe is taken away from either ? Though the last day of the world bee neuer so farre off , yet may the last day of thy life bee neere at hand . t Though the worlds Doomes-day come not yet , thine may come long before it : though it bee neuer so long before that come , it cannot bee long ere thine will come . And if it bee vncertaine when the generall day of Doome will bee , it is no lesse vncertaine , yea in some sort more vncertaine when thy particular day of doome will be . There are both affirmatiue and negatiue signes of the one ; there may be affirmatiue , but there are no negatiue signes of the other . Of the generall day of Doome there are some affirmatiue signes ; such as argue the neere approaching of it , u as the tendernes of the bough and the sprouting out of the fig-tree doth the Summers approach . And there are some negatiue signes ; such as x till they come that day shall not bee , as y the gathering in of the Iewes againe ; and z the destruction of the Beast and the woman that sitteth on her . But of each mans particular Doomes-day , to wit , of his dying day , there may be signes affirmatiue , as decay of nature , old age , and some vncureable diseases ; a by which it may bee knowne that the day of death is not far off . But negatiue signes of it there are none , of which we may say , till such or such things be , a man shall not die : a man cannot say , I am not weake , nor sicke , nor old yet ; and therefore I know I shall not die yet . For our b Sunne may set at noone , as the Prophet speaketh in an other sense : our life may be c cut off in the middest of our yeeres : we may be d snatcht away sodainely in the prime of our strength . e The young goeth many times as soone as the old ; and f the strong oft before the weake . Yea as for one apple that hangeth on the tree til it be rotten or full ripe , there are twenty or more blowne down or beaten downe , or nipped with the frost or blasted before they be ripe : So for one man that g fulfilleth his naturall course , there are an hundred intercepted and haue their liues shortned , by surfet , by sicknesse , by the sword , by pensiuenesse , by some one casualtie or other . § . 50. Could wee then but seriously consider thus much with our selues , that wee know h our life cannot be long , though we should liue the full length of it : i Our life it is but an hand-bredth ; and our whole age it is as nothing in regard of God : it is but k a point to sempiternitie , l the time after decease that hath a beginning , but no ending ; it is iust m nothing to eternity , n Gods age , that hath neither beginning nor ending : And againe , that wee know not how soone death may come ; o it is neuer farre off indeede ; p The day present if it be not it , yet it is not farre off it : but it is neerer by much many times then we are aware of ; it is very neere at hand oft ere it appeare so to be ; q it commeth frequently without warning , and striketh a man starke-dead ere he be discerned to be dying : And lastly that when it commeth , wee must instantly come to our reckoning without further respit or delay : for r no man , saith Salomon , hath power ouer his owne Spirit , to retaine it in the day of death : there is no taking or gaining of further time then ; s nor shifting off of the account that we are then called vnto , and shall be enforced , will we nill wee , then to giue vp : It could not choose but keepe vs continually waking and watching for it , as t death waiteth and watcheth euery where for vs ; it would make vs the meane while walke wisely and warily , as those that desire to giue vp a good account whensoeuer they shall be called to it , which they are sure they shall , but vncertaine how soone they shall be . u O , saith Moses , that men were wise : they would then vnderstand this , they would thinke vpon their end . As on the other side it is noted as a point of folly in Gods people , and an occasion of their fall , that x they minded not , nor remembred their end . Yea y did men seriously thinke on this , it would make them wise . z Were they so wise as to number their dayes aright , they would apply their harts to further wisedome . Had they a with Ioseph of Arimathea their tombe hewed out in their garden , where b the vse was in those parts to solace themselues , and to make merry with their friends , that in the middest of their mirth , they might haue their end in their eie : or were they affected as that auncient Father was , that said , c Whether he ate or dranke , or whatsoeuer he did , he thought he heard in his eare that dreadfull sound of the last trumpet , Arise ye dead , and come to iudgement : it would keepe them waking amids their mirth , much better then the loudest musicke ; it would make them , as the Apostle willeth them , d Whether they bee eating or drinking , or whatsoeuer else they be about , to doe all so to Gods glory , as those that once must bee , and presently may be , called to render an account of that they then doe . § . 51. To this purpose it is a good rule , vnderstood aright , that is commonly giuen , that e A man should so liue euery day , as if that day were his dying day : for that f so it may proue , for ought he knoweth . It is true indeede that an Heathen man saith , g He liueth but euill , that knoweth not how to die well . And it is as true that , as one of the Auncients saith , h He liueth not as a Christian man should , that is not fit euery day to come to Gods boord ; so i hee liueth otherwise then hee ought , that is not euery day prepared for death , that is not ready to goe to God euery day , if God should call for him that day ; as who knoweth but that hee may ? For k how many haue risen well in the morning , that neuer went to bed againe ? l how many haue gone well to bed , tha neuer saw day-light againe ? And m looke what hath befalne one man , may befall any man : n that may well fall out this day , that may fall out any day , and o that must needes come to passe one day . But yet that rule of liuing euery day as if that day were a mans dying day , must bee conceiued for the manner of our behauiour and cariage , not for the matter and substance of it . To make this more plaine . For the maine matter and substance of a mans imployment , that is , the workes , duties and offices to be performed of him , it is not true . For did a man know that this day should be his last day , or had hee some strong presumption that it were so to be ; it were not lawfull for him to follow , either his lawfull disports & delights , or the ordinary works of his speciall calling ; but rather leauing either of them , hee ought wholly to apply himselfe to the setting of his house in order , as p Esay willed Ezechias , and the making of all straight and euen betweene God and his owne soule , to praier and supplication , and such holy meditations , as the present occasion should require . But for the manner of a mans cariage in those duties that he is daily called vnto , or is conuersant about , it is true ; a man ought continually so to behaue himselfe in them , in being q as carefull to eschew all euill whatsoeuer , or to repent him without delay of whatsoeuer euill he hath beene ouertaken withall ; and r to doe whatsoeuer worke he doth as sincerely and as circumspectly , as he would doe , if he were to doe such duties vpon his death-bed or vpon his dying day , or as hee would doe them , if instantly vpon it hee were to answer , not before man , but before God , for the doing of them . § . 56. And surely a speciall meane it would be to keepe vs in compasse , if wee could but thinke with our selues , when we are about to behaue our selues in ought otherwise then we ought , and then our conscience telleth vs that we should , Would I doe this , or doe thus , if this were to be my last worke ; were I to die vpon the doing of it , or were I presently to giue vp an account , and to make mine answer before God for it ? And s who knoweth but that that worke , whatsoeuer it be , may bee thy last worke ? Who can tell but that thou maist bee taken away in the very act of it , as t some haue beene in the very act of iniquitie ? Oh how sincerely , how circumspectly would wee in all things behaue our selues , did such thoughts possesse our soules ? § . 57. A seuenth helpe to this watchfulnesse is u to be oft sifting and examining our selues , viewing and surueying our hearts and our liues , taking account of our selues how we watch and how we walke , how the case standeth betweene vs and God , how wee goe backward or forward in the good waies of God , and how wee thriue or pare in the gifts and graces of his spirit . x If wee would iudge our selues , saith the Apostle , we should not bee iudged . As y there is no surer way to preuent the iudgement of God , then by our iudging of our selues : so there is no better course to prepare vs for the iudgement of God , then by fore-iudging of our selues . z Let a man therefore , saith the same Apostle , examine himselfe , and so repaire to Gods boord . As examination of our selues is a meane to fit vs for Gods table , so is it a meane also to further vs in our account , which wee are to giue vp vnto God. Wee should liue euery day , as wee would , if we were to goe that day to Gods boord ; and we should so addresse our selues when we are to repaire to Gods boord , as we would if we were then to goe vnto God : and the diligent discussing of our selues and our courses is a good meane to further vs in , to fit vs for either . § . 58. a Stand in awe , saith the Psalmist , and sin not : examine your owne hearts on your beds , and bee still . And of himselfe else-where , b I considered my waies , and turned my feet againe to thy testimonies . And , c sift or search your selues , saith one Prophet , and search againe and againe , ( for so the words would there be read ) before the sentence be executed , and yee be carried away as chaffe ; before the fierce wrath of God come vpon you ▪ and the day of Gods indignation ouertake you . And , d Let vs search and fift our waies , and our courses , saith another , and returne vnto the Lord. And , e Proue your selues , saith the Apostle , whether you be in the faith or no : that ye may know whether Christ be in you or no ; whether you be sound and sincere , or but f counterfeit Christians . And againe , g Let each man trie his owne worke ; that he may haue whereof to reioyce in himselfe and not in others : ( h in that which hee knoweth by himselfe , not in that which others conceiue of him : ) For euery man must beare his owne burthen : And it is i the testimony of his owne heart concerning his estate , not the opinion or report that others haue giuen him or had of him , that must one day before God either k excuse or accuse him , either l acquite or condemne him . No better meanes therefore by the testimony of Gods Spirit to keepe vs in awe , to preuent Gods wrath , to restraine vs from sinne , to bring vs backe into Gods way when wee haue gone out of it , to stay vs from going out of it againe when we are once in it , to vphold vs in the state of grace , to afford vs sound comfort of our present estate , to preserue vs from the danger of selfe-deceit and of inward decay in good things ; then m the oft view and surueigh of our owne workes and our waies , and the diligent discussing of our daily courses and carriage . § . 59. We see how n carefull worldly men are in this kinde ; I meane , of keeping duly , and oft casting vp their accounts . And not without cause : they finde much benefit by it : they come thereby to vnderstand aright their owne strength and ability , which they might bee else mistaken in : and if in any matter of expence they haue gone beyond their compasse , or haue slipped vnawares into some course more chargeable then gainefull , they can soone come by this meane both o to discouer and to correct it betimes , ere it grow to a greater euill . And on the other side for want of due care in this kinde , men fall oft farre behinde hand before they bee aware of it ; so that they are quite sunke many times ere they perceiue themselues sinking , they are gone past recouery ere they discerne that they are going . And were we p as carefull for the state of our soules , as the children of this world are for their worldly estates ; we would be as carefull ( much q better cause we haue so to be ) of keeping and oft casting vp our accounts concerning the one , as they are their 's concerning the other : That which as it would much further our growth in grace , and by way of preuention preserue vs from decay and relapse ; so for want whereof many that haue made faire shewes haue fallen backward , and haue become spiritual banckrupts ere they haue perceiued that they were breaking . § . 60. As Tradesmen therefore and those that haue much dealings in the world , are wont to haue their day-booke , to keepe particular account of each daies both receit and expence : So an exceeding great helpe would it be vnto vs in good courses , if we could bring our selues in a constant course to r take euery day at Euen an account of our selues , how we haue spent that day , and what account we are able to giue of it vnto God. It is wisdome in worldly men so to doe , euen where they are not liable to account ; because their worldly well-being dependeth much thereupon . But it were much more wisdome s for that man so to doe , that were to giue vp a strict reckoning of all his affaires & of his cariage in each of them , and that at an houres warning : ●…hee should by meanes hereof haue his accounts ready by him vpon any occasion , hauing kept them thus diligently from day to day . It is a point then of double wisdome in vs t to be diligent in the daily practise and performance of this duty ; both for that our spirituall welfare dependeth much thereupon ; as also for that wee are liable to the most strict account that may bee , to bee giuen vp , not at an houres , but at lesse then an houres warning , if it shall be so called for ; which this course duly obserued would be a speciall meane to fit vs for . § . 61. This euen Heathen men haue done . They haue taught it their Schollers : they haue vsed it themselues . For so u Pythagoras enioyned his disciples each of them to rehearse euery euening this verse to himselfe ; What good , or ill haue I done ( this day ) ? or what not done , that I should doe ? And x accordingly was it their vsuall manner at Euen euer to runne ouer what they had said , or heard , or done the day past . And Seneca , as y hee telleth vs of one Sextius a Stoicke , whose daily practise this was , to call himselfe at Euen , to a reckoning , what euill hee had healed in himselfe that day , what vice he had withstood or subdued in himselfe , wherein he was oughts better , being that he had liued a day longer : So z he professeth of himselfe , that it was his vsuall guise , euery night after he was laid in bed and the light out , when all was quiet about him , to cite himselfe as it were to appeare before himselfe , to render an account of his courses , and so priuately with himselfe to recount and record his whole daies worke , all his words and his deeds , passing such censure vpon each of them as the condition or quality of either did require . And a a Latine Poet describing a wise and a good man , maketh this his daily practise , Not to suffer his eyes to sleepe , till he haue runne ouer all his actions of the whole liue-long day past , and taken notice what was well done , and wherein hee had faulted and failed , to approue himselfe in the one , to reproue himselfe for the other . § . 62. Thus haue Heathen men done : And as hee sometime said , b Shall they set so much by their glassie bugle , and not wee much more by our pretious pearle ? Shall they be so carefull to vse these means for the furthering of themselues in matter of meere morality : and shall not Christian men much more doe the like for the helping of themselues forward in the practise of true piety ? A shame it were for vs that they should take more paines and vse greater diligence about the nutshell , then wee should for the kernell ; that they should bee enamored more on the shadow , then we are with the substance ; they rauisht more with a dead picture then we with the person whose picture it is , and whose surpassing beauty and excellency the picture commeth farre short of ; that meere ciuility and humanity should preuaile more with them then true Christianity and diuinity doth or can doe with vs. As we are to thinke therefore daily of that generall account ; so l let vs call each one himselfe daily to a particular reckoning . m We shall walke euery day the more warily being to passe such a censure ; wee shall sleepe and rest more freely , more quietly , more soundly , more sweetly , hauing past such a censure : wee shall bee sure , when wee haue ransacked our selues in this manner ouer night , to haue no knowne sinne vnrepented of lodge with vs till the next day . Yea hee that hath thus acquit himselfe ere he lay him down to sleep , shall bee sure to watch euen while hee sleepeth ; and though hee were taken away sodainely in his sleepe , should be found spiritually awake . In a word , as the often rubbing of our eies is a good meane to keepe vs corporally waking : so the frequent ransacking of our hearts and liues will proue a soueraigne helpe to keepe vs spiritually watching . § . 63. An eighth helpe to further vs in this spirituall Watch is to be iealous of our selues and of our owne infirmitie and weaknesse , that we may soone be ensnared and easily surprised , foiled at least , if we be not exceeding wary , before wee be aware . As the feare of God will make vs carefull to shun all sinne , and whatsoeuer is euill in it selfe : so this iealousie of our selues , and feare of our owne infirmitie , will make vs carefull to eschew all occasions of sinne , and whatsoeuer by meanes of our weaknesse may become matter of euill vnto vs. For as those that know themselues to be of a weake stomacke , ready to take checke at such meats as many other ordinarily are wont to digest well enough , are very chary of their diet , and carefull to eschew and forbeare not such meats only as are simply vnwholesome , but euen such also as they suspect or suppose to be hard of digestion , and will not in that regard so well accord with their weaknesse : So e the man that is suspitious of himselfe , and iealous of his owne corruption , will be carefull to walke warily , and diligently to auoid not those things alone that hee seeth and knoweth to be simply euill , and in that regard preiudiciall to all in generall , but euen those things also that , though indifferent , and in themselues otherwise not vnwarrantable , such as may be done by some sometime without hurt or offence , yet that in regard of the strength of his corruption , his naturall disposition , the weaknesse of grace in him , and his pronenesse to slip and bee ouertaken in them , may in that regard proue dangerous and preiudiciall to him in particular , howsoeuer f others wiser or stronger , or not so affected as he findeth and feeleth himselfe , might without danger deale with them . This religious iealousie had Iob of his children , when they were feasting together , knowing how prone youth are to ouer-shoote themselues in mirth and disport : g Peraduenture , saith he , my sonnes may haue sinned , and ( blessed , that is , as the Hebrewes vse the word h by a kinde of fairenesse and finenesse of speech ) blasphemed God in their hearts . And the like godly i iealousie of our selues it is good for each of vs to haue , as to say with our selues , when we are moued or solicited to some ieopardous course , though wee cannot condemne it as simply euill ; Peraduenture I may sinne , and bee ouertaken 〈◊〉 I be aware ; I may faile in it or fall by it , though other stronger then I may deale in it without danger . Yea the like iealousie had Iob of himselfe : he was no lesse suspitious of himselfe , then he was of his sonnes . k I was afraid , saith he , of all my workes ; knowing , that if I did wickedly , thou wouldest not acquite me . And this suspitiousnesse of himselfe no doubt was it that caused him to l make a Couenant with his eies , not to seize on such obiects , as might proue occasion vnto him of any spirituall euill . § . 64. m Watch and pray , saith our Sauiour , that ye enter not into temptation : the Spirit indeed is ready ; but the flesh is weake . As if he had said more at large ; Considering your owne infirmity and feeblenesse , ye haue great neede to take heed and earnestly to desire , that yee may not so much as touch vpon any temptation : For such is the pronenesse of your corrupt nature to giue way to them , that if you doe but enter into any temptation , though the Spirit purpose otherwise , yet the flesh faltring with you , it is an hundred to one that you come not out as you went in , but you receiue some foile or other . Doe we not see how carefull they are that haue gunpowder in their houses , to looke that no fire or candle come neere where it is ? And in like manner n did wee consider that our corrupt heart is like tinder or gunpowder , apt in temptation to bee soone fired and inflamed , it would make vs the more carefull to keepe aloofe of , and fearefull to come nigh ought that might be a meane to tempt or to intice vs vnto euill . And on the other side , as those that set such materialls to drie before the fire , as are apt soone and sodainely to take fire , by the suddaine lighting but of a little sparke in them , though they be neuer so heedy , though they stand still by them and haue their eye euer on them , may chance to haue all on a light fire , ere they can helpe or preuent it : So falleth it out heere not seldome , that o while we venture too neere , and presume as p Peter sometime did to stand bathing himselfe against the fire in the High-priests Hall ; wee are suddainly caught , as he was , ere we thinke on it , we haue by some sudden iniection our affections so fired , that the very frame of our heart is all on a flame , ere we are aware of it , or are able now well either to preuent it , or easily to suppresse it . § . 65. Againe , this iealousie of our owne weaknesse will make vs the more carefull , as to shun all occasions , whereby we may bee endangered ; so , because it is not in our power euer to auoid them , to vse diligently all good meanes , whereby wee may be supported and strengthened against them . To which purpose our Sauiour ioyneth watching and praier together , as r there , so s elsewhere : as also t his Apostles oft couple them the one with the other . u No man , saith one of the Auncients , is enabled by God , that is not enfeebled first in himselfe . And no maruell ; For so long as wee finde our selues ( as wee suppose ) strong enough to stand alone on our owne legs of our selues , wee thinke scorne to vse crutches , or to be supported by others : so long as wee thinke our selues wise enough and able to wade well enough thorow with our affaires , x wee regard not to take aduice or to seeke helpe and aid from others : So here , so long as we misdoubt not our owne weaknesse , as we are ouer-forward to presume vpon our owne strength , so we are ouer-backward and carelesse of vsing those meanes whereby we might attaine true strength indeed . And on the other side , the more conscious men are to themselues of their owne wants , the more diligent are they wont to be in resorting to those by whom their wants may bee supplied : and the more suspitious wee are of our owne infirmity and weaknesse , the more carefull will we be daily and hourely to repaire vnto him , who alone is able to confirme and strengthen vs , yea who is able so y to enable vs notwithstanding our weaknesse , that z his power and might shall appeare in vs amids our feeblenesse , and a our very infirmity shall make much for his glory . And surely , b In this kinde , as one well saith , it is more behouefull for a man to be somewhat too fearefull and heedy , then to be a little too confident and foole-hardy : to take notice of his owne weaknesse , that hee may become strong , then while hee thinketh himselfe strong in his owne conceit , to proue weake . In regard whereof also the Wiseman , as we said formerly , not vnworthily pronounceth him c happy , that continually standeth in feare : as d afraid , though he may seeme to stand fast and firme , lest through infirmitie he should chance to fall . § . 66. The want hereof hath beene the fault , and hath proued the fall of not a few . For , to passe by that fearefull downefall of our first Parents hereby occasioned : What but this was the maine ground of Peters miscariage ? but e this presumption , I meane , of his owne might , and neglect of those meanes whereby hee might haue beene enabled to stand , while f hee trusted to his owne strength ? A threefold offence some haue obserued in his behauiour in that businesse ; that g he opposed himselfe to our Sauiour forewarning him of his fall , he preferred himselfe indiscreetly before the rest of his Fellow-disciples , and he tooke the matter wholly vpon himselfe , as that which hee knew himselfe able well enough to goe through with . h Thou wilt deny me , Peter , saith our Sauiour , Nay , but I will not ; saith Peter . Though all should deny thee , yet will not I deny thee : I will neuer deny thee , though I die for it . And no doubt of it but that i Peter then both meant as hee spake , and spake what hee thought ; hee misdoubted not himselfe , nor his owne inability , but hee would and should doe as then hee said . But k the Physitian felt Peters pulse , and discerned that in his Patient , which the Patient did not , nor could then see in himselfe . And surely , as it befell Peter , so falleth it out with many other . They are like sicke men , l that when they haue had a good day or two after some fits of a feuer , thinke they are now perfectly well recouered againe , and so presuming contrary to the Physitians aduice to venture abroad into the aire , or to cast off their sicke kerchiefe , or to misdiet themselues , either they catch cold or take surfet , and so fall backe by relapse into their former disease , handling them then more fiercely by far , and endangering them much more then before . And so is it here with a many : they thinke themselues strong enough to encounter with Satan , especially if they haue stood out and come off well ( as they thinke ) in a temptation or twaine , and so m grow carelesse either of eschewing the occasions of euill , or of vsing meanes whereby they may be enabled to withstand them when they are offered : Which when they so doe , it is iust oft with God to leaue them to their owne strength , as the nurse doth the childe that will not endure to bee lead , and so to suffer them to fall , as soone then they will , sometime to their eternall ruine , that they may deseruedly perish through their owne folly and foole-hardinesse ; sometime to their present paine , but their future amendment , that hauing had experience of their owne feeblenesse and inability to stand of themselues , they may in time to come be more wary , more distrustfull of their owne strength , and more carefull to resort from time to time vnto him , from whom onely true strength is to be had . And for this end no doubt hath the Holy Ghost left vpon record the foule slips and fals of many of Gods worthy Saints and Seruants , not that any should thereby bee incouraged or emboldned vnto sin ; but n that the ruine of such great ones might make weaker ones more wary ; that where we haue seene them slip for want of watchfulnesse , there might we be more watchfull : that when we see others foiled farre stronger then our selues , it might make vs the more to distrust our owne strength : Which the more we distrust , the lesse shall we presume on it , and the more carefull shall wee be to vse all good meanes , whereby true strength may be atchieued of vs and increased in vs. § . 67. A ninth Helpe to further vs in this spirituall Watch is a sincere hatred of euill , that we labour not onely to condemne sinne in iudgement , but euen to hate and detest it in heart . o The feare of God , saith Salomon , is to hate euill : not to forbeare it onely , but , as the Apostle speaketh , p to abhorre it . The seruile feare may make a man breake off the practise of sinne outwardly in his life , ( wicked men , had they but it , durst not goe on in their wicked courses as they doe ) but the filiall feare will doe more then that , it will make a man hate and detest it also inwardly in his heart : For this feare it is a louing feare , q a feare ioyned with loue , yea proceeding from the loue of him whom we feare . And r ye that loue the Lord , saith the Psalmist , hate that that is euill . s Doest thou loue God , saith Augustine ; thou must hate then what hee hateth : Yea if thou louest him indeed , thou canst not but hate what he hateth . Neither indeed can we t closely cleaue to that that is good , till wee haue brought our hearts to detest and abhorre that that is euill . Which thing if it were once throughly wrought in vs , there should not neede much Rhetoricke to perswade vs to watch both against sinne and against all occasions of it : Wee would of our selues bee carefull enough to shun and auoid that , which our hearts abhorred , and could not brooke or abide . For as the meat that a man loatheth , he cannot endure so much as the sent or sauour of it , nay nor , it may be , the sight of it : so would it be with vs in regard of sinne , had we the like inward dislike and loathing of sinne in our soules . And u one maine cause of relapse into sinne , and of want of due watchfulnesse against it , in those that for some time haue surceased the practise of it , is because they neuer hated it in heart , though they could not but in iudgement condemne it , being euidently conuinced in conscience of the euilnesse of it : x their heart looked still after it ( though their hand for feare or other respect were for a while with-drawne and with-held from it ) ready therefore when such respects as before staied and restrained it were at any time remoued , to giue friendly entertainment vnto it againe . § . 68. Would wee therefore keepe a constant Watch against sinne ? Oh let vs labour then to haue wrought in vs a true hatred of sinne ; of such sinnes especially , as we haue beene most addicted vnto , or haue most delighted in before . The more formerly wee haue loued them , the more now let vs loath them : the more we haue for the time past delighted in them , the more for the time to come let vs euen detest and abhorre them . y As the meat that we haue sometime sursetted of , wee not only know now to bee euill for vs , but euen our stomacke riseth and goeth against it : so those sinnes that we haue formerly glutted our soules with , let vs not onely condemne now as the bane of our soules , but endeuour euen so to be affected towards them , that our very hearts may rise against them vpon the memory and remembrance of them . Let it be with vs in regard of them , as it was with Ammon in his affection to Tamar . z Hee loued her earnestly at first , though with an incestuous loue , or lust rather : But after that he had abused her and defiled himselfe with her , a his loue was in a strange manner so turned into hatred , that the loue wherewith before he loued her , was not so great , but the hatred wherewith he then hated her , was farre greater . So for those sinnes that wee haue formerly defiled our soules with , wee should labour to haue our loue in like manner turned into hatred ; and b striue to bring our hearts to it , to abhorre them now as much , yea ( if it were possible , as there is good ground for it and iust cause of it ) much more , then euer wee loued them , or delighted in them before . This could wee doe with Ammon ; wee would doe further as he did . c He thrust Tamar instantly out at doores , when his affection was thus altered ; hee could no longer endure so much as the sight of her : and not that onely , but he caused the doore to be bolted fast after her , that shee might not haue any free or further accesse in vnto him againe . So were our hearts and affections estranged from such sinnes , as they had beene linked and fastened vnto before , wee would not only bee carefull without further delay to dispossesse our soules of them , but wee would bee constantly watchfull to keepe the doore of our heart surely bolted against them , that they might neuer be able to gaine entrance againe with vs. § . 69. The tenth and last helpe , that wee will propound for the present , to further vs in this spirituall Watch , is the diligent and constant practise and performance of good duties and offices . Which helpe diuideth it selfe into two branches ; the one opposing to Idlenesse , and the other to worldlinesse . The former is the constant following of the workes of our particular callings . d Let him that stole , saith the Apostle , steale no more ; but let him labour rather and worke with his hands some good thing or other , that hee may haue to giue to him that needeth . Let him that stole steale no more : that is well ; but that is not enough . Let him steale no more , but labour rather : because else though hee leaue stealing a while , c if he liue idle , he will come to suffer want soone , ( for * Slouth wasteth as well as excesse and riot : ) and so bee falling anon to his former trade againe : Not to adde , that f hee that liueth so , euen in that he so liueth , liuing like a drone on the labours of others , is little better then a Theefe . g Slouth , saith Salomon , causeth sleepe . And sure as we see it to be with drowsie persons , that if they sit still and doe nothing , they will soone fall asleepe : so is it here ; h if wee giue our selues ouer to idlenesse , we shall soone come to be ouertaken againe with this deadly sleepe of sinne . i Fulnesse and idlenesse are noted to haue beene two maine causes of those filthy sinnes of Sodome . It is a common by-word with vs , that Of idlenesse commeth no goodnesse : And k By doing nothing , saith the Heathen man , men learne to doe euill things . l It is easie slipping out of an idle life into an euill and a wicked life : yea an idle life , it is of it selfe euill . For man was made for action , not for idlenesse . And howsoeuer , saith one well , we count him m a good man that doth no euill , he is indeed rather n an euill man that doth no good . o Sleepe and death are said to bee brethren or Cosen-germanes : or the one at least to be p an image and a resemblance of the other . And as q those therefore that are deceased are said to bee fallen asleepe : so r they that lie asleepe may well be said to be in some kinde or degree of decease . Now what difference is there s betweene him that lieth fast asleepe , and him that is idle though awake ? saue that the one is restrained from action by the course of nature , whereas the other voluntarily restraineth himselfe : and that is no sinne therefore in the one , that is no small sinne in the other . Slouthfulnesse therefore not onely causing sleepe , but being it selfe of it selfe t a kinde of spirituall sleepe , it is consequently also u a kinde euen of spirituall death : And the idle and slouthfull may bee well said to bee not onely spiritually asleepe , euen when they are awake , but to bee spiritually x dead also , euen while they liue : their very waking , while they so wake , being no better then sleepe , and their very life , while they so liue , no better then death : yea worse then naturall sleepe , ( because against nature ) for a man to sleepe waking ; worse then corporall death , for a man to be as dead ere he die , y to be his owne Bearer , to winde himselfe quicke , and to z bury himselfe yet breathing . § . 70. Idlenesse therefore , it is both euill of it selfe ; and it exposeth men to further euils . a Satan where he findeth b the house vacant , that he had before quit , hee doth easily make a reentry againe . He doth as c the Crab , that desirous to prey on the Oister , but finding the fish enclosed and her selfe excluded with two such shels as all her power is not able to pierce , watcheth the time when she lieth bathing her selfe in the sunne and gaping to take in some pleasant refreshing , while the windes are calme , and the waters still ; then shee slily and suddenly casteth in some sandy grit that keepeth her two shels from closing againe , and by that meanes commeth she to get in her cleyes , one after another , and so to prey vpon the fish . In like manner doth Satan , where he desireth to seize vpon the soule , but seeth some likelihood of resistance ; he watcheth mens idle times , and when he findeth the heart vacant & the minde free from present imployment , then is heé busie to iniect first idle and sandy thoughts , by which he maketh way for worse matters , and after wicked and noisome motions , by which he commeth many times to take full seisen of the soule , and to worke its vtter ruine . In regard whereof it is no vnnecessary counsell that one of the Auncients giueth , that d We be alwaies about some good businesse or other , that the Tempter whensoeuer hee come , finde vs not vnoccupied . § . 71. Yea for this cause is it that God hath ordained that euery man should haue some certaine course of life wherein to bee ordinarily imployed . e Let euery man , saith the Apostle , in that calling wherein he was called , therein f with God ( or , in Gods name , as we vse to say ) abide . There is a twofold calling by the Apostle there mentioned ; g The calling wherein a man was called , and the calling whereunto a man was called , when he was conuerted and became a Christian at first : there is the generall calling of a Christian , that whereunto hee was called ; & there is the particular calling or special course of life wherein a man liued , before ( as it may fall out ) he was called thereunto . A man must not imagine therefore , when hee is called to bee a christian , that he must presently cast off all worldly imployments , giue ouer the workes of his former vocation , & apply himselfe wholly ( as some h Heretikes sometime supposed , misled by i some places of Scripture misexpounded ) to praier and contemplation , and meere matter of deuotion : but he must retaine the one calling still as well as the other , follow the one still as well as the other , make conscience as wel of executing the duties of the one as of frequenting the exercises of the other : & not thinke that vnder colour of following of Sermons & frequenting of godly exercises , he may lawfully neglect those necessary duties that by virtue of his speciall calling he standeth in conscience bound vnto . In a word , each Christian man that is able , must , as the Apostle willeth , k earne , and eat his owne bread , l worke with his owne hands , and follow his owne affaires , that is , such businesse as to his particular place and speciall calling appertaineth : else he is m branded by the same Apostle for n an inordinate walker , that is , a disorderly liuer ; o a Denier of the faith , not in word , but p in deed ; and one little better , if not q worse then some Heathen and Infidels , that haue euen by natures dim light r condemned idlenesse in any . § . 72. But here is great Caution to be vsed , and due regard to be had , s lest while we shun a rocke , we fall into a whirle-poole : lest while we seeke to eschew idlenesse on the one hand , wee be swallowed vp with worldlinesse on the other : lest while wee labour to keepe our left eye waking by the diligent following of our worldly affaires , wee suffer our right eye to close and fall fast asleepe by neglect of religious exercises either publike or priuate . t The Angell that talked with me , came againe , saith the Prophet , and awaked me as one that is raised out of his sleepe . It fared with the Prophet when hee was attending on Gods Angell , as with a drowsie person , who though he be awaked & set to worke , yet he is ready to sleepe at it , and to be euer and anon slumbring , if he be not now and then iogged and stirred vp : And in like manner it is with our drowsie spirits , and will be continually , u if they be not frequently rowsed and raised vp by the constant vse of religious exercises . In regard whereof Paul willeth Timothy , x to quicken by stirring vp the grace of God that is in him , y as men doe embers that lie raked vp in the ashes . § . 73. Now this is done by meanes either publike or priuate . First by frequenting the publike ministery of the word at due times . a Quench not the spirit , saith the Apostle : despise not Prophesie : as if the neglect , or contempt ( and it is the contempt of it that is the maine ground of neglect ) of the one were a principall meane of extinguishing and quite quenching the other . And vndoubtedly so is it . For either fire or light is put out , not by pouring on of water onely or some contrary matter ; but besides that , either by withdrawing from it and denying that vnto it that should feede it ; ( for b if the fewell faile , the fire will of it selfe out : ) or by neglecting to blow it , and to stirre it vp by times ; as wee oft see it fall out that it goeth out of it selfe also , where yet there is wood and coale enough to haue longer continued , had some such industry beene vsed . And euen so is spirituall grace oft impaired and decaieth , not by the practise of sinne and wickednesse only , as by water poured on it ; but by neglect of the word , the meanes that should foster and feed it , and that by raising and rowsing vp our dull and dead spirits should c put spirituall life and alacritie , as it were , vnto vs. And no maruell then , if , as Salomon saith , d Where vision faileth , there the people perish : if the grace of God goe out , where these meanes are neglected ; if they fall fast againe into this deepe and deadly sleepe , though they were sometime awaked out of it , that are not carefull to keepe within the sound of Gods e Trumpet , and to frequent the house of God where it may be heard , that , as at first f it did awake them , so should keepe them still awake . § . 74. Neither are those free therefore from danger of discontinuing this their watchfulnesse , that out of a vaine presumption of their owne spirituall parts , can content themselues with their owne priuate deuotions ; supposing that they may as well , & as effectually sanctifie a Sabbath by reading and meditating and praying apart by themselues , as by being present at , and adioyning themselues to the publike assemblies of Gods Saints . It is a spice of intolerable pride and presumption for any to be so conceited of themselues . Dauid was of a farre other minde , and therefore led by another spirit , then they are that so imagine . He was g a man after Gods owne heart ; and a man of excellent parts . The word of God not onely h dwelt plentifully in him ; but i flowed abundantly from him : he was able not to k admonish himselfe alone , but l to instruct , direct , and edifie others : hee could not onely sing Psalmes , but m pen hymnes , both of praise and of praier : many holy and heauenly meditations had he in the time of his exilement , as may appeare by n those diuine ditties during it composed of him . And yet could not he content himselfe with these his priuate deuotions . But , as o it was the very ioy of his heart , when hee was at home , to repaire to the Temple , to the publike assemblies there held : so nothing made his banishment , and his abode in forraine parts , more bitter vnto him , then this , that by meanes thereof hee was restrained of repairing vnto them , and of ioyning with Gods people in such holy duties as were there daily performed . Read diuers of the Psalmes framed by him during that time ; and consider well , p how bitterly hee bewaileth his restraint in this kinde ; how instantly hee sueth to God for freedome of resort ; how hee blesseth those that had liberty of repaire or place of abode there , euen the very birds themselues that had accesse but to build thereabout : and you will soone see a strange difference betweene that worthy man of God and these , that so highly ouer-prize their owne priuate deuotions , as thus to vnder-value the publike assemblies of Gods Saints , and the ministery of his word . § . 75. And yet neither also is this sufficient indeed , that we frequent the publike meanes : priuate helpes must be added and adioyned thereunto , of meditation , of conference , of supplication , of examination , of confession , and the like : that though much or most of the weeke be taken vp with our worldly affaires ; yet wee reserue some time amids them constantly euery day for some spirituall imployment . For as it is with our clockes and our watches , that vnlesse they bee wound vp at certaine times , they will slacken their motion , yea by meanes of the heauy weights and plummets of lead that hang on them , they will at length come downe to the ground , and so stand stone still : So is it with our soules ; wee haue our earthy affections and our worldly thoughts , as heauy weights , hanging so at the heeles of them , that vnlesse they be at some certaine times wound vp , as it were , by the vse of some holy exercises , they will grow slacke and sluggish in their mounting vp to heauen-ward , yea at length , it may be , come to an vtter cessation of all endeuour in that kinde . For this cause Dauid , as q he maketh this one property of a Blessed man , that hee maketh Gods law his daily , yea and his nightly meditation : So he professeth of himselfe , that it was r one of his daily exercises to meditate on Gods word ; and s it was his nightly imploiment to be singing of Gods praises . He had certaine set times euery day for meditation and inuocation , t at morning , at noone-tide , and at euen : And besides those ordinary set times , he tooke occasion oft extraordinarily , as opportunity was offered , euen u seuen times a day , that is , many times , to be lauding of the Lord , either for his iudgements , or for his mercies . And the like should we doe euery one of vs , if we desire to keepe this spirituall watch fresh in our soules , and x would not haue them wholly dulled with or drowned in the world : wee should set some time apart euery day from our worldly affaires , to be spent in reading , in meditation , in conference ( with God , at least ) in prayer and inuocation of his name , in search of our soules , in acknowledgement of our sinnes , &c. And so intermingle the one with the other , that by ouer-eager attending the one we doe not wholly neglect the other . It is that that would fit vs for the publike ministerie , and make it the more effectuall with vs : As on the other side y it is well obserued , that the want of such priuate imployments maketh the publike ministerie altogether vnprofitable with many ; z who heare much , and are at many Sermons , but gaine little by any , because they are not carefull heereby , either to prepare their hearts before-hand , to receiue the seede of the word as into ground fitted for it , or to water and cherish what they haue taken in on the Sabbath , by a constant course of religious offices in the weeke following . § . 76. Nor let any man alledge heere in way of excuse for himselfe , that for the workes of his calling , they are so many , so manifold , hee cannot possibly finde any spare time to spend thus in religious imployments . For ( to omit what might be said further in way of answer hereunto ) did they esteeme so highly of holy things as the worth of them well deserueth , they would finde time for them as well as they doe ordinarily for matters of farre lesse weight then it . Yea ( that which is a foule shame to consider ) those that will pretend such straites of time to shift off such imployments , can finde many of them time enough ( if not more then enough ) to follow their vaine and idle disports . And canst thou finde euery day almost spare time enough at large for the one ? and canst thou no day almost finde the least spare time at all for the other ? Vndoubtedly that day maist thou well esteeme but euill imployed , whereof thou spendest more part in thy vaine delights , then in the aduancement of thy spirituall good . To conclude , if wee will watch aright and as wee ought ; as the workes of our speciall callings must not be neglected , so our spirituall good , and those meanes either publike or priuate that tend directly to the nourishing and improuing of it , are to bee principally regarded : And therefore so are we to ply and follow the one , that yet euen amids them we take time for , and * exclude not wholly all minding and meditation of the other ; yea so warily in their due season to attend either , that neither wee bee surprised with slouth and idlenesse on the one side , nor yet with worldlinesse on the other . And thus haue we seene both what it is to watch , why we are so to watch ; the manner how we must watch ; and the meanes whereby we may be enabled so to watch in some measure . § . 77. Now here , ere we end , would a Question be answered . For may some say ; But is it possible for any man liuing by this manner of watching to keepe euer waking ; by thus watching against sinne , to keepe himselfe wholly free from sinne ? To passe by here that conceit of some Schoolemen , that a man cannot keepe himselfe free from all sinne in generall ; but that he may from any one sinne whatsoeuer in particular ; that hee may , though not from all , yet from this or that sinne . Which they expresse by a similitude a of a man enclosed in a barrell full of holes let downe vnder water , that may with his finger or some other helpe stop any one hole and keepe the water out at it , which yet hee cannot auoide but that it will come in the whilest at the rest , any of which yet also he may stop if he will. But to passe by this , which I take to bee not all out so sound ; for answer hereunto some distinction must be made . Sinnes therefore are of two sorts , either voluntary , or inuoluntary ; either with the will , or without it . Some sinnes are inuoluntary , or without the will , such as be absolutely either beside or against it ; as are all sinnes , b of pure ignorance , and of meere infirmitie . Sinnes of pure or bare Ignorance I call those in which ignorance is simple or single , not affected , and c not a Companion onely but a Cause . It is not with men in them , as it is with those that affect Ignorance , and please themselues in it ; and d that without checke of conscience they may more freely offend , are content so to continue : but they desire to bee informed aright , and vse the best meanes they can so to informe themselues ; but yet are mistaken , and so doe that out of ignorance , e which for a world they would neuer haue done , had they knowne it to be euill . Sinnes of meere Infirmity or frailty I call those , f that a man knoweth to be euill , and yet is not able by any meanes to auoide , though he doe what he can , euen as much as hee would or could if his life lay vpon it . Thus in hearing the word , a man , it may be , cannot listen so attentiuely for any long time together , but that many by-thoughts will come buzzing and fluttring about him , as g the fowles did about Abraham when he was offering of his sacrifice , and will oft , h pressing in vpon him in spight of his heart , disturbe him and hinder him in that holy exercise : yea sometime the more a man striueth and bendeth himselfe to banish and beat them away , the more hee commeth to be pestred and encombred by them , and his attention to bee tainted and infected withall . Thus in prayer oft i a man cannot shake off that deadnesse or dulnesse and drowsinesse of spirit , that possesseth his soule , and depriueth him of that alacrity and feruency that ought then to be in him . Thus a man railed vpon and reuiled , though hee can keepe his tongue from breaking out into euill language , and can stay his hand from striking in way of reuenge ; yet hee cannot for his heart bloud , it may be , doe hee what hee can , k keepe downe his heart from rising , and l rebelling against the law of his minde , or from swelling and boiling with some wrathfull passion and inordinate motion within him . Thus m in distresse or danger euen a godly man many times cannot rest and rely vpon God with that firmenesse and confidence of faith , and with that quietnesse and tranquillity of minde , that hee ought , and not onely desireth with all his heart , but with all his might and best ability endeuoureth to doe . § . 78. Now sinnes of this kinde cannot bee auoided , be a man neuer so carefull , neuer so wary and watchfull : ( a man cannot watch there , where hee suspecteth no euill ; nor can his watching auaile him beyond his ability : ) which n God therefore in mercy vouchsafeth his children a daily pardon of course for , and is content graciously to passe by and put vp in them ; though o in rigor of iustice he might deseruedly call them to a strict account for them . And yet by the constant vse of this religious watch hauing our iudgements better cleered , and our hearts confirmed and strengthened , we may come in time to be lesse subiect to the former sort of them , and lesse exposed also to the latter . Other sinnes besides those are all more or lesse voluntary , and are committed in part at least with the will of the committer : such are sins p of negligence and ouersight , escaping vs through carelesnesse ; q of mixt infirmitie , proceeding from temptations of much terror ; of r presumption , s pride , and t wantonnesse , occasioned by delightfull obiects , and the like . Yea such are the most , if not all , outward grosse sinnes ioyned with knowledge , which euen a naturall man therefore might forbeare if he would ; and which it were an vniust thing for humane lawes to forbid and to punish offendors for , were it not in mans naturall power to forbeare . And these voluntary sinnes are those that wee are principally to keepe watch against : which if we shall diligently and constantly apply our selues vnto , there will a twofold benefit redound thereby vnto vs. § . 79. First , u wee shall auoid many , euen a multitude of sinnes , which for want of this watchfulnesse we may be , and are ordinarily ouertaken withall . * Nor should the enemie so oft as he doth preuaile against vs , and foile vs , if he found vs standing on our guard and keeping duly this watch . To exemplifie this by an instance or two : Compare we first Dauid and Ioseph together , tempted both in the same kinde , though not with the like fiercenesse of assault : but the one foiled , where the temptation was weaker ; the other vnvanquished , where the temptation was stronger . Dauid a man x well in yeeres , and y a maried man too , hauing the remedie already by Gods ordinance prouided to releeue mans infirmitie in case of incontinency ; yea enioying it z not sparingly , but somewhat a more freely then was fit , hauing not one wife alone , but b a many , beside c Concubines not a few ; This Dauid thus furnished , d by chance espieth , not some single woman , but another mans wife , washing her selfe : he is not sought vnto by her , but he is to make suit vnto her , vncertaine of successe ; and to vse messengers to her , that must therefore to his shame and reproach , and his dishonourable engagement to them , be priuy to his dishonest desires and his adulterous designes . On the other side e Ioseph , a young man , f in the heat of his youth , in the prime and flower of his yeares ; Ioseph a single man , not enioying yet the benefit of g mariage , that might helpe to support him in temptations of this kinde ; being not to sue to any other , but sued earnestly to by another , by a Superiour , by his Mistresse , by such an one as had no small command of him otherwise ; opportunity offered for the doing of the act desired with all priuacy and secrecie ; no feare of danger to hinder , where none were neere to take notice of it ; great hope of future benefit , to entice and encourage , by liberty , or further aduancement likely enough by her meanes to bee procured . Now h in this great inequality of motiues and inducements on either side , what is the reason , why Ioseph standeth , when Dauid falleth ; that hee holdeth out worthily , who is the more strongly assailed , when the other is so fouly and fearefully foiled , who is farre more weakely assaulted , or rather , is not so much assaulted , as is ready to exalt the honest of another : but that the one stood vpon his watch , when the other did not ? It was i no sinne for Dauid by chance to espie a naked woman , his neighbours wife , washing her selfe ; neither was it a thing in his power ( how should hee forecast it ? ) to auoid : but the obiect being thus casually offered vnto him , Dauid , that ought ( as hee praied sometime ) to haue k turned his eyes away from it , l wilfully fixed them so long there , where they had occasionally seised , that his heart came to be tainted with filthy concupiscence , and his affections all inflamed with lustfull desires ; and so grew hee restlesse within himselfe , till he had brought that about , that m depriued him of true rest indeed . On the other side Ioseph after motion had once in that kinde beene made to him by his Mistresse , was n both carefull to shun all occasions of that sinfull act whereunto hee was tempted ; ( hee would not indure to be so much as in company alone with her : ) and againe o as constant in withstanding the temptation when it was offered , and p the occasion could not bee shunned : for though shee pressed him to it day after day , he would not hearken vnto her : yea he chose rather to hazard losse of liberty and life then to yeeld vnto her impious and adulterous desire . In a word , the one watched , and so did not the other ; and therefore the one was not vanquished so , as was the other . And by watching with the one may others escape , and might that other haue escaped that , which for want of this watch hee was vanquished in . § . 80. Againe , as Machetes the Macedonian appealed sometime from Philip , to Philip , q from Philip sleeping , to Philip waking : so compare wee now Ioseph and Ioseph together , Ioseph watching with the same Ioseph somewhat neglecting this watch . Ioseph himselfe that stood thus stedfast in a stronger temptation , yet slipped after swearing r by Pharaoes life in a feebler But the euill was not so euident , so open-faced in the one as in the other : and therefore s being not so carefully watched against or regarded , by being oft heard grew familiar , and gained admittance with him , who might otherwise in all likelihood haue kept himselfe free from it , with much lesse difficulty and danger then he did from the former . This watch therefore duly and diligently kept , would keepe vs from many sins that we are daily ouer-taken with . And t the greatest part of outward sinfull acts , that the godly fall into , may be iustly ascribed to the want of it as the maine cause of the most of them , u which by this course therefore were it constantly obserued of them , might be preuented and auoided . § . 81. Againe , euen in those slips and faults either of mixt infirmitie and ouer-sight , yea or of presumption it selfe too , ( for to sinne in contempt of God x with an high hand , I doubt much , whether Gods children euer doe , ) that euen godly men themselues are oft-times ouertaken withall , yet there is great difference betweene the watchfull and the watchlesse Christian ; betweene the party that ordinarily keepeth this watch , though not so carefully and constantly all out as he ought , and such as keepe no such watch at all : and that in three things , y before sinne , in sinne , and after sinne . First , before sinne : For the one , a his maine desire and purpose , his generall resolution and endeuour is not to sinne at all , howsoeuer b of infirmitie , or c through ouer-sight , or d through violence of temptation , or e strength of corruption , he slip and slide into , or be pusht vpon , or enticed vnto and ensnared in sinne oft ere hee bee aware : whereas the other standeth indifferently affected to sinne or to forbeare sinne , as occasion shall be ministred and offered of either ; or rather inclining , as his corrupt heart naturally carieth him , to the ready imbracing of any euill that opportunity is offered of , and that standeth with his owne naturall desire . So that the one is like vnto a Watchman that being appointed to watch , so soone as hee commeth to the place where hee should watch , f laieth himselfe downe to sleepe , or sitteth rechlesly , not regarding whether hee sleepe or keepe awake . Whereas the other is like one that being set to watch , g striueth to keepe himselfe waking , and desireth so to doe , but yet through the drowsinesse of his disposition and long continuance without rest , chanceth sometime to slumber , though he purposed it not . Or the one is like a man that goeth to Church to trie if he can catch a nap there , and so soone therefore as he is in his seat setteth him to sleepe , which the sooner he falleth into , the sooner hath hee his desire : The other is like h Eutichus , that came not , in all likelihood , to Pauls Sermon with a purpose to sleepe at it : ( if he had purposed it , he would neuer haue made choice of the place hee did to sit in , where he should no sooner slumber but he should be in danger of downefall and of as much as his life was worth : ) but yet through Pauls long preaching , and his owne long waking , hee was a●… length ouercome with sleepe , though hee little thought or meant , it may bee , when hee came in , that hee so should . Like the former is that man that keepeth not watch at all , like the latter hee that keepeth ordinarily some watch ouer his soule . The one i sleepe findeth ; whereas the other seeketh sleepe . § . 82. Againe , in the very act of sinne there is no small d●…ference betweene these twaine . For the one k sleepeth wholly , as he saith : he sleepeth a deepe and a dead sleepe : hee is caried with full swinge of heart and will vnto sinne . l The other sleepeth but vnquietly , like the Watchman that against his will in part falling asleepe , hath but an vnquiet sleepe of it , and euen watcheth in some sort in his sleepe , he is dreaming of the danger that he is or may be in , and of the enemies approach , whom he is set to watch against . It is that which wee may obserue in the Churches sleepe in the Canticles ; m I sleepe , saith she , but mine heart is awake . We vse to say of children , that their heart is asleepe euen when their eies are awake : contrariwise it is said of the children of God , that their eies oft are asleepe when their heart is awake : so that though they be outwardly borne-downe and caried away with the stiffe winde , or the strong streame of some violent and vntoward temptation , yet their heart inwardly is not wholly surprised with it , they sinne not with a full and an absolute consent of will in it ; there is some secret mislike still of themselues in that they doe , and some inward strife and reluctation ( though not at all times alike sensible ) more or lesse against it , euen in the very act vsually of committing it . In a word , n the one willingly falleth fast asleepe ; the other vnwillingly in some sort , slumbreth rather then sleepeth . § . 83. Lastly , after sinne committed ; the one as he wilfully laid himselfe downe to sleepe , and fell presently fast asleepe , so o hee lieth sleeping and snoring , securely snorting in sinne , without touch or remorse vsually , till by some extraordinary accident of outward affliction , danger , distresse , or the like , as by his Generalls alarum or the enemies assault , hee be waked againe and roused vp out of his sleepe . Whereas the other , as he fell asleepe beside his purpose , and was neuer indeed thorowly or soundly asleepe , but in a slumber rather then any deepe or dead sleepe ; so he is easily awaked , as those are that are but slightly asleepe , yea q his own very vnquietnesse , if nothing else , ere long awaketh him againe , like one in a fearefull dreame , whose very feare many times is a meanes to awake him , and to free him from his feare . Dauids heart smote him , saith the holy Ghost , as r after his cutting of the skirt of King Sauls coat ; so presently s vpon his attempt of taking the number of his people : and immediatly thereupon , as one start out of his sleepe , hee beginneth to rub vp his eies and to looke about him ; and in most hum●…le and submisse manner betaketh he himselfe vnto God , confessing his fault , crauing forgiuenesse of it , and neuer resting till by renuing of his repentance he had recouered himselfe , and returned againe to his former watch . The one sleepeth soundly till he be raised out of his sleepe againe ; the other awaketh againe eft-soones euen of himselfe . And thus much briefly of the benefit that wee may reape by this watch , and how farre forth wee may be helpe of it keepe our selues free from sinne § . 84. Now to draw to an end , and t to trusse or tucke vp as it were in few words , after our Sauiours owne example here , the summe of all that hitherto hath beene handled : Considering the drowsinesse of our owne naturall disposition , and how easily in that regard wee may againe fall asleepe ; and the diligence of our Aduersary watching continually against vs , by whom wee may soone be surprised if at any time we doe sleepe ; as also the necessity of perseuerance , that if we hold not out in our watch to the end , it is all in vaine and to no end ; and the danger of relapse , if wee fall backe into this spirituall Lethargie , likely to be in worse case and more irrecouerable then wee were at the first : Let it not suffice vs , that we haue beene awaked out of our sinfull and secure courses , but let vs bee carefull by all good meanes to keepe our selues so waking and watching ; by due examination of our seuerall actions ere we enter vpon them ; diligent obseruation of our speciall corruptions that we may contend and striue against them ; carefull auoidance of the occasions of euill , that they be not offered ; and constant resistance of temptations vnto euill , when we are therewith assaulted : And that we may the better so watch and hold out in this our watch ; let vs labour to keepe an holy moderation and sobriety in the vse of all Gods good creatures ; hold fellowship with the godly that may haue an eye to vs ; shun the society of wicked ones that may taint and infect vs ; striue to preserue the feare of God fresh in our soules ; endeuour to perswade our hearts of Gods presence euer with vs ; thinke oft on our end , and our account to come after it ; be oft casting vp reckonings betweene God and our soules ; haue a iealousie of our owne infirmitie and procliuity vnto euill ; labour to haue a sincere hatred of sinne wrought in our hearts ; and lastly be diligent in the duties of our particular vocations , and constant in frequenting of religious exercises as well publike as priuate . Thus watching we shall preuent and escape many euills , that for want of this watchfulnesse , to our woe afterward , we might otherwise be ouertaken withall ; we shall haue s a pardon of course daily signed vs vpon generall suit , t for those that either through ignorance or meere frailty escape vs : wee shall neuer sleepe wholly , nor rest obstinately in sinne , howsoeuer wee may chance sometime to be ouertaken therewith , but shall recouer our selues eft soone againe by renewed repentance : & we shall be continually u prepared for Christs second comming , so that , x whether we sleepe or wake , y liue or die , his we shall be both in life and in death , and with z the wise Virgins , whensoeuer he commeth , being found spiritually waking , shall be ready to enter in with him into the Bride-chamber of immortality , * there to abide with him in eternall felicitie . FINIS . Notes, typically marginal, from the original text Notes for div A01550-e120 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philip. 1. 23. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Menand . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. in vita Constant . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Herad . Et idem Helen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. Plut. de aud : poet . Ita●…e tandem maiores famā tradide●…unt tibi tui , vt virtute eorū anteparta per flagitiū perderes ? Pla●…t . trinum . T●…errimis ignauiae aut nequitiae sordibus imbuta , portenta nobilia . Val. Max. lib. 3. c. 5. Qui acceptam à maio●…ibus lucem in tenebras conue●…tant . Ibid ▪ c. 4. Dos est magna parentum virtus . Hor. carm . lib. 3. ode 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip . Hippoly . f Ego primus illustraui d●…mū meam ; tu dedecorasti tu●…m ▪ Cicero post Iphicratem . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Socrates . g Malo pater tibi sit Thersites , dummodò tu sis Aeacidae similis ; - Quam te Thersitae simil●…m producat Achilles . Iuvenal . satyr . 8. h 1 Cor. 7. 14. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Meleagr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Sophocl . Antigon . * Mr T. Baily sometime Fellow of Maudlins in Oxford . Notes for div A01550-e760 a Aduentus du●… : alter in humilitate , alter in sublimitate . Tertull ●…polog . Aduentus Demini duplex . Ber●… : in aduent , serm . 4. imo triplex , ad homines , in homines , cōtra homines . ib. 3. Primus in humilitate , postremus in maiestate , Greg. Rom. mor. l. 17. c. 19. 〈◊〉 , quo veni●… iudicandus ; manifestus , quo veniet iudicaturus , Aug. de temp . 220. Venit enim saluator , veniet damnator , Idem in Ioan. tract . 4. The Occasion . b Matth. 18. 11. Ioh. 12. 47. c Matth. 16 27. Ioh. 5. 22 , 27 , 28. d De illo ab eo quaesierunt qu●…m sperabant , non de illo quem iam videbant , Aug. epist. 80. e Marc. 13. 4. Matth. 24. 3. f Nihil certius ; nihil incertius . Bernde Coena Dom. ser. 2. & medit . c. 3. & epist. 105. g Caetera nostra & bona & mala incerta sunt : sola mors certa est . Aug. verb. Dom. 21 ▪ Incerta omnia : sola mors certa , ●…uius etiam hora incerta est , Idem in Psal. 38. h Mark. 13. 31. Matth. 24. 35. i Poena certa , hora incerta : mors certa , dies mortis incer●…ꝰ , Aug. ibid. k Mark. 13. 32. Matth. 24 ▪ 36. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad Eunom . serm . 4. & ex eo E●…logius c●…nt . Agnoitas apud Photiū biblioth . c●…d . 230. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephrem . ad Anatol. quaest . 1. Secundum formam 〈◊〉 , Aug de Trin. lib. 1. cap. 12. In statu humiliationis , Vorst . apolog . disp . 2 ▪ ●… . 33. Parum ●…nim selidum ▪ quod Aug in Psal. 36. & in Genes . contra Manich lib. 1 cap. 32. & 8●… . q●…aest . 60 sed & de Trinit . lib. 1. cap. 12. nescit , i. nesci●…e facit . Neque sirm●…m satis quod Greg. R●…m . lib. 8. epist. 42. & Cyril . thesaur . lib. 9. cap. 4. In humanitate norat ; sed ex humanitate non norat . m Quod ante passionem nescit , post resurrectionem nouit , Chrysostom . in Act. ●… . 7. Et Origen . in Matth. homil . 3. Vise Iansen . concord . Euang. cap. 123. n Mark 1●… . 33. Matth. 24. 42. o Non illis solis dixit , quibus tunc audientibus loquebatur , sed illis etiam qui suerunt post illos ante nos , & ad nosipsos , & qui erant post nos vsque ad nouissimii eius aduentum , August . epist. 80. p Vt semper paratum sit cor ad expectandum , quod esse venturum scit , & quando venturum scit , nescit . Aug. in Psal. 36. q Mark. 13. 34 , 35 , 36. Matth. 24. 43 , &c. r Mark. 13. 37. The Diuision . Part 1. The Sense . s Corporū est somnus , sicut & mors cum speculo suo somno . Anima quiet●… nunquam succedit . Tertull. de anim●… c. 32. & 25. Iacet enim dormienti●… corpus vt mortui , viget autem & viuit animus . Cicer. de diuin . l. 1. Somnus siquidem è corpore est , atque in corpore operatur , Aug. de immortal . anim . c. 14. Corpore aut●… dormiente a●…ima insomnis agit . Hippo●…r . de insomn . Totaque sibi sua est , Iul. Scalig. ad eundem . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Phrynichus : Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sicutdormitione transitur ad somnū , sic exper ▪ gesactione transitur ad vigilationē , Aug. in Psal. 3. u Matth. 26. 40. x Psal. 77. 3. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Herodot . loquitur . i. insomnia laboram , vt 〈◊〉 apud Nonium . a Luk. 2. 8. Pastores , dum super gregem suum vigilant , gregis ipsius p●…storē in praese●…io i●…uenire , videre , t●…re meren●…r & autorem . Petrus Chrysol . serm . 24. b 1 Thess. 5. 10. Si d●…rmituri sum●… , quomodo vigi●…amus ? Corde vigilamus , ●…tiam c●…m co●…pore dormimus , Aug. de verb. Dom. serm . 22. c Acts 12. 6. d Psal. 3. 5. & 4. 8. e Matth. 26 47. f Iob 24. 14. Vigilat fur , & expectat vt homines dormiant . Aug. in Psal. 125. g Matth. 26. 40. h 2 Sam. 11. 2 , 3 , 4. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythagoras apud S●…um , l. 2. c. 1. Est somnus corporis ; est & animae : illud ergo cauere debemus , ne ipsa anima nostra dormiat . August . in Psal. 62. k 1 Thess. 5. 6 , 7. Pe●…catores 〈◊〉 similes , Anastas . in Hexam . lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cl●…m . Alex. p●…dag . lib. 2. cap. 10. l Rom. 13. 12. m 1 Cor. 15. 34. n Ephes. 5. 14. Animam 〈◊〉 exci●…at . Aug. in Psal. 6●… . o Quare vitia sua n●…mo confit●…tur ? quia adhuc in illis ●…st . S●…mnium narr●…re vigilantis est : & vitia sua confiteri sanitatis indicium est . Exp●…rgiscamur ergò vt errores nostros coarguere possimus . 〈◊〉 . epist. 54. p Matth. 24. 42 ▪ & 25. 13. & 26. 41. The Doctrine . q Nam vigilare leue est ; peruigilar●… graue . Martial ▪ l. 9. ep . 70. Part 2. The Proofe . Reason 1. r Matth. 26. 43. s Languido sumus ingenio , & in somnum ituro , aut in vigiliam somno simillimam : vt Senec . de prouid . c. 5. t Rom. 7. 17 , 23. Reason 2. u 1 Pet. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioan. 〈◊〉 . depoenitent . x Vt iugulent homines , surgunt de nocte latrones : Vt ●…eipsum serues , non experg●…sceris ? Horat . lib. 1. epist. 2. y Pernicicsus nimis est repentinus hostis , nam aut inscios praeuenit , aut 〈◊〉 praeoccupat , aut opprimit dormientes . Chrysol . serm . 27. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Gen. hom . 3. * Psal. 56. 6. a Quid quisque vitet , nunquam homini satis Cautum est , in horas . Hor. carm . 2. 13. b Epaminondas . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad praefect . indoct . & in Apophthegm . reg . & duc . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex Carystij histor . Athenae dipnosop . lib. 10. e Ezech. 3. 17. & 33. 2. Ierem. 6. 17. Esai . 52. 8. & 61. 6. f Hebr. 13 17. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Quom●…do Plut , in Apoph●…h . refert Philippū à somno diuturniore experr●…ctū dixisse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Parmenio Graecis indignantibus quod is interdiu obdormiret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Princeps 〈◊〉 vt quiescant subditi . Iustintan . in authent . Coll. 2. tit . 2. & Coll. 8. tit . 10. Et Bonifac. 8. in prooem . 6. Decret . & Innocent . 4. ibid. l. ●… . tit . 5. c. 1. Omnium somno●… illius vigilia defendit , omnium otium illius labor , omnium delitias illius industria , omnium vacationem illius occupatio . Sen. ad Polyb. c. 26. * Somnosque non defendit excubitor meos . Sen. Thyest. k Vt post elle●…orum sumptum praecipit Hippo●…r . aphor . 4. 14. l Ierem. 6. 17. m Act. 20. 28. 1 Tim. 4. 13 , 15 , 16 n Matth. 7. 15. & 16. 6. & 24 4. 2 Ioan. 8. o Luke 12. 41. p Mark. 13. 37. Quod vni dictum est , quisque sibi dictum putet . Ausen . in ludo 7. Sapient . in Solone . Enemie 2. a Exod. 32. 22. b 1 Ioh. 2. 16. & 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quomodo Plant. Cassin . 2. 5. & Merc. 5. 3. In fermento tota iacet v●…r . c Iohn 15. 19. d Iohn 17. 11. e 1 Cor. 5. 10. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de fera vind . g Quomodo ille apud Plut. de Tranqui●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lyse Deus , simulatque volam , me soluet . - Hor. ep . 17. l. 1. h Ioh. 17. 15. i Gen 5. 24. k P●… . 6. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoph . 〈◊〉 . In●…dis per ign●… Suppositos ci●…eri doloso . H●…rat . carm . 2. 1. l Iob 22 10. Ier. 18. 22. Eze ●… . 2 6. I●…ter medi●…s laqueos in hac vita inceditur . Bern. in Cant. 52. m P●…l . 2. 17 , 18. n Num. 22. 7. 17. o Pr●…u . 7. 18. p 1 Pet. 4. 4. Hebr. 11. 36. q Iohn 15. 19. & 16. 2. r Hom●… malus ipso est Diabolo nocentior . Iustum siquidem hominem Diabolus timet , homo malus contemnit . Diabolus homini nisi permissus non nocet , malus homo nocet etiam prohibitus . Autor oper . impers . in Matth. homil . 24. Ludolf . vita Christs , ●… . 52. & Vo●…ag . de Sanct. 210. s Iohn 6. 70. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Contrario sensu quam id Graeci efferunt . u Iohn 8. 44. 1 Iohn 3. 8. x Homo malus telum Diaboli : sine bomin●… aduersus hominem nil potest . Autor oper . imperf homil . 24. y Iam. 3. 6 , 7 , 8. Ezech. 2. 6. Fera qu●…uis ipse 〈◊〉 est , Qui ( vt Martial , spectac . epigr. ) iubet ingenium mitius esse feris . Fera siquidem nisi irritata aut fame coacta non s●…uit : homo gratis crudelis est . Fera habet crudelitatem , sed rationem non habet : homo & crudelis est & rationalis . Fera malum vnum aliquod habet , homo omnia . Autor operis imperf . homil . 24. z Matth. 10. 17. Quid ista circumspicis , quae ●…ibi possunt fort●…sse euenire , sed possunt & non euenire . incendium dico ; ruinam , & alia quae nobis incidunt non insidiantur . Illa potius vide , illa deuita , quae nos obseruant , quae captant . Rari sunt casus , etiamsi grauet , naufr●…gium facere , vehiculo euerti : ab homine homini qu●…tidianum periculū . Aduersus hoc te expedi , hoc intentis oculis intuere . Nullum enim malum frequentius , nullum blandius . Tempestas minatur antequam surgat , praenunciat fumus incendium , crepant aedificia antequam corruant . Subito est ex homine pernicies , & eo diligentius tegitur , quo pr●…pius accedit . Sen. ep . 103. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lycurg . apud Stob. c. 2. H●…u quam mala atque deprauata prorsus est Natura nostra ? - Putas ne tu interesse inter hominem & feram ? Nec paululum , nisi in figura corporis . Curuantur aliae , inambulat recta haec fera . Lips. Lupus est homo homini , non homo . Plaut . Asin. 2. 4. Erras si istor●…m qui occurrunt tibi , vultibus credis . Hominum essigies habent , anim●…s ferarum . Nisi quod illarum perniciosiore est primis incursus , quos transire non queunt . Nun quam enim illas ad nocendum nisi necessit as in●…git : aut fame aut timore coguntur ad poenam . Homini perdere hominem libet . Sen. ep . 103. a Matth. 10. 16. c Ephes. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Psal. 57. 6 & 141. 9. & 142. 3. Vigilandum est semper ; multae insidiae sunt bonis . Ex Trag. Cic. pro Plane . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thucyd. hist. Vtrinque conciduntur in medio siti . f Psal. 17. 11. Intus caro , extra Satan , mundus vndique g Luk. 2. 8. h Psal. 57 4. i Mica 7. 6. k Matth. 10. 36. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranq . Molestissimum maelum intestinum & domesticum . B●…rn . in Cant. 29. m Mat. 15. 18 , 19. Genes 6. 5. Ierem. 17. 9. n Aditum nocendi perfido praestat fides . Sen. Oedip. 3. Nullae sunt occul●…iores insidiae , quàm hae quae latēt in simulati●…e offi●…ij , aut in aliquo necessitudinis noīe . Nā eum q●…i palàm est aduersarius , facilè cauendo vitare possis : hoc verò intestinum ac domesticum malum , non modo existit , verieetiam opprimit , antequam perspicere atque explorare possis . Cicer ▪ Verrin . 3. o Psal. 55 12 , 13. p Mi●…n 7. 5. q 2 Sam ▪ 12. 8. In accubitu mos ille vt accumberent 〈◊〉 in sin●… vir●…rū . Lips●…ad Ta●… . annal . l. 11. Hine Caesarem à D●…lobella dictum Spendam interiorē regiae lecticae , r●…fert 〈◊〉 . c. 49. Sic Ioan. 13. 23 , 25. r Genes . 3. 15. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Aesch. in Ctesiph . & Demost. pro coren . Siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Plut. P●…ricl . t In bello perpetuo , at non in praelio . Quo modo Liu. hist. l. 30 ▪ ●…on praelis mod●…se , sed bello victum . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. ep . 1. Q●…l teccas al●…o calente ▪ S●…le matamus ? Patriae quis exul Se quoque fugit . Hor. carm . 2. 16. Rectè Varro , L●…ngè fugit , quiquos fugit : At longius , qui se. x N●…n est extrinse●…um malū nostrū : intra nos est ▪ in visceribus nostris sedet . Sen. epist. 50. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Hoc se quisque modo fugit : at , quem scilicet , vt sit , Effugere haud potis est , ingratis haeret & angit . Lucret . l. 3. - teque ipsū vitas fugitiuus & erro ; Frustrâ : nam comes atra premit , sequ●…urque fugacem ▪ Horat s●…rm 27. Vitia n●…s 〈◊〉 , quocunque transierimꝰ , secuturasunt . Sen. epist. 50. Nihil tibi prodest peregrinati●… , quia t●…cum peregrinaris . Peregrinaris cum affectilus tuis : & 〈◊〉 ▪ sequentur . Sen. epist. 104. * In hoc genere militie nunquam qu●…s , nunquam 〈◊〉 datur . Sen. epist ●…2 . z Galat. 5. 17. a Rom. 7. 22 , 23. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sim●… . epist. 40. Nec noleus quisquam lae●…ur , sed 〈◊〉 v●…lens . Nemo laed●…tur nisi à se. Tu ipse tibi ni ●…quid fa●…as , malus qu●…d faci●…t ? Aug. homil . 29. c Deb●…lis est adue●…sarius , nisi v●…ientem non vi●…cit . Pelag. ad Demetr . Loge Chrysost. or●…t . 67. ●…om . 6. & orat . 2. hom . 7. d Suadere & sel●…citare potest , cogere omnino ●…on potest . Aug. hom . 52. Habet af●…utiam s●…adendi , non potestatem ●…gendi . Idem in Psal. 91 & in I●…an . 12. e Quid à foris conturbare aut contristare poterit , si intꝰ bene estis , & fraterna pace gaudetis ? Bern. in Cant. 29. Pau vobis à vobis sit , & omne quod extrinsecus minari videtur , non terret , quia non nocet . Ib. f Diabolus plus cōfidit in adiutorio carnis , quoniam magis nocet hostis domesticus : illa ad subuersionem meam cum illo foedus inijt . Bern. medit . c. 14. Huit accedit , ha●… vtitur serpens malignus : baculo nostro nos cedit , manꝰ nostras cingulo proprio ligat . Ibid. g Iohn 14. 30. h Diabolus quum aliquid suggerit , tenet consentientē , non cogit inuitum . non enim seducit aut trahit aliquem , nisi quem inuenerit ex aliqua parte iam sibi si●…ilem . Aug. de diuers . 20. i Hostes intra nos multos habemus , carnis concupiscentias , carnis fructus . Hugo de continent . c. 3. k Genes . 3. 6. Portamus omnes impressum nobis cauterium conspirationis antiquae , Eua nostra caro nostra , perquae concupiscentiam Serpenti nos prodit . B●…n in Cant. 72. l Iam. 1. 14 , 15. Rom. 8. 12 , 13. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ●…rat . 67. tom . 6. Hostem si foris non habes , domi inuemes . Li●… . hist l. 30. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictet . enchirid . c. 72. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de adulat . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anacharsis apud Stob. eclog. tom . 2. c. 2. q Nusquam securitas , neque in coelo , neque ▪ in paradiso , multo minus in mundo . In coelo ▪ n ▪ cecidit Angelꝰ sub praesentia diuinitatis , Adam in paradiso de loco voluptatis , Iudas in mundo de schola Saluatoris . Bern. de diuers . 30. r 2 Cor. 7. 5. s Faber in Iac. 1. Nonnunquam tentatio praeuenit concupiscentiam , vt in Eua : nonnunquam sequitur , vt in Iuda . t Genes . 3. 1 , 6. u Ieh . 12. 6. & 13. 2. * Ire vides quadrato agmine exerci●…ū , vbi hostis ab omni parte suspectus est , 〈◊〉 p●…ratū . Hoc aliquāto nobis magis necessarium . Illi enim saepe hostem tim●…ere fin●… causa . Nobis nihil pacatū est . Tam superne quam infra metus est . Virumque trepidat latus . Sequa●…tur pericula & occurrunt . Sex●…ꝰ apud Sen. ep . 60. q Matth. 10. 22. & 24. 13. Nonqui inceperit , sed qui perseuerau●…rit , sal●…us erit . Incip●…re multorū est ; perseuerare paucorum . Bern. de grad . obed . Multi enim magna aggrediuntur , sed in via defi●…tunt : in desertum multi exeunt , sed ad terram promissionis pauci perueniunt . Aug. ad fratr ▪ in er●…m . ser 8. r Hebr. 12. 1. s 1 Cor. 9. 24. t 2 Tim. 2. 5. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non certat legitimè , nis●… qui certat ad finem vsque . Aug. ibid. x Non qui primus venerit , sel quien nque peruen●…rit . Chrys. in Matth. y Matth. 19. 30. & 20. 16. & 22. 14. z Apoc. 2. 10. a I●…cassum bo●…ū agitur , si ante t●…rminum v●…tae descratur : quiae & frustra velotiter currit , qui priusquam ad ●…etas veni●…t , deficit . Greg. mor. l. 2. c. 40. Non inchoantibus siquidem praemiū 〈◊〉 , sed perseuerantibus . Ifidor . de sum . b●…n . lib. 2. cap. 7. b Gal. 5. 7. & 3 3. c Perseuerantia sola virtu●…ū coronaiur . Bern. de temp . 114. Aeternitatis imaginem perseuerantia prae se fert . Sola est cui aeternitas red●…ur . Idem de consider . l. 5. d Cedunt primae postremis . Tacit. annal . l. 13. e Vita posterior priori praeiudi●…at . Hieron . in Ezech. 18. f Ezech. 18. 24. Vides obliuione pr●…sunda s●…peliri virtutes , quas perseuerantia non insigniuit . Bern. de grad . obed . Neque enim incepisse , vel facere , sed perficere virtutis est . Ex Hiero●… . Gloss. ad Matth. 10. 22. Atqui non est magnum bonum inchoare quod bonū est , sed consummare , hoc solum perfectum est . August . ad fratres in eremo , serm . 8. g Non enim ex praeteritis , sed ex praesentibus iudicamur . Cauendù ergò semperque●…mendū , ne 〈◊〉 gloriam & solidā firmitatē vnius horae procellá subuertat . Hieron . in Ezech. c. 26. h Mark. 13. 34 , 35 , 36. Luk ▪ 12. 36 , 37 , 38. i Luk. 21 36. k Mat. 24. 42 , 43. Reason 4. l Ioan. 5 24. m I●…gens periculū ad deterior●… rede●…di . Sen. epist. 72. * Grauius agr●…tat ij , qui cùm l●…uari morbo videntur , in cum de integro in●…iderunt . Cic. fam . ep . 30. lib. 12. n 2 Pet. 2. 20 , 21 , 22. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p Matth. 12. 45. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quod plus est qu●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r Prou. 26. 11. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iambus est , & poeticum quid spirat . t Torrens ab 〈◊〉 sauior iba●… . Ouidmetam . l 4. u Stella ad illud ●…uc . 11. 24 , 25 , 26. x Esai . 56. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y Esa. 29. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p●…rfudit spiritu s●…poris alti . Iun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormitare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…ore al●…o 〈◊〉 . Liu●…l . z 1 Sam. 26. 12. s●…por altus I●…ouae , ●… ▪ maximus & diuinitus immissus . Iun. post Aug. ad Simpli●… . l. 2. q. 1. a Esai . 6. 9 , 10. Rom ▪ 11. 8. The Use. b Matth. 24. 42. & 25. 13. & 26. 41. Mark. 13. 33 , 35 , 37. Luke 12. 40. & 21. 36. c Ephes. 6. 18. Coloss . 4. 2. 1 Thess. 5. 6. 1 Petr. 4. 7. & 5. 8. Part 3. The manner . Point 1. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Scitū Bia●…is referente Demetrio Phalar . apud S●…ob . c. 3. e Prou. 4. 26. f Prou. 14. 15. g Psal. 35. 6. h Genes . 14. 10. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythag. aur . car●… . apud Stob. p. 2. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicharm . ibid. c. 1. Looke ere yee leape . Alioqui saliens antequam videat , cas●…rus est antequam debeat . 〈◊〉 . de b●…n . deser . Palpebrae praecedūt gressus , ●…um operationem consilia rect●… prae●…eniunt . Qui enim negligit considerand●… 〈◊〉 q●…od faci●… , gressus tendit , sed 〈◊〉 claudi●… , pergend●…iter con●…cit , sed prae●…idend ▪ sib●…metipsi non antecedit ; atq●… idcir●… citius 〈◊〉 , quo●…iam vbi pedem operis ponere debeat , per consilij palpebram non attendit . Greg. Rom. de Pastore par . 3. c. 2. § 16. k 1 Cor. 5. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 2 Cor. 1. 12. m Phil. 1. 9 , 10. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E●…ymolog . p Aristot. histor . animal . l. 9. c. 34. Et Plin. hist. natur . l. 10. c. 3. & l. 29. c. 6. Nisi quod ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hic Haliaee●…o tribuit . q Assu●…scat animꝰ solicita 〈◊〉 custodia discernere cogitationes suas , & ad primū animi motum vel probare , vel reprobare quod cogi●…at , vt bo●… a●…at , mal●… stati●… extinguat . Pelag. ad Demetriad . r Qui cauet ne decipiatur , vix cauet , quum etiam cauet : Etiam quum cauisse ratus est , saepe is cautor captꝰ est . Plaut Capt. 2. 2. s Genes . 3. 1. 2 Cor. 11. 3. t Apoc. 12. 9. u Sicut Mercator de falso pan●…o non ●…stendit empteri medium neque finem , sed caput tant●… : sic Diabolus qui est mercator peccati , ●…stendit fatuo peccatori solum caput pa●…ni , i. delectationem culpae , nō medium , i. remorsum conscientia , vel finem , i. poenam gehennae . Bon●…uent . di●…ta salut . c. 2. x 1 Iohn 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . de Herodoto . z Ierem. 17. 9. a Galat. 6. 3. b Iam. 1. 26. Read Dike of Selfe-deceit . c Galat. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Rom. 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Benè siquidem praecipiunt , qui vetant quicquam agere quod dubites aequum sit an iniquum . Cic. Offic. l. 1. Tutiusque istud cautissimi cuiusque praeceptum , Qu●…d dubites , ne feceris . Plin. ep 18. l 1. e Psalm . 119. 24. f 2 Sam. 14. 20. g 2 Sam. 16. 23. h Deut. 30. 12 , 13 , 14. Rom. 10. 8. i Esai . 30. 1. & 31. 1. Prou. 1. 25. Non est verendum , ne dedignetur condescendere nobis , qui potius si v●…l ex iguum quid absque illo 〈◊〉 , indignatur . Bern. in Cant. serm . 17. k Matth. 19. 6. l Iosh. 9. 16. m Prou. 20. 25. Serò a●…que stultè ( prius quod factum opo●…tuit ) postquam com●…dit rem , rati●…nem putat . Plaut . Trinum . 2 4. n ●…malè verum examinat omnis Corruptus iudex . Horat . ser. 2. lib. 2. o Quisque sua in lite est iudex corruptus . p Ierem. 42. 2 , ●…7 . q Ierem. 42. 20. r Ierem. 43. 2 , 3. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ariani Epictet . l. 2. c. 7. Et c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Malac. 2. 7. u Ezech. 14 ▪ 9 , 10 , 11. Point 2. x 1 Pet. 2. 11. y 1 Cor. 15. 56. z Omnia vitia contra naturam pugnant . Senec. ep . 112. Et cùm constet omnes ab omnibus impugnari , diuerse tamen modo & ordine singuli laboramus . Serapion . apud C●…ssian . collat . 5. c. 13. a 2 King. 5. 1●… . b 1 King. 2. 5. c Luk. 3. 14. Populatore●… terrae , quam à populationibꝰ vindicar●… debebant . C●…t . degest . Alex. lib. 3. d Patron●… praeu●…ricatur & decipi●… . Cyprian . lib. 2 ▪ ●…p . 2. e Esai . 1. 23. Mica 7. 3. f Ezech. 13. 16 , 22. g Ier. 1. 17. & 20. 9. h Ezech. 13. 11. i Amos 8. 5 , 6. Sirac . 27. 1 , 2. k Mica 2. 1 , 2. l Esai . 8. 21. m 〈◊〉 miscrorū , vt maleuolentes sint , atque inuideant bon●…s ▪ Plaut . capt . 3. 4. n Hominum sunt ista non temporum : nulla aetas vacabit à culpa . Se●… ep . 97. o - ardet vitio gentisque suoque . Ouid. de Tereo Metam ▪ l. 6. Omnes gent●… peculiaria 〈◊〉 mala : Gothorum gens perfida est , Alanorum impudica , Franci mendaces , Saxones crude●…es . Saluian . de prouid . l. 7. Geni Saxonum fera est , Francorum infidelis , Gepidarū inhumana , H●…nnorum impudica : omnium vita vitiosa . Ibid. 4. Sunt tam ●…uitatum , quàm singulorum hominū mores : gentesque alia iracundae , aliae audaces , quaedam timida ; in vinum , in Ven●…rem pronicres aliae sunt . Liv. hist. l. 45. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Empedoclis vocabulum apud Aristot. de gener . animal . l. 4. c. 3. q Ephes. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et cupidi omnes , & maligni omnes , & timidi omnes , & ambitiosi ; adijce & impij omnes . Sen. de benes . l. 5. c. 17. r Nullū mihi m●…rbi genus ign●…ū est : vni tamen morbo quasi assignatꝰ sum . Se●… . epist. 55. s Qui 〈◊〉 〈◊〉 ▪ vitiū , ●…abet oīa . Sē . de ben●…f . l. 5. c. 15. Malus quisque nullo vitio vaca●… . Ibid. l. 4. c. 27. t Stulius oī●…iti . 1 habet ●… sed non in omnia natura pronus est . Senec. de ben●…f lib. 4. cap. 27. Omnia in omnibus vitia sunt ; sed non omnia in singulis extant . Ibid. c. 26. Omnia omnibus insunt ; s●…d in quibusdam singula eminent . Ibid. c 27. u Psal. 18. 23. x Eas●…ie in Ps. 51. y Dilecta delicta . z Alia in alijs vitia principatum obtinent , tyrannidem exercent : ideoque oportet vnuniquemque nostru●… secundum qualitatē belli quo principaliter infestatur , p●…gnam ar●…ipere : v●…que vitia in nobis principatum tenent , ita imp●…gnationis modus exigitur ▪ &c. B●…r . de ord . vitae . Et Cass. collat . 6. c 27. a 1 King. 22. 31. 2 Chron 〈◊〉 . 30. Sic & Agesilaus de Ep●… , teste Plut. in apopth . b 1 King. 22. 36. c Hab. 1. 16. d Io●…●…0 . 1●… . e 2 King. 5. 18. f Fides faemem non formidat . Hieron . ad Heliodor . ex Tertull. de idololat . Matth. 6. 30 , 31. g 1 Tim. 6. 5. h Matth 5 26 , 27. & 18. 8 , 9. i Luk. 16. 20 , 21 , 22. k Luk. 16. 22 , 23. l Luk. 12. 20. m Qu●…dam locis 〈◊〉 temporibus ascribimus : at illa quocunqu●… transierimus , sec●…tura sunt . Intelligas tua vitia esse , quae puta●… rerum . Sen. epist. 50. n Fatua s●…bito videre destit ; & nescit esse se c●…cam : ait domum esse tenebrosam . Ibid. o Ephes. 5. 25 , 16. p Pisces in sal●…●…ti & alti , salem tamen non referunt . Lips. constat . lib. 2. cap. 16. q Genes . 6. 9. r Non iuxta consummatā iustitiam , sed iuxta iustitiam generationis su●… . Hier. quaest . in Gen. Sicut Senec. ad Mart. consol . cap. 1. Illo saeculo magna pietas erat , ●…ih il impiè facere . s Non est bonitas possimis esse mel●…orem . Senec ep . 79. t Solus iustus , cum generatio omnis erraret . Ambr. de arca Noe , refaren●…e Aug. ad 2. Epist. Pelag. l. 4. c. 11. u Gen. 9. 22 , 25. x Esai . 26. 10. & 65. 20. esse m●…dum inter 〈◊〉 , 〈◊〉 prauitatis . y Esse bonum inter malos , culmen pietats . Nunc licet & fas est ; sed 〈◊〉 sub Principe dur●… , T●…poribusque malis ausus es esse bonus . Martial . epigr. 6. lib. 12. z Matth. 5. 14. a Ioa●… . 9. 5. & 12. 35 , 46. b Philip. 2. 15. c Mark. 6. 20. d Mark 6. 17 , 18. e Clauum Herculi extorquere . Macrob . Saturn . l. 5. malū Miloni . Plin. l. 7. c. 20. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Cyclop . g Non possum relinquere vinū meū . Iud 9. 13. h Malle se ●…itam sibi quàm vinū eripi . Aug. de temp . serm . 131. i 1 King. 8. 46. Eccles. 7. 20. 1 Iohn 1. 8 , 10. Sua cuique sun●… vitia . Quintil. instit . orat . l. 11. c. 3. Nemo nostrum non peccat : homines sumus , non Dij . Petron. satyr . N●…mo sine vi●…ijs est . Senec. l. 2. contro . 5. Nam vitijs n●…mo sine nascitur . Horat . serm . l. 1 - nec licuit fine cr●…mine vitam D●…gere . Virg. Aen. l. 4. Vnicuique dedit vitium natura creato . Propert. l. 2. Et nullum sine venia pl●…cuit ingenium . Sen. ep . 114. k Alex. Aphrodis . li. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Cicer. li. de fa●…o . Qui & Stilponem Megaricum natura 〈◊〉 & malier●…sum fuisse ; sed vitiosam naturam ab 〈◊〉 sit domit●… , vt nemo v●…quam vinolen●…um eum , hemo in eo libidinis vestigium viderit . l Matth. 5. 20 , 46 , 47. m Sua quisque vitia fugiat : nam aliena non nocebunt . Guigo Carth. medit . c. 2. n Variae sunt in hominibus morum conspersiones ; quas a●…tendens Diabolꝰ , ex ea parte tentationem applicat , qua hominem pro conspersionis ratione ad peccatum inclinantē conspe●…erit . Bern. de ●…rd . vitae . Point 3. o Prou. 22. 3. & 27. 12. p Vitare peccatum est vitare occasiones peccatorum . Melanc . in loc . com . 22. q Sirac . 21. 2. r Quousque vicin●… serpente tua malè securadormitat industria ? Bern. epist. 125. Circa serpentis antrum positus non eris diu illaesus . Isidor . solil●…q . l. 2. s Noxia serpentū est admisto sanguine pestis : Morsu virus habent , & fatum in dente minantur . Lucan . b●…ll . Pharsal . l. 9. ▪ t Praeoccupanaꝰ est aditus cunctis insidijs , ne hostilitas prior obrepens ●…ccurrat improuidis . Autor de singular . Cleric . u Qui peccati occasiones non fugit , necipsum à se peccatum sem●…uet . S●…ella in Luc. 11. x Genes . 3. 1. - 7. y Ocul●…s tendo , non manum ; non est interdictum ne videam , sed ne comedam . Ber●… , de bumil . grad . 4. z Quid tuū malū , ô mulier , tam intentè intueru ? quid illô tam crebrò vagantia ●…mina iacis ? quid spectare libet , quod manduca●…e non licet . Bern. ibid. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Oppian . depiscat . l. 3. b Etsi culpa non est , culpae tamen occasio est : & indicium est commissae , & causa est c●…mmittendae . Ibid. c Hausit virus peritura , & perituros paritura . Bernard . ibid. d 2 Tim. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 1 Tim. 4. 13. f 2 Pet. 2. 20. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Saepe familiaritas implicauit . Saepe occasio peccandi voluntatem fecit . Isid. soliloq . l. 2. h 2 Tim. 2. 26. i Matth. 26. 41. k Non facilè esuri●… pofita reti●…ebere mensa : Et multum saliens incitat vndae sitim . Ouid ▪ remed . l. 2. l Et oratione operatio , & operatione fulciatur oratio . Hieron . ad Thren . 3. 41. & Greg. Rō . moral . l. 18. c. 3. & Isidor . de sum . bon . l. ●… . c. 7. m Tanta solicitudine petere audebis , quod in te posit●…m recusabis ? Tertull. exhort . ad castit . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Manuel Palaecl . ad fil . o 1 Thess. 5. 22. Quicquid male coloratū fuerit Bern. de consid . l. 3. p ●…lammam puellus digito ab●…xusto pauet , & ca●…et etiam . q Semper , in s●…ito , flamma fumo proxima est : Fumo cō●…uri vt nil possit , flāma potest . Plaut . Curcul . 1. ●… . r 1 Cor. 6. 12. & 10. 23. Sicut non omne quod libet , licet : sic non omne quod licet , sta●…im etiam expedit . Bern. ep . 25. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 2. c. 1. t 1 Sam. 25. 31. u F●…cte ambulare , vbi à d●…xtra spatiosa est terra , nec angustias pateris , à laeualocus est praeceps ; vbi eligas incedere ? super finem terrae in praecipitij labro , an longè inde ? puto quia longè inde . Aug. de verb. Ap. 28. x Verendū est dormienti in ripa , ne cadat . Autor . de singul 〈◊〉 . y Vbi non in prae●…upto tantum stabis , sed us lubrico . Sen●…c . epist. 84. z Proximus peri●…lo di●… tutus non eris I●…dor . soliloq . l. 2. - ●…emo se tutò diu Periculis offerre tam crebris potest . Sē . Herc. fur . 2. a Psal. 119. 96. b 1 Sam. 20. 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anacharsis apud Laert. - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arat. Phaenon . 27. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theō . schol . I nunc , & ventis animā committe dolato Confisus ligno , digitis à morte remotque Quatuor , aut septem , si sit latissima taeda . Iuven. sat . 14. Aud●…x nimium , qui ●…reta primus Rate tam fragili perfidrupit , Terrasque suas post terga videns , Animam leuibus credidit Euris ; Dubioque secans aequora cursu , potuit t●…nui fidere ligno , Inter vitae mortisque vias Nimium gracili limite ducto . Senec. in Med. act . 2. Nam prope ●…am letum , quàm prope cernit aquam . O●…id . de Pont. lib. 2. d Prou. 15. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . - facilis descensus A●…erni . Sed reuocare gradum , superasque ascendere ad aur as , Hit labor , hoc opus est . - Virg. Ae●… . e Omne in praecipiti vitium stetit . - Iure●… . sat . 1. Facilis in procliuia vitiorum decursus est . Senec. de ira lib. 2. cap. 1. Per procliue currentium non vbi visum est gradus ●…stitur , sed incitato corporis pondere se rapit , & longius quàm voluit effertur . Idem epis●… . 40. Non gradu , sed praecipiti cursu à virtute desciscitur , ad vitia transcurritur . Vbi semel d●…rratum est , in praeceps peruenitur , adc●… matur●… à rectis in praua , à prauis in praecipitia peruenitur . Pater●… . hist. lib. 2. f Mens cùm ad meliora enititur , quasi contra ictum flaminis conatur : cùm verò ab intentione ascendendi resoluitur , sine labore ad ima relabitur . Quia enim in ascensu labor est , in descensu otium , nisi mentis contentio serueat , vnda mundi non vincitur , per quam animus semper ad ima reuocatur . Greg. moral . lib. 11. c. 28. g Non vides quam diuersus sit ascendentium habitꝰ & descendentium : qui per pronum eunt , resupinant corpora , qui in arduum incumbunt . nam - se descendas , pondus suum in priorē partem dare ; si ascendas , retrò abducere , cum vitio consentire est . In voluptates descenditur ; in res asperas & duras subeundum est . bîc impellamꝰ corpora , illic refraen●…mus . Sē , ep . 123. h Esai . 11. 8. i Nam vitare plagas in amoris ne laciaris Non ita difficile est , quàm capiū retibus ipsis Exire , & validos Veneris perrumpere nodos . Lucret. de rerum nat . l. 4. k Prou. 5. 8. & 4. 15. Id agere debe●…us , vt vitiorum irritamenta quàm longissimè profugiamus . Sen. epist. 51. Pronimus enim à t●…ctis aeg●…è defenditur ignis : Vtile finitimis abstinuisse locis . Ouid. remed . l. 2. l Exponens se periculo mortalis peccati peccat mortaliter . Gerson . de vita spirit . lect . 4. cor . 8. m Sit verae compunctionis indic●…ū , opportunitatis fuga , occasionis subtracti●… : quia non satis piget eccidisse hominem , qui adh●…c disponit manere in lubrico . Bern. de temp . ser. 56. n Psalm . 119. 37. Qui deponere vult desideria r●…rū omnium , quarum cupiditate 〈◊〉 , & oculos & aures ab his quae reliquit ●…ertat : alioqui ci●… rebellat affectus . Se●… . ●…p . 70. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amphis Com. Nemo libenter recolit , qui laesit , locum . Phaedr●… fabul . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dio Chrysoft . orat . 74. Remember where we last fell or stumbled , to take better heed : se doe passengers when they come by a place where they had a fall , remember it and are more warie . Easlie on Psal. 119. - sic disco cauere cadendo . Goodwi●… Pneumato sarcom . Vise & Lactant. institut . 16. c. 24. p Iob 31. 1. q Inutile est ●…brò videre , per quae aliquando captus sis . Hieronymus ad Ioui●…ian . lib. 2. r Esai . 33. 14 , 15 , 16 , 17. s Deuter●…nem . 16. 19. Munus ex●…cat oculo●… sapientum , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pynd . Pyth. ode ●… . ) & peruertit verba iustorum . t Ne iniquos accepto munere , si non iuverit , ingratus censeatur , si fouerit , iniustus habeatur . Autor de ocul . moral . c. 6. mirat . 3. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . lib. 3. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Achil. Stat. lib. 1. Vitijs nobis in animum per oculs●… est via . Quintil. declam . Illud Ier. 9. 21. de morte per fenestras ingrediente , & Thren . 3. 51. de oculo animam depraedante ; vti legit Vulgata : ad Satanam per oculorum fenesiras animam depraedantem accommodant Clem. Alex. paedag . lib. 2. cap. 8. Greg. Nazianz. ad Eunom . lib. 1. serm . in Theoph de S. Cyprian . & de Greg. Nyss. Hieron . ad Iovin . lib. 2. Ambros. 〈◊〉 ●…ug . s●…c . cap. 2. August . homil . 35. & de honest . mul. cap. 4. Chrysolog●… homil 39. Greg. Rom moral . lib. 21. cap. 2. & in Psal. poenitent . 4. B●…n . de humil . grad . & de conuers . cap. 6. & 9. & in Cant. 35. & medit . cap. 14. & de temp . 68. & 80. x Matth. 18. 7. y Iames 4. 7. 1 Pet. 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z Ephes. 6. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Ester 6. 1. b Oculos vigilia fatigatos cadentesque in opere detinere . Senec. epist. 8. c Necessitas nō habet ●…audem . d Nunquam ●…egaui rem alienam : quia fortasse ne●…o tibi commendauit , vel si quis commendauit , sub testibus commendauit . Dic mihi , Reddidisti , quod à solo solus accepisti ? si sic reddidisti , si mortuo qui commendauerat , nescienti filio reddidisti ; tunc te la●…dabo quia post aurū non isti . Aug. de verb. Ap. 19. e Gen. 39. 6. f 2 King. 12. 15. g Sir●… 31. 13. qui transgredi potuit , & non transgressus est ; & cùm posset mal●… facere , non fecit . Bonus ille est , qui & quando potest mala facere , non facit . Aug. in Psal. 93. h Nulla laus est , non facere , quod facere non potes Ex Lactant. instit . l. 6. ●…●…3 . M●… . Dum. de ●…or . Nulla laus est ibi esse integrū , vbi nemo est , qui aut possit aut conetur c●…umpere . Ci●… . in Verr. orat . 1. i Siqua metu demp●…o casta est , e●… denique casta est : Qu●… qui●… non potuit , non facit , illa facit . O●…id . ●…r . l. 3. eleg . 4. k 2 Sam. 13. 12 , 13 , 14. l Corpora sanctarū m●…ierum non vis mac●…at , sed voluntas . Hieron . quaest . in Gen. Inui●…a virgo vexari potest , violari non potest . Aug. ep . 180 & 122. & de Ciuit. Dei , lib. 1. cap. 18. & de mend . l. 1. c. 7 , 19 , 20. & l. 2. c. 19. Vise & Chrysan Psal. 95. m Gen●…s . 39. 6-13 . n Vna hac in reblanditur & supplicat , quae in reliquis imperabat . Pelag. ad Dem●…triad . nec poluit extorquere , quod voluit imper●…re . Ambros. de Ioseph . ●…ap . 5. o Magnus vir , qui venditus , seruile tamen nesciuit ingenium ; adamatus non 〈◊〉 , rogatus non acqui●…t , comprehensus a●…fugit . Ambros. ibid. Vel vt Aug ▪ de temp . 83. M. v ▪ q●…i v. seruire tune nesci●…it , inge●…uam a. non r. &c. p Maluit liber criminis mori , qu●…m potentie ●…iminosae consortium eligere . Ibid. q Infirmus est hostis , nisi volentem non vincit . Pelag. ad Demetriad . Suadere & solicitar●… potest , cogere omninò non potest . Aug. homil . 12. habet astutiam suadendi , non potestatem cogendi . Idem in Ps. 91. & in Ioan. tract . 12. r Apoc. 13. 10. & 14. 12. Luk. 21. 16 , 17 , 19. Virtutes quaedam vt stellae , quae interdiu latent , n●…cta lucent . Bern. in Cant. ser. 27. Apparet virtus ▪ argu●…urque malis . Ouid. trist . lib 4. el●…g . 3. Imperia dura t●…lle : quid virtus erit ? Sen. H●… . fur . act . 2 sc. 2. s Rom. 12. 21. Ne vinc●…tor à malo . Cur r●…pis in te id , quod in alio tibi displicet ? iram scil . irasceris ergò quia ille irascitur : imò iam tibi irasc●…re , quia irasceris . Guigo . medit . c. 1. Pas●… sus ●…s malum ? ign●…sce ; ne duo mali sitis . August . in Psal. 54. & in 1. Ioan. tract . 8. 〈◊〉 igitur 〈◊〉 sse●…mo pii●… & i●…us p●…nter eorū malitiam 〈◊〉 , quos fieri bonos q●…aerit , vt 〈◊〉 potius crescat bonorum , ●…n vt p●…ri maliti●… se queque numero ●…ddat ma●…rum . Idem epist. 5. Ridiculum est enim ●…dio n●…ntis p●…dere innocen●…m . Sen●… . r●…ferente Io●…n . de Tamb●… . in ●…onsol . Theol. vel potius M●…in . Dumi●…ns . lib. de morib . Nullius tam vehemens nequiti ●…st , vt mot●… meo dignasit . Symmach . l. 9. ●…p . 105. t Iohn 10. 12. Part 4. Helpe 1. u Luk. 21. 34 , 36. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid. Polus . ep . 130. lib. 1. Saturitas vigilare nescit . Quippe cibum sequitur somnus . - & mult●… sopor ille grauissimus extat , Quem saturi capiunt . Lucret . l 4. y Ephes. 5. 17 , 18. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. homil . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synes . de insomn . - nam corpus onustum Hesteruis vitijs animum quoque praegrauat vnâ , Atque affligit humi diuinae particulam aurae . Horat. serm . 2. 2. a Omnibus & virtutibus ianuam claudit , & delictis aperit . Val. Ma●… . lib. 6. cap. 5. ex . 10. b Genes . 9. 21 , 22. Ad vn●…us horae ebrietatem nudat femora , quae per 600. annos sobrietate cōte●…erat . Hieron . ad Ocean . c Gen. 19. 32-37 . per temulentiā nesciens libidi●…i miscet incestum : & quem Sod●…ma non vicit , vina vicerunt . Hieron . ibid. Vise Cle●… . Alex. paedag l 2. c 9. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. homil . 1. e 1 Thess. 5. 6. f 1 Pet. 4. 7. & 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. praecept . polit . vigilantes & sobrij . C●…c . pro Calio . h Esai . 29. 9. i Of Lots , chap. 9. §. 3. g Esai . 51. 21. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Consule Deus . in Prouerb . ●… 31 32. l - dicisque facisqu●… quod ipse Non sani esse hominis non sanus iuret Orestes . Pers. sat . 3. m Psal. 104. 14 , 15. n Non enim sequitur , vt cuimens sapit , ei palatum non sapiat . Cic. de fi●…ib . lib. 1. o Zach. 8. 5. p Zach. 3. 10. q Nobis ridere & gaudere non sufficit , nisi cum peccato atque insania gaud●…amus ; nisi risus noster impuritatibu●… , nisi flagitijs misceatur ? Nunquid latari & ridere non possumus , nisi risum nostrum atque l●…titiam scelus esse faciamus ? Saluian . de prouident . l. 6. r Erras , homo , non sunt haec ludicra sed crimina ▪ qui iocari voluerit cum Diabolo , non poterit gaudere cum Christo . Chrysol . serm . 155. s Rideamus , laetemur quantumlibet iugiter , dummodò innocenter . Quae vecordia est & amentia , vt non put●…mus ●…isum & gaudium tanti esse , nisi Dei in se habeat iniuriam ? Saluian . Ibid. An forte infructuosum putamus gaudium simplex , nec delectat ridere sine crimi●…e ? Ibid. t Luk. 6. 25. O miseri , quorum gaudi●… crimen habent ! Maxim. eleg . 1. u Pro. 14. 13. x Rom. 14. 20. y Rom. 14. 21. z Rom. 8. 12 , 13. a Rom. 13. 8 , 9. Leuit. 19. 18. Matth. 22. 39. Galat. 5. 14. b Tit. 2. 12. c Rom. 14. 15. d Iob 1. 4 , 5. e Per voluptatem facilius vitia s●…rrepunt . Senec. epist. 7. f Et quae piscis edax auido malè deuoret ore , Abdii supr●…mis aera recuru●… cibis . Ouid. remed . l. 1. Et sera & piscis spe aliquae obl●…ctante decipitur . ●…iscata sunt haec , insidiae sunt . 〈◊〉 . epist. 8. g 2 Sam. 13. 28 , 29. h 1 King. 16. 9 , 10. i Iudg. 18. 7 , 10 , 27. k Tunc maximè oppugnaris , si oppugnari te nescis . Hier. ad Heliodor . Helpe 2. l Eccles. 4. 9 , 10. m Hic si solus f●…isset , quo adiutore superasset ? Hieron . ad Rustic . Est op●… auxilio : turba futura tibi est . Ouid. remed . l. 2. n Magna pars peccatorum tollitur , si peccaturis testis assi●…iat . Senec. ep . 11. Quid beatius , quid securius , quàm eius●…odi custodes simul ritae & testes habere ? quibus me totum refundam quasi alteri mihi : qui de●…iare non sinant , fraenent prae●…ipitem , do●…itantem excitenc ; quorum reuerentia & libertas extollentem ●…eprimat , excedentem corrigat ; constantia & fortitudo nutantem firmet , erigat diffidentem , fides & sanctitas ad honesta & sancta prouocet . Bern. de consider . lib. 4. o Nemo est ex imprudentibus qui relinqui sibi debeat . Senec. epist. 10. Nemo borum est , cui non satius sit cum qu●…libet esse quam secum . Ibid. 25. p Omnia nobis m●…la solitudo persu●…det . Senec. epist. 25. Solitudo est , quae virum etiam fortem fortissimè praecipitat in reatum . Petr. Bles. epist. 9. ●… l●…ca sola nocent : l●…ca sola ca●…to . Quo fugis ? in populo t●…tior esse po●… . ●…id . remed . l. ●… . q Hebr. 10. ●…4 . r Philip. 2. 4. s Genes . 4. 9. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Prou. 27. 17. x Nulla res magis honesta induit , dubios & in prauu●… inclinantes reuocat ad rectū , quàm bonorum virorum conuersatio . paulatim enim descendit in pectora , & vim praeceptorum obtinet , frequenter audiri , ●…spici . occursu●… ipse sapientum iuuat . est & aliquid quod ex magno ( bono ) viro vel tacente proficias . Sen. epist. 93. y ●… fungar vice cotis , acutum Reddere quae ferrum valet , exors ipsa secandi . Horat. in arte poe●… . All●…sit ad Isocratis dictum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Plut. vita Isocr . z Fieri posse non ambig●… , vt aliquid imp●…rito & in ▪ locto cuipiam scire cō : ingat , quod doctus aliquis & p●…ritus ignorat . Aug. de orig . animae l. 4. c. 1. a Act. 28. 26. b R. Dauid in radic . Mercer . in Pagn . thes . & Selden in praef it . to Titles of Honor. c Esai . 14. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euerram eam . Iun. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Hebr. 10. 25. f Hebr. 10. 39. g Lugentē timentemque custodire solemus , ne solitudine mal●… vtatur . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Basil. ep . 1. ad Greg. Naz. Legatur & Senec. epist. 104. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Non est sapere , vt opulentiam , ita vrbis frequentiam fugere ? an non m●…a mihi pudicitia tutier erit in eremo , vbi in pace cum paucis aut sola conuersans soli placeam , cui me probaui , Bern. epist. 115. n Nequaquā : nam volenti perperam agere & desertum abundantiam habet , & nemus vmbram , & filentium solitudo . Malum quippe quod nemo videt , nemo arguit . Vbi autem non time tur reprebensor , secu●…iꝰ accedit tentator , licentius perpetratur iniquitas . In cenuentu ver●… malum si facere vis , non licet . Mox enim á pluribus comperitur , arguitur , emendatur . Ber●… ▪ ibid. o Denique aut de fatuia virginibus vna es , aut de prudentibus . Si de fatuis , congregatio tibi necessaria est ; si de prudentibus , tu congregation●… . Ib. p Forte vult eligere solitudinem , non satis attendens propriam infirmitatē , & periculosam Diaboli luctam : Quid enim periculosius quám solum luctari contra antiqui hostis versutias , à qu●… videatur & quem videre nō possit ? Acies potius multorum pariter pugnantium quaerenda , vbi tot sint auxiliarij , quot so●…ij , &c. Bern. de temp . 26. q Cant. 6. 3. r Eccles. 4. 10. s Quoties bene perficientibus inuidens daemonium meridianum obtentu quasi maiaris puritatis eremum petere persuasit ? Et cognonerunt miseri tandem , quam verus sit sermo quem frus●…ra legerant , Vae soli &c. Bern. in Ca●…t . 33. t Ex Psal. 91. 6. vers . vulgat . u Magis timeo malum , quod facio in abscondito , quàm quod in aperto . Idē medit . c. 14. x Viuat necesse est alteri , qui vult sibi ▪ Sen. epist. 48. a Crates cùm vidisset adolescentem secreto ambulantē , interrogauit quid illic solus faceret . Mecum , inquit , loquor . Cui Crates , Caue , inquit , rogo , & diligenter attende , ne cum homine malo loquaris . Senec. epist. 10. Atqui Laert. de Cleanthe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alterutrum lubens ex altero correxerim . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 3. c. 11. c Sumuntur enim à conuersantibus mores . Nec tam val●…tudini profuit vtilis regio & salubriꝰ c●…lū , quàm animis parum firmis in turba meliorum versari . Sen. de ira l. 3. c. 8. Tam bonorum enim quàm malorū long a conuersatio amorem inducit . Idem de tranq . c. 1. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arriani Epictet . lib. 3. c. 16. Non est carbo ita ignitus , quin aqua a●…fusa extinguatur ; sicut contra vix est carbo ita madidus , quin 〈◊〉 aceru●… accendatur . Vincent , de vita spirit . c. 17. * Prou. 13. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex Sophocl . & Eurip. Plato in Theag. & Polit. l. 8. Gell. noct . Attic. l. 13. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theog●… . Ea Philosophiae vis est , vt nō solum studentes , sed etiam cō●…ersantes 〈◊〉 . Qui in solē venit , licet non in hoc venerit colorabitur . Qui in vnguentaria taberna 〈◊〉 , od●…rē secū lo●… fe●…nt . Et qui apud Philosophos fuerunt , traxerūt aliquid necesse est , quod prodesset & negligentibꝰ . Sen. ep . 108. Vt qui per solem ambulant , aut ●…lorem mutant , aut vrentem sen●…unt cal●…rem : sic du●… consuetudine bono●…um vtimur , aut dotes quasdam amando in nos 〈◊〉 , aut desiderium aliquod admirando concipimus . Put●… . cent . 1. epist. 14. e Psal. 6. 8. f Psal. 101. 4. g Psal. 119. 63. h Psal. 119. 115. Velut mus●… molestas a c●…rdis oculis abigit . August . in Psal. 118. conc . 24. i Psal. 26. 4 , 5. k Psal. 1. 1. l Inde ▪ eni●… Pharisaei dicti à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…parare : vt rectè Drus. & Scalig. elench . Trihaeres . Serar . m Esai . 65. 5. n Rom. 14. 1. o Heb. 12. 13. p Heb. 12. 16. q Genes . 21. 9 , 10. r 2 Tim. 3. 5. s Vise Chrysost. in Ioan. homil . 57. & Greg. in Ezech. homil . 9. t D●…m spectant laesos oculi , laeduntur & ipsi : Multaque corporibus transitione nocent . Ouid. remed . l. 2. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Li●…iens sanum afficit ; at san●… lippientem haud sanat . Aphrodiss . problem . 1. 35. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost in Ioan. homil . 57. Res est contagiosa societas mala . - 〈◊〉 lit ha●… contagio 〈◊〉 , Et d●…it in plures : si●…ut grex totus in agris Vnius scabie cadit , & p●…rrigine porci ; Vu●…que conspecta liuorem ducit ab vu●… . Iuvenal . sa●…yr . 2. - contagia vites : H●…c etiam pecori s●…pe noce●… solent . Ouid. re●…d lib 2. u Non tantum corpori , sed etiam moribus salubrem locū eligere debemus . Senec . epist. 51. Sicut enim aer malus assiduo flatu tractus inficit corpus , ita peruersa locutio assi●…uè audita infirmantium inficit animum . Greg. Rom. in Ezech lib. 1. homil . 9. Valetudinem firmissimā l●…dit aer grauis , aura pestilen●… : & mentem optimam conuersatio cum malis . V●…de Ben Syra , V●… malo , & e●… qui ei adhaerent . Drus. lib. 2. cent . 1. prouerb . 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Corrup●…re probos mores commercia praua . Ex Menandro in 1 Corinth . 14. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x Vt quaedam in contactu corporis vitia transiliunt : ita animu●… mala sua proximis tradit . Ebriosus conuictor in amorem vini traxit : impudicorum coetus fortem quoque & siliceum vir●…a 〈◊〉 : auaritia in vicinos virus suum transtulit . Sen. de ira l. 3. c. 8. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut de laud. sui . Serpunt enim vitia ; & in proximum quemque transiliunt . Itaque vt in pestilentia cauendum est , ne corrup●…is iam corporibus & m●…rbo flagrantibus assideamus , quia pericula trahemus , afflatuque ipso laborabimus : ita in amicorum legendis i●…genijs dabi●… operam , vt quam minime inquinatos ass●… . S●…n . de tranq . c. 7. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arriani Epictet . l. 3. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de adulat . N●…mo non aliquod nobis vitium aut commendat , aut imprimit , aut nescientibus allinit . Sen. epist. 7. Conuictor delicatus paulatim eneruat ; vicina diues cupiditatem irritat : malignus com●…s quamuis candido & simplici rubiginem suam affricat . Ibid. * Esai 6. 5. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Meninō . Torpedo pisci●… contactu suo torpidum facit . Eras. chil . 3. cent . 4. adag . 25. ●…ise Aristot. hist. animal . l. 3. c. 5. & l. 9 c. 37. Plin. hist. n●…t . l. 9. c. 42. & l. 31. c. 1. & Oppi●… . halient . l. 2. & 3. & Claudian c●…m eodem commissum à Iul. S●…al . poet . l. 5. c. 16. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Charmid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A istot . problem . 7. 1 , 2 , 6. & Aphrodis . 1. 34. c Naturale est vnumquemque velle siue in vitijs siue in virtutibus associare sibi consortes . B●…rn paru . serm 17. Et peccantibus voluptatem facit simul peccantium cōsortium . Aug. confess . lib. 2. cap. 8. Noui ego seculum hoc moribus quibus siet : Malus bonum malum esse v●…lt , vt sit sui similis . Plaut . Trinum 2. 2. d Nemo non in vitia pronue est . Lactant . inst . l. 3. c. 17. Ad deteriores faciles sum●… , quia nec d●…x potest , nec comes d●…esse . Et res etiam ipsa sine duce , sine comite procedit . Non pronum est tantum ad vitia , sed praecep●… . Sen. ep . 97. e Iudg. 15. 14. f 1 Cor. 5. 10. Solitudin●…m quaera●… , qui vult cum i●…ocentibus vine●…e . Martin . D●…m . de morib . g Tit. 3. 3. h Iohn 17. 15. 1 Iohn 5. 18. i Prou. 22. 24. k Vt cùm in sole ambulem , etiamsi aliam ob causam ambulem , fieri natura tamen vt colorer ; sic cùm istos libros studiosè legerim , sentio orationem meam illorum cantu quasi colorari . Cic. de orat . l. 2. Noxiae sunt conuersationes cum malis : inficiunt sobriam mentem & decolorant . Ambr. epist. 4. Frequenter accidit , vt quis contra propositum suum intemperantem audiens , cùm velit ipse continentiae disciplinam tenere , fuco insipientiae coloretur . Ibid. Visendus idem de bono mort . c. 9. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de adul . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindari Schol. Nem. 7. & Plut. de liber . educ . Claudo vel vni si 〈◊〉 manferis , Disces & ipse claudicare protinus . Eras. Chil. 1. cent . 10. adag . 73. n Minuta quaedam , vt ait Phaedon , animalia cùm mordent , non sentiuntur , adeo tenuis illis & valens in periculum vis est : tumor indicat morsum , & in ipso tumore nullum vulous apparet . Idem tibi in malorum conuersatione eueniet , non deprehendes quemadmodum aut quando tibi obsit , obfuisse deprehendes . Sen. paucis immutatis ep . 93. o Exod. 32. 1 , 4. * Psal. 105. 36. p Gen. 42. 15 , 16. “ ●… doc●…les imitandi●… Turpibus & prauis omnes sumus . Iurenal . sat . 14. q Ante ignem consistens , e●…si ferreus sis , aliquando dissolueris . Isid. soliloq . l. 1. r Qui aequo animo malis immiscetur , malus est . Martin . Dum. de morib . Helpe 4. s Prou. 14. 16. t Prou. 16. 6. u Metꝰ cùm venit , rarum habet somnꝰ locum . P. Syrus . * Omnem formido somnolentiam excutit . Et rapit somn●…s pauor . Sen. Her●… . x Luk. 22. 45. y Vigilabis , si timebis . Aug. de verb. Ap. 28. Cauebis , si pauebis . Rō . 11. 21. z Genes . 37. 7 , 13. a Iudg. 16. 19 , 20. b Tutissimum illis iter , quod suspectissimum est . Senec. epist. 59. c Victor timere quid potest ? quod non timet . Sen. Agam . 4. 1. Nemo enim celerius opprimitur , quam qui nihil timet . Vell. hist. l. 2. Animus vereri qui scit , scit tutò ingredi . P. Syrus . d Iudg. 18. 7. q Iob 1. 2. r Hebr. 11. 7. s Fides facit formidinem : formido facit solicitudinem : solicitudo facit perseuerantiam . Tertull ▪ contra Marcion . t Prou. 28. 13. Nō citò perit ruina , qui ruinam praetimet . P. Syrus . u Sola isthic securitas est nunquam esse securum , sed sumper pauidum & trementem . Rob. Grosthed . epist. 65. * Frequentissimum initium calamitatis securitas . Vell. hist. l. 2. x Gen. 3. 4. Non moriemini . y Psal. 4. 4. z Ierem. 2. 19. a Psal. 36. 1. b Ex fructibus siquidem arbor dignoscitur : ex ramulis de radice iudicatur . Matth. 7. 20. & 12. 33. c Iam. 2. 19. d Timor torporem excussit & nollentibus . Nec tutum patitur esse securu●… pauor . e Rom. 3. 12. 19. f Psal. 5. 9. g Psal. 140. 3. h Psal. 10. 7. i Psal. 5. 9. k Psal. 55. 21. & 57. 4. & 59. 7. & 64. 3. l Esai . 59. 7. m Prou. 1. 16. n Rom. 3. 18. o Timor Domi●…t ianitor animi . Bern. alicubi . & 10. Ranlin quadrag . ser. 8. p Vbitimor diuinꝰ consopitur , indifferenter iam libitis pro licitis vtitur , iam ab illicitis cogitandis , perpetrandis , investigandis , non animus , manus , vel pedes ampliu●… prohibentur : sed quicquid in cor , in buccam , ad manum venerit , machinatur , garri●… & operatur , maleuolus , vanil●…quus , & facinorosus . Bern. de grad . humil . c. 12. In ownem libidinē ebu●…ire , solennes voluptates frequentare circi furentis , cauea saeuientis , scenae lasciuientis , summus vitae fructus Deum non timentibus . Tertull. ad Ma●… . l. 1. c. 20. q Genes . 20. 11. r E●…od . 20. 13 , 14. Deut. 5. 17 , 18. Matth. 19. 18. Mark. 10. 19. Rom. 13. 9. s Iob 6. 14. t Duo animi à Deo dati custodes domestici , Pudor & Timor . u Qui pudorem amisit , bestiae par est ; qui timorem excussit , bestia p●…ior est . x Oneramus asinū , & non curat , quia asinus est ▪ At si in ign●…m impellere , si in foueam praecipitare velis , cauet quantū potest , quia vitā amat , & mortem ●…imet . Be●…n . de diuers . 12. y Hinc Heraclidae Sophistae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ptolomeus Sophista . z Ier. 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simocat . ep . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . serm . de ascens ▪ Bestijs bestialior . Bern. Caut. 35. iumentis insensibilior . Idem de diuers . 12. a Ioan. 6. 70. b Iam. 2. 19. Mirū est quod homines inferni supplicia nō considerant , vel st considerent , non formidant ; cùm tamen daemones credant & contremiscaent . Autor oc●…l . moral . cap. 13. contempl . 3. c Esai . 5. 19. & 28. 15. Ierem. 5. 12 , 13. & 23. 33. Helpe 5. d Psalm . 16. 8. ●…quaecunque capesses , Testes factorū stare arbitrabere diuos . Silius bell . Pun. l. 15. In omnibus quae agis , Deū praesentem cogites . Caue itaque ne vel signo vel facto offendas , qui vbique praesens cernit quicquid facis . B●…rn . medit . ●… . 6. e Prou. 16. 8. f Deus totus est sensus , totus vis●… , totus audit●… . Plin. hist. nat . l. 1. c. 7. Totus auris , totus oculu●… . Iren. l. 1. c. 6. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He●…od . oper . ●… . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. apud Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod tamen Philemoni tribuit Iustin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qui & ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 1 King. 8. 27. k Ierem. 23. 25. l Intra omnia , nec inclusus : Extra ●…a , nec exclusus . Hild●…bort . m Sphaera , cuiu●… centrū vbique , circumferentia nusquam . Empedocles apud Trithem . ad Caesar. quest . 1. contra , & aptius quàm Trismegistus apud Sealig . de subtil . exere . 363. n Psal. 139. 7. 13. o Am●… 5. 8. p Psal. 39. 11 , 12. q Prou. 5. 20 , 21. r Heb. 4. 12. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Psal. 139. 13 , 2. u Psal. 139. 2. x E longinquo , i. longi antequam animo insederīt meo . Iun. Intra hominū mentes non solum tractata , sed etiam voluenda cognoscit . Ambr. offic . l. 1. c. 14. y Prou. 15. 11. Sic certè viuendum est , tanquam in conspectu viuamus : sic cogitandū tanquam aliquis in pectus intimum inspicere possit . Quid enim prodest ab homine aliquid esse secretum ? Nihil Deo clusum est . Interest animi●… nostris , & cogitationibus medijs interuenit . Sen. ep . 83. z Iob 34. 21 , 22. a Psal. 119. 168. b Psal. 18. 22. & 119. 6. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. epitaph . Athanas . & Potter funer . ser. d Sic curat vniuersos quasi singulos , sic singulos quasi solos . Ang. confess . l. 3. c. 11. Sed & sic spectat , &c. Hinc Greg. mor. lib. 25. cap. 19. Sic intendit singulis , a●…si vacet à cunctis , & sic simul intendit omnibus , ac si vacet à singulis . e Genes . 39. 9. f Est profectò Deꝰ , qu●… qu●… nos geri●…ꝰ , auditque & videt . Plaut . Capt. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Hesiod . oper . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr . ad Demonic . Quid autem prodest non habere conscium , habenti conscientiam ? Ex Seneca Lactant instit . l. 6. c. 24. h Qui●… fur ●…deret furari , si sciret à Iu●…ce se videri ? Autor oculi moral . c. 5. propr . 2. i ●…ab . 1. 13. k Exod. 34. 7. l Cassian . in collat . m Illum time cui cura est vt videat te , & timendo casiꝰ sis : aut si peccare vis , quaere vbi te nō videat , & fac quod vis . Aug. de verb. Dom. 46. Parietibꝰ oculi hominū submouentur ; numen diuinum nec visceribus submouetur , quo minus totum hominem perspiciat & norit . Lactant. instit . l. 6. c. 24. n Si honest●… sun●… . quae facis , omnes sciant : si 〈◊〉 , quid refert ▪ neminē scire , cùm tu scias ? O ●…e miserum , 〈◊〉 cōtemnis hunc testem . Sen●…c . epist ▪ 43. Populo teste fieri credam , quicquid me conscio facium . Idē de beat . c. 20. o Nullu●… for●… 〈◊〉 auderes in oculis homin●… , 〈◊〉 magis confundi ▪ deberet aliquid turp●… committere ante Domini conspectū ? Ocul ▪ moral . c. ●…5 . p Genes . 18. 25. Magna tib●… custodia necessaria est , magna tibi necessitas indicta probitatis , qui ante ●…cuios iudicis viuis cuncta cernentis . Bern. medit . c. 6. & Boet. consol . l. 5. q Act. 17. 30. 2 Cor. 5. 10. r Sic fac 〈◊〉 , tanquam spectet Epicurus . Epicurus ipso . Prodest fin●… dubio custodem sibi imposuisse , & habere quem respici●… , quam interesse cogitationibus tui●… iudic●… . Sic viu●… tanquam sub alicui●… vi●…i , ac se●…per 〈◊〉 ; oculis . Sic 〈◊〉 , 〈◊〉 feteri●… , tanquā spectet Cato , aut Scipi●… , aut L●…lius aliquis . Sen. ep . 25. Aliquis . eligendus est , & semper ant●… ocul●… habendus , vt sic tanquam illo spectante vi●…ius , & 〈◊〉 tanquam illo vidente faciamus . Id●…●…pist . 11. Et Bernard . ad fratr . de●…te Dei ; Elige tibi aliquem , cuius vitae exemplar sic cordituo inh●…serit , reuerentia insederit , vt quoties recordatus futris , ad reuerentiam cogitati assurges , vitam , ordines , mores compo●…as . Hic pr●…sens tibi sit quandocunque v●…lueris , occu●…rat s●…pe & cùm nolueris . Omnia facta , cogitata tua cùm ab eo videri cogita●…is , a●…si videat , ●…diat , ●…endare cogetis , &c. s Sic Philippus rex cùm 〈◊〉 ludenti Antipatr●… ven●…re 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alutum quo ludebat , in lectum reiecit . Athen. dip●…osop . l. 10. t Quouis loco , quouis angulo reuerentiam habe Angelo qui te custodit , 〈◊〉 illo praesente facere audeas , quod me praesente non auderes . Bern. Hic est magni consilij Angelus , cui patensest omnis angulus . Et quidam ait ; Cùm quid turpe facis , quod me spectante ruberes ; Cur spectante Deo nō magis inde rubes ? Ocul . moral . cap. 15. propr 2. u - siquid Turpe paras , nec iu pueri contempseris annos , Sed peccaturo obstiterit tibi filius infans . Iuven. sat . 14. per admonitionem dictum . x Nullum putaueris locum sine teste . Martin . Dum. de mor. Memineris Deum habere te testem . Ex Cicer. Lactant . instit . lib. 6. cap. 24. y Iob 24. 15. z Iob 22. 13 , 14. a Psal. 94. 8 , 9 , 10. Oculum in se non intendit suum , qui fecit tuum ? Aug. de verb. Dom. 10. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictit . Arian . l. 1. c. 14. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Clem. Alex paedag . l. 2. c. 10. d 1 Iohn 3. 20. e Ierem. 17 9 , 10. f Psal. 19. 12. Iob 9. 3 , 21. g Sic viue cum hominibus , tanquam Deus videat : sic loquere cum Deo , tanquam homines audiant . Sen. epist. 10. h Nali p●…ccare : nā Deus videt , Angeli astant ▪ Diabolus accusabit : Conscientia testabitur : I●…fernum cr●…ciabit . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zaleucu●… in legū prooemio apud S●…ob . c. 42. k 1 Pet. 4. 7. l Matth. 24. 42. & 25. 13. Mark 13. 33 , 35. Luke 21. 35 , 36. m Eccles. 11. 9. n Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud quos rationem quisque reddebat . Visantur Iul. Pollux & Harpoor . Sic & Dan 6. 2. o Semper ita viuamus , vt rationem reddendā nobis arbitremur : putemusque nos momentis omnibus , non in aliquo orbis terrae theatro ab hominibus , sed desuper spectari ab eo , qui & iudex & testis idem futu , us est , &c. Ex Citer . Verrin . 4. Lactant. instit . l. 6 c. 24. p 2 Cor. 5. 10. q Rom. 14. 12. r Matth. 12. 36. s Rom. 2. 15 , 16. 1 Cor. 4. 5. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 6. orat . 67. Vltimum diem latere voluit , vt omnes obseruarentur . August . homil . 13. Dies vltimus salubrit●…r ignoratur , vt semper proximus esse credatur . Gregor . mor. l. 12. & Bern. de mod . viu . ser. 69. u Prou. 4. 23 , 25 , 26 , 27. x 2 Thess. 2. 1 , 2. y Rom. 11. 25 , 26 , 31. z Apoc. 18. 2 , 9 , 10 , 17 , 18. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioan . Damasc. orth●…d . fid . l. 2. c. 1. b Heb. 9. 26. c Eccles. 12. 7. d Genes . 3. 19. e Genes . 2. 7. f Visatur Piscat . in n●…tis . g Eccles. 11. 3. h Qu●…tlem te inuen●…t 〈◊〉 cùm vocat , talem pariter & iudicat . Cyprian . de mortal . Qualis quisque hinc exierit suo nouissimo die , talis inuenietur in nouissimo saeculi die . Aug. de verb. D●…m . 21. & epist. 80. Et Greg. dialog . l. 4. c. 37. & apud Gratia●… . dist . 25. i Matt. 24. 48 , 49 , 50 , 51. Luke 12. 45 , 46. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Etsi concluso superessent tempor●… seclo , Vt posset longos mundus habere dies : Nos tamen occasum nostrū obseruare deceret , Et finem vitae quemque videre suae . Nam mihi quid prodest , quod longo flumina cursu Semper inexhaustis prona ferūtur aquis ? Multa quod annosae vicerunt saecula syluae ? Quodque suis durant flor●…a rura locis ? Ista manent : nostri sed non mansere parentes . Exigui vitam temporis hospes ago . Prosper ad voeorem . t Longè est quidē dies iudieij ; sed vniuscuiusque hominis di●…s vltimus longè esse non potest ; quia breuis est vita , & vitae breuitas incerta . Aug. de verb. Dom. 16. & de 10. chord . 2. & homil . 28. u Matth. 24. 32 , 33. Luk. 21. 30 , 31. x 2 Thess. 2. 3. y Rom. 11. 25 , 26 , 31. z Apoc. 17. 16 , 17. a Vise Culsum de re medica l. 2. c. 6. b Amos 8. 9. c Psal. 55. 23. & 102. 24. d Iob 15. 33. & 21. 23. e 2 Sam. 12. 18. Mors tam iuveni ante oculos deb●…t esse quàm seni : nō enim citamur ex censu . Senec. ep . 12. Fata enim seriem non seruant . Ibid. 63. Quis est adolescens , cui exploratum sit se ad vesperam esse victurum ? Cic. de sen. Senibus mors in ianuis , adolescentibus in insidijs est . Bern. de conuers . c. 14. Et sub eodem pueritia fato est . Fuscꝰ apud Sen. suasor . 2. f 2 Sam. 11. 25. g Esai . 65. 20. Pauci veniunt ad senectutē . Cic. de sē . h Iob 14. 1 , 2. Psal. 90. 3-10 . i Psal. 39. 5. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Punctum est quod viuimus ; & adhuc puncto minus . Sen. epist. 60. l Matth. 26. 46. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sera num . vindict . n Psal. 102. 12 , 24. & 90. 2. 1 Tim. 6. 16. Aetas in nobis : aerum in Angelis : aeternitas in Deo ; quae Deus ipse est . Scal. de subtil . exerc . 359. §. 7. o Erras si in nauigatione tantùm existimas minimis esse quo a morte vita diducitur . In omni loco aequè ●…enue interuallum est . Non vbique se mors tam prope ostendit ; vbique tam prope est . Sen. ep . 49. p Ecce hic vltimus dies : vt non sit , prope ab vltimo est . Ibid. 15. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. Indenuntiatae sorte rapimur . Fuscꝰ apud Sen. suasor 2. r Eccles. 8. 8. Nulli iusso cessare licet ; Nulli scriptis proferre diem . Senec. Herc. fur . s Heb. 9. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. homil . 26. t Incertis est quo te loco mors expectet ; itaque tu illā omni loco expecta . Senec. ep . 26. Mors vbique te expectat , & tu igitur , si sapis , eam vbique expectabis . Aug. de spir . & anim , c. 51. Ocul . moral . c. 7. & Bern. medit . cap. 3. u Deut. 32. 29. x Lament . 1. 9. y Quicquid facies , vespice ad mortem . Sen. ep . 114. Nulla res magis pr●…derit , quàm cogitatio mortalitatis . Idem de ira l. 3. c. 42. z Psal. 90. 12. a Matth. 2●… . 60. Iohn 19. 41. b 1 King. 4. 25. Zach. 3. 10. c Siue comedam , fiue bibam , fiue aliud aliquid faciam , semper vox illa terribilis auribus meis insonare videtur , Surgite mortui , venite ad iudicium . Hieron . in Matth. citante Pepin . de confess . d 1 Cor. 10. 31. e Sic quotidie viuamus , quasi die illa iudicandi simꝰ . Hieron . in Matth. 24. Omnem crede diem tibi diluxisse supremum . Horat. epist. 4. l. 1. Dies omnis pro vltimo habeatur . Martin . de morib . Et Senec. epist. 12. Sic ordinandus est dies omnis , tanquam cogat agmen , & consummet atque expleat vitam . Et de bren . vit . c. 7. Qui omnes dies tanquā vltimum ordinat , nec optat crastinū , nec time●… . f Prou. 27. 1. Iam 4. 13 , 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ana●…r . Nesc●… quid serus vesper vehat . - Varro satyr . & Liu. hist. l. 45. Quis scit an adijciant hodiernae tempora summae Crastina dij superi ? Hor. c●…rm . l. 4. ode 7. - aetas quid crastina voluat Scire nefas homini . - Stat. Theb. l. 3. Nihil de hodierna die promittitur : nihil de h●… : hora. Sen. ad Marciam . c. 10. g Malè viuit , quisquis nescit benè mori . Sen ▪ de tranquill . c. 11. h Sic vi●…e , vt quotidiò merearis accipere . Qui non meretur quotidiò accipere , non meretur post ann●… accipere . Ambros. de sacram . l. 5. c. 4. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musoniꝰ apud Stob. c. 1. k Gen. 19. 23 , 24 , 25. l Nonne multi sani dormierunt , & obdormierūt ? Aug. homil . 28. Et mors somno continuata est . Senec. ep . 66. m Cuiuis potest accidere , quod cuiquā potest . P. Syrus apud Sen. ad Marc. c. 9. & de tranq . c. 11. n Hodie fieri potest , quicquid vnquam potest . Senec. ep . 63. o 2 Sam ▪ 14. 14. p Esai . 38. 1. q Hoc citra diem mortis praesta : moriantur ante te vitia . Senec. epist. 27. Vno die ante mortē poenitentiam agito . Sapiens quidā Hebraeus . i. omni die . Quomodo enim de die in diem differendo peccas , cùm extremum diem 〈◊〉 nescias ? Aug. epist. 145. r Id ago vt mihi instar totius vitae sit dies . Nec tanquam vltimam rapio , sed sic illum aspicio , tanquam esse vel vltimus possie . Hoc animo tibi hāc epistolā scribo , tanquam cùm maximè scribentem mors euocatura sit . Paratus exire sum . Sen. epist. 61. s Dic tibi dormituro ; Potes non expergisci . Dic experrecto ; Potes non dormire amplius . Dic ex●…unti ; Potes non reuerti . Dic reuertenti ; Potes non exire . Senec. ep . 49. t Num. 25. 8. 2 Sam. 6. 7. Helpe 7. u To●…i incumbamus huic operi , tam sancto ▪ tam necessario , scrutemur vias & studia nostra : & in eo se quisque iudicet profecisse , non cùm iam non inuenerit quod reprehendat , sed cùm quod inuenerit reprehendet , &c. Bern. in Cant. 58. x 1 Cor. 11. 31. y Bonum iudicium quod diuinum praeuenit , quod diuino subducit . Volo praesentari vulturi irae iudica●…us , non iudicandus . Bern. in Cant. 55. z 1 Cor. 11. 28. a Psal. 4. 4. b Psal. 119. 59. c Zephan . 2. 1 , 2 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excutite v●…s , i●…erumque excutite . Iun. d Lament . 3. 40. e 2 Cor. 13. 5. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Galat. 6. 4 , 5. h Vt testimonium perbibeat conscientia propria , non lingua aliena . Aug. in 1 Ioan. 6. i 2 Cor. 1. 12. k Rom. 2. 15. l 1 Iohn 3. 20 , 21. m Coram Deo indicatur , qui corde Dominū conspi●…it , & actus eius sub eius praesentia solicita inquisitione discernit , quē tanto quis securius expectat , quanto quotidiè vitam suspectiꝰ ●…minat . Qui. ●… . ad extremum eius iudicium venit , nō iam coram ill●… , sed ab ill●… indicatur . Greg. m●…r . l. 25. c. 6. n A●…arus totus in rationibus . o Quod apud lu●…uriosum , sed diligentem euenit , ratio mihi constat impensae . Non possum dicere , me nihil perdere , sed quid perdam , & quare , & quemadmodum dicam . Sen. ep . 1. p Luke 16. 8. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. apud Anton. Meliss . l. 1. c. 64. Satius est vitae suae rationes , quam frumenti publici noss●… . Sen. de bre●… . vit ▪ c. 38. r Quotidiè cum vita paria faciamus . Sen. epist. 101. s Rationē cum Domino crebrò putet . De Villi●…o Cato de re r●…stic . c. 5. t Animus quotidiè ad rationem reddend●…m v●…candus est . Senec. de ira l. 3. c. 36. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Pythag. carm ▪ aur . & Plut. de curiosit . x Pythagoreorum more , quid quoque die dixerim , audierim , eg●…rim ; commemoro vesperi ▪ Cato apud Ci●… . de senect . y F●…ciebat hoc quotidiè Sex●…ꝰ , vt cōsummato die cùm se ad nocturnam quietem recepisset , interrogaret animū suum ; Quod hodie malum tuum sanasti ? cui vitio obstitisti ? qua parte melior e●… ? Senec. de ira l. 3. c. 36. z Vtor hac potestate , & quotidiè apud me causam dico . Cùm sublatum è conspectu lumen est , & conticuit vxor moris mei iam consci●… , totum diem iam mecum scrutor , facta ac dicta mea remetior . Sen. ibid. Et alibi ad L●…cil . Scrutor me prius ; deinde hunc mundum . a Vir bonus & sapiens , - Non prius in dulcem declinat lumina somnum , Omnia quàm longi reputauerit acta diei ; Quo praetergressus ? quid gestū in tempore ? quid non ? Curisti facto decus absuit , aut ratio illi ? Quid mihi praeteritum ? ●…ur haec sententia sedit , Quam melius mutasse fuit ? Quid volui quod n●…lle b●…num suit ? v●…ile h●…nesto Cur malu●… antetul●… ? sic dicta & facta p●…r omnia Ingrediens , ortoque à 〈◊〉 cuncta reuoluens , Offensus prauis , da●… palmam & praemia rectis . Auson . idyll . 16. b Tanti vitrum , quanti margaritum ? Post Tertull. ad Martyr . Hieron . ad Demetr . & ad Saluinam & alibi . l Si semper hoc , cùm opus est , facis ; semper facis ▪ Bern. in Cant. serm . 58. Nobis enim putationis semper est tempus , quiae semper est opus . Ibid. m Quid pulchrius ●…ac consuetudine e●…cutiendi totum diem ? moderatior erit , qui sciat sibi quotidi●… ad i●…dicem esse veniendū . Qualis ille somn●… post recognitionem sui sequitur ? quam tranquillus , altus , liber , cùm aut laudatus est animus , aut admonitus ? &c. Senec. de ira l. 3. c. 36. Helpe 8. e Panaetius adolescentulo quaerenti , An Sapiens amaturus esset ; De Sapiente , inquit , videbimus : mibi & 〈◊〉 qui adhuc à sapiente longè absumus , non est committendum , vt incidamus in rē commotam , impotentē , alteri ●…mancipatam ; vilem sui . Itaque conscij nobis imbecillitatis nostra quiescamus . Quod ille de amore , hoc ego de omnibus : nec vino infirmum animum committamꝰ , nec for●… , &c. quantum possumus , nos à lubric●… recedamus ▪ in sicco quoque parum fortiter stamus . Sen. epist. 116. f Sapienti non soli itè custodire se tut●…m est : gradum vbi volet , sistet . Nobis , quia non est regredi facile , optimum est omninò nō progredi . Sen ibid. g Iob 1. 5. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So 1 King. 2. 13. Vise sis Drus. observ . l. 16. c. 7. i It is a fooles best wisdome to be iealous of his owne follie . k Iob 9. 28. Verebar omnia opera mea . l Iob 31. 1. m Matth. 26. 41. n Aduersa est confidentia , quae periculis vitam suam pro certo commendat . Et lubrica spes , quae inter fomenta pe●…cati saluari se sperat , Autor de singular . cleric . o Vt ignis , vbi foenum vel culmum arripuerit , sine mora simulac materiā attigerit , flammam lucidam accendit : ita ignis concupiscentia simul●…t per oculorum intuitum formam elegantem at●…igerit , animum statim exurit . Chrysost . de Oziaserm . 3. p Iohn 18. 25 , 26. r Matth. 26. 41. s Luke 21. 36. t Ephes. 6. 18. 1 Pet. 4. 7. u Multos impedit à firmitate praesumptio firmitatis . Nemo à Deo fit fir●… , nisi qui se à seipso sentit infirmum . Infirmatus est in se , vt firmus secret in te . Non firmaretur , si non infirmaretur , vt abs te in te perficeretur . Aug. de verb. Dom. 13. x Consilij satis est in me mihi . - Arachne apud Ouid. met . l. 6. y 2 Tim. 4. 17. z 2 Cor. 12 9 , 10. a 2 Cor. 4. 7. b In hac parte expedit plus benè timere , quàm malè fidere . Et vtilius est , infirmum se homo cognoscat , vt fortis existat , quàm fortis videri velit , & infirmus emergat . Autor de singular . cleric . Sed & Tertull. de cultu foem . Vtilius si speremus nos posse delinquere . Sperando enim timebimus , timendo cauebimus , cauendo salui erimus . Qui securus agit , non est sollicitus , non possidet tutam & firmam securitatem : at qui sollicitus est , is rerè poterit esse securus . c Prou. 28. 14. d Rom. 11. 21. 1 Cor. 10. 12. e Praesumpsit nescio quid , quod in illo nondum erat . Aug. in Psal. 55. Posse se putauit quod non potuit . Bern. de temp . serm . 88. f Iohn 13. 36 , 37. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Se Christo opposuit ; se caeteris praeposuit ; sibi totum imposuit . Chrysost. in Matth. homil . 82. h Matth. 26. 33 , 34 , 35. i Volebat planè pro Domino animā ponere , volebat : neque enim Deum id pollicendo fallebat : sed quas vires haberet voluntas ipsa nesciebat . August . de orig . animae l. 4. c. 7. k Non se norat aegretus : sed agretum norat medicus . Veriorque inuenta est medici praedictio , quàm agroti praesumptio . Aug. in Psal. 138. l - iussus requiescere , postquam Tertia compositas vidit nox currere venas &c. Pers. sat . 3. Qui acuta febre diu laborauit , si morbus per bidnum triduumue intermiserit , dicit statim , Iam licet ad satietatē edere , &c. Stella ad Luc. 11. Quod aegris euenit , quos longa imbecillitas vsque to affecit , vt nunquā fine offensa proferantur ; hoc accidit nobis ▪ quorum animi ex longo morbo reficiuntur . Senec. epist. 7. m Qui praesumit , minus veretur , minus praecauet , plus periclitatur . Tertull. de cultu foem . Timor salutis fundamentum est : praesumptio impedimentum timoris . Ibid. n Vt cautela minorum sit ruinae maiorū . Greg. mor. lib. 33. c. 15. Scriptae sunt ruinae priorum ad cautelam posteriorum . Stultus quippe est , qui praecedentem cadere videt & ipse non cauet . Rad. Ardent post Trinit . 9. Cautum itaque debet reddere , non sequacem , error alienus . Cassiod . l. 7. ep . 2. Cum magnos cecidisse attendūt , parui timeant . Augustin . in Psalm . 50. Nimium praceps est , qui tranfire contendit , vbi alium conspexerit cecidisse : & vehementer infraenis est , cui non incutitur timor alio pereunte . Amator verò est salutis suae , qui euitat alienae mortis incursum : & ipse est prouidus , qui sollicitus fit cladibꝰ caeterorum . Autor de fingul . cleric . Vita itaque f●…ueam in quam alium vides cecidisse : aliena pericula in te pertimesce : alterius perditio tua sit cautio . Isidor . soliloq . l. 1. o Prou. 8. 13. p Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Timor Dei cum amore coniunctus . Caluin ▪ instit . l. 1. r Psal. 97. 10. s Amas Deum ? debes odisse quod odit . Aug. in Psal. 96. t Rom. 12. 9. u Stomachum fecit illi luxuria : citò tamen cum illa redibit in gratiam . Tunc de illo feremu●… sententiam , cùm fidem nobis fecerit , inuisam iam sibi esse luxuriam . Nunc illis malè cōuenit . Sen. ep . 112. x Psal. 66. 18. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de virt . m●…r . z 2 Sam. 13. 15. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clemens Alex. paedag . l. 2. c. 10. b Si quaeris odio misera quem statuas modum ; Imitare amorem . - Senec. Med. act . 3. c 2 Sam. 13. 16 , 17. Helpe 10. Branch 1. d Ephes. 4. 28. c Prou. 23. 21. & 24. 30. ad finem . Otio nihil deterius ; quod nec noua acquirit , & parata consumit . Pelag. ad Demetr . * Prou. 18. 9. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phocylid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quidam apud Socratem hist. lib. 4. cap. 23. g Prou. 19. 15. h Paulisper vigilantia amittitur , dum à benè operandi studio cessatur . Greg. Pastor . p. 3. c. 1. §. 16. i Ezech. 16. 49. k Nihil agendo malè agere homines discunt . Ca●…onis oraculum , quo nihil verius . Colum. de re r●…st . l. 11. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 6. serm . 90. Et Sirac . 32. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Genes . homil . 14. & de prouid . l. 1. & in Matth. homil . 35. & in 1 Cor. homil . 23. l Ab otiosis ad noxia , à leuioribus ad grauiora facilis est lapsus . Greg. de pastor . p. 3. c. 1. §. 15. & dialog . l. 3. c. 15. m Bonum est non fecisse malum . n Malum est non fecisse bonum Chrysost . ser. de virt . & vit . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . ad Homir . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et lethi consanguineus sopor . - Virgil. Aen. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hom . 1. Et Senec. Her. fur . act . 4. sc. 2. Frater durae languide mortis , Pauidum leti genus humanum Cogis longā discere mortem . Et Gorgias senex in somnum prolapsus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aelian . hist. var. lib. 2. cap. 35. p Speculum mortis somnus . Tertull. de anima c. 24. Per imaginem mortis fidem initiaris resurrectionis . Ibid. c. 25. Quid est mors ? somnus consuet●… longior . Chrysoft . ad pop . homil . 5. Inde Chrysolog . serm . 59. Vt resurrecturum t●… iugi & verna●…ulo instruaris exemplo , quoties dormis & vigilas , toties moreris & resurgis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . q 1 Cor. 15. 6 , 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. homil . 31. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta . r Hinc Alexidis griphus de somno , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athen. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Itaque Plato apud Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex legum l. 3. Nihili est , qui piger est . Plaut . R●…d . act . 4. sc. 2. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse . Aristot. Ethic. Ni●…m . l. 1. c. 13. t Vigilia somno simillima . Sonec . de prouid . c. 5. u Somno delectari est quasi mortem moliri . Martin . Dum. de morib . Vita enim ▪ profecto vigilia est . Plin. prafat . hist. natur . Et revera plus vigilare , plu●… viuere est . Nam quid tam mortis simile quàm dormientis aspectus ? Quid tam vita plenum quam forma vigilantis ? Chrysolog . serm . 24. x 1 Timoth. 5. 6. Otium fine literis mors est , & viui hominis sepultura . Senec. epist. 83. Itaque de Vacia idem , latente non viuente , quem tamen solum viuere Asinius aiebat , tāquam de sepulto , Hîc filus est Vacia . Epist. 55. Qui enim latitant & torpent , sic in domo sunt , tanquam in conditiuo . Horum licet in limine ipso nomen marmori inscribas : mortem suam antecesserunt . Idem epist. 60. y Iusta sibi faciunt . Senec. epist. 122. se esserunt . Idem epist. 12. - se quisque , & viuit , & effert . Manil. l. 4. de coecis . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . Impij etst videantur viuere , miseriores tamen sunt omnibus mortuis , carn●…m suam vt tumulum circumferen●…es , cui infoelicem infod●…runt animam suam . Ambr. de Ca●…n & Abel lib. 2. cap. 9. a Matth. 12. 44. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Vise Ambr. hexamer . l. 5. c. 8. d Semper aliquid operis facito , vt Diabolus te semper occupatum inveniat . Hieron . ad Rustic ▪ Res age , tutus eris . Ouid. remed . - nam si non Intendes animum studijs & rebus honestis , Inuidia vel amore vigil torqueberis . - Horat. lib. 1. epist. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hipponact . apud Stob. e 1 Cor. 7. 20 , 24. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Vocatio in qua . ad qu●… . h Mesaliani , fi●…e Euchetae , de quibus Epiphan . haer . 80. & Aug. de haeres . c. 57. & Theodoret. hist. l. 4. c. 11. & Fab. haer . l. 4. c. 25. i Luke 18. 1. 1 Thess. 5. 17. k 2 Thess. 3. 12. l 1 Thess. 4. 11. m 2 Thess. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n 2 Thess. 3. 6 , 11. o 1 Tim. 5. 8. p Tit. 1. 16. q 1 Tim. 5 8. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pittacus referente Demetrio Phalar . apud St●…b . c. 3. Branch 2. s Dum vitant stulti vitia , in contraria currunt . Et , Incidit in Scyllam , cupiens vitare Cha●…ybdin . Horat. t Zachar. 4. 1. u Excitandꝰ èsomno & rellicandus est animus . Senec. epist. 20. Excitandus est semper animus stimalis spiritualibus . Oratio , lectio , &c. incitamenta eius sunt . Pelag. ad Demetriad . x 2 Tim. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Honestarum rerum semina animi nostri gerunt : quae admonitione excitantur , non aliter quàm scintilla flatu leui adiutaignem suum explicat . Sen. ep . 95. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . ibid. a 1 Thess. 5. 19 , 20. b Pro. 26. 20. Deficientibus lignis deficit ignis . c Psalm . 119. 28 , 37 , 50 , 93. d Prou. 29. 18. e Esai . 58. 1. f Iohn 5. 25. g 1 Sam. 13. 14. h Col●…ss . 3. 16. i Iohn 7 ▪ 38. k Psal. 16. 7. l Psal. 32. 8. & 51. 13. m 2 Sam ▪ 2●… . 1. The sweet Songster of Israel . n Psal. 7 & 22. & 34. & 52. & 54. & 56. & 57. & 1●…9 . &c. o Psal. 42. 4. & 122. 1. p Psal. 27. 4. & 42. & 63. & 84. q Psal. 1. 1 , 2. r Psal. 119. 97. s Psal. 16. 7. & 63. 5 , 6. & 119. 62. t Psal. 55. 7. u Psal. 119. 164. x Rebus non me trado , sed commodo . Quocunque cōstiti loco , aliquid in animo salutare verso . Cùm me amicis dedi , non tamen mihi abduco : nec cum illis moror , quibus me causa ex efficio nata ciuili congregauit , sed cum optimo quoque sum ; ad illos animum m●…m mitto . Senec. epist. 62. E●… ad Lucil. ibid. 15. Quicquid facies , citò redi à corpore ad animum : illum diebus ac nectibus exerce . y Logatur Chrysost ▪ de Lazaro & Diuite , homil . 3. z 2 Tim. 3. 7. * Sicut laborantibus manibus nec ocu●…ꝰ proptereà clauditur , nec auris abstinet ab auditu : sic , imò & multo melius laborante corpore , mens quoque ipsa sua intenta sit operi , vt non prorsus vacet . Bern. de diuers . 40. Question ▪ Answer . a Exemplum ponitur de existente in vase perforato , qui licet possit quod libet singulorum foraminum obstruere , non tamen omnia : dum enim vnum obstruit , aliud patens relinquitur . Scotus in 2. dist . 28. q. 1. Sinnes . Sort 1. b In quibus est voluntas facti , sed non voluntas peccati . Aug. retract . l. 1. c. 15. c Et comes & causapeccati . Nauarr. enchirid . cap. 23. §. 46. d Vt liberius peccent , libenter ignorant . Bern , de bon . deser . e Si scissent , non secissent . Tertull. apolog . f Rom. 7. 21 , 23. Gal. 5. 17. velimus nolimus , habemus illas : titillant , blādiuntur , stimulant , infestant . Aug. de verb. Dom. 45. Vt non sint , vultis , sed non potestis . Ibid. & de verb. Ap. 4. Non potes , & velles posse , Ouid. rem . l. 1. g Gen. 15. 11. Stella in Luc. 11. Hildebert , epist. 7. Et Berengos . de luce visib . & invis . h Distinguendum inter cogitationes illas , quibus voluntas fauet , quas cum dilectione amplectitur , & illas quae repugnanti atque invito animo suggeruntur , quibus mens cum horrore quodam renititur , vt resistat , quibus vt contristatur admissis , ita gaudet repulsis . Pelag. ad Demetriad . Aliud est enim nolentem tangi , aliud consentientem animū perimi , Greg. mor. lib. 21. cap. 7. i Psal. 43. 3 , 4 , 5. k Nam neque chorda sonum reddit quem vult manus & mens , Poscentique grauem , persaepe remittit acutum . Hor. art . poet . l R●…m . 7. 23. m Psal. 42. 5 , 6 , 11. Mark. 9. 24. n 2 Chron. 30. 18 , 19. Nehem. 1. 11. Rom. 7. 17 , 20. o Luke 12. 48. Rom. 7. 15 , 16 , 21 , 23. 1 Iohn 3. 4 ▪ Sort 2. p Matth. 13. 25. q Matth. 26. 31 , 74 , 75. r Deut. 17. 12. s Psal. 19. 13. Num. 15. 30 , 31. t 2 Cor. 12. 21. 1 Tim. 5. 6. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ioan. Ieiun . de poenit . Nem●… vnquam vigilans 〈◊〉 est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. de epilepticis quibusdam , de somn . c. ●… . Benefit 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p●…l . l. 5. c. 11. x See 2 Sam. 5 4 , 5. y 2 Sam. 2. 2. z 2 Sam. 3. 2 , 3 , 4. & 5. 13. a Deut. 17. 17. b 2 Sam. 12. 2 , 8. c 2 Sam. 5. 13. & 15. 16. d 2 Sam. 11 , 2 ▪ 3 , 4. e Genes . 39. 7 ▪ 13. Cōcupiscitur à Domi●…a adolescens , nec ad concupiscentia●… prouocatur : rogatur , & fugit Vna hac in re & blanditur & supplicat , quae in caeteris imperabat . Cast●…m animum nec ae●…as adolescentiae p●…rmouet , nec diligentis autoritas . Non aspect ●… solùm , sed ipso poe●…è complex●… prouocatus à foemina , foeminam non concupi●…it . Pelag. ad Demetriad . f Legatur Chrysost. de prouid . Deil. 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iuuentutis portus matrimonium . Plut. apud Drus. lib. 1. quaest . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. de Ozi●… 3. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Chrysost. de Iob & Adam t●…m . 5. serm . 90. i Non vidisse crimen est ; sed cauendum ne orig●… criminis sit : incideri●… oculus ; sed non intendat affectu●… . Ambros. de poeni●… ▪ l. 1. c. 14. k Psal. 119. 37. l Innocens intuitu●… aspectis fit noceu●… . Greg. mor. l. 21. c. ●… . m Psal. 32. 3 , 4. & 38. 3. n Gen. 39. 9 , 10 ▪ o Gen. 39. 11 , 12. p Excusatur , quod ingressu●… est ; praedicatur quod ●…lapsus est . Ambros. 〈◊〉 Ioseph . c. 5. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pl●…t . ap●…ph . reg . & duc . r Gen. 42. 15 , 16. s Aduersus mai●…ra vigilantibus quedam 〈◊〉 min●…tiora surrepunt . Aug. in Psal. 118. Dura prae●…auentur magna , non timentur minuta . Idem in Psal. 39. & Ruffin . ibid. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. de compunct . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem tō . 6. serm . 67. u Non pecca●…is , ●…i vigil . 〈◊〉 . Aug. de verb. Ap. 28. Benefit 2. x Num. 15. 30. Hebr. 10. 29. y Ante peccandū ▪ inter peccandū , post peccatum . a Galat. 5. 17. velle●… enim omninò nec concupiscere . Aug. de verb. Ap. 4. & de ver●… . D●…m . 43. Difference 1. b Matth. 26. 41. c Galat. 6. 1. d Ephes. 6. 12. e Rom. 7. 23. Iam. 1. 15 , 16. f Pro. 27. 33. Conserit man●… vt dormiat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . L●…cian . de mercenar . g Non vaco somno , sed succumbo . Senec . epist. 8. h Act. 20. 9. i Sic Homer . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vbi Eust●…h . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et rursus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Difference 2. k Caue ne aliquandò totus dormias . Bern. de ord . vitae . Animus quo peius se habet , minus sen. ●…it . Nam qui leuiter dormit , & species secundum quietem capit , aliquando dormire se dormi●…ns cogitat : Grau●… autem somnus etiam insomnia extinguit , animumque altiꝰ mergit , quam vt vti intellectu vllo sinat . Sen. ep . 54. D●…lcis & alta quies , placidaeque ●…imillima morti . Virg. Ae●… . l. 6. l Nulla quies somnis : ne●… , non cessura quieti , Cura s●…poratur : sed in illa pace sop●…ris Pacis eget studij labor insopitus , & ips●… Cura vigil somno libros operamque ministrat . Ex Architreni●… . Aut●…r oculi moral . c. 11. ●…ond . 5. Et Putean . Attic. epist. 1. Ipsa quies quae curarum sepultura esse solet , securitatem denegabat , dum periculi imago per somni nebulam aucta ligatum animum non sinebat constantia sua v●…i . m Cant. 5. 2. n Eustath . ad illud Homeri Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Difference 3. o 1 Iohn 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Dormienti●… qu●… que insomnia tam turbulenta sunt q●…ā dies . Sen. ep . 56. E●… somni quiete inquieta , vt Aug. de Ciuit . Dei , l. 22. c. 22. vel pauore ipso expergiscuntur , vt Plin. hist. nat . l. 10. c. 75. r 1 Sam. 24. 6. s 2 Sam. 24. 10. Conclusion . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod matres facere solent , cùm poma , bellaria , vel tale quidpiam in puerilem sinum immiserint , nequid excidat , contractam vndique tuniculam singulo subijciunt : Idem & nos faciamus , orationem in lo●…gum protr●…ctam contra●…amus , & in memoriae cust●… 〈◊〉 〈◊〉 . Chrys●…st ▪ de Oz●…a ser. 3. in fine . s Psal. 19. 12. Matth. 6. 12. t Peccata quotidi●…ae 〈◊〉 . Tertull. de pudi●… . u Luke 12. 35 , 36 , 40. x 1 Thess. ●… . 10. y R●…m . 14. 8. z Matth. 25. 10. * 1 Thess. 4. 17. 
A01539	----	the ioy of the iust vvith the signes of such. A discourse tending to the comfort of the deiected and afflicted; and to the triall of sinceritie. Being the enlargement of a sermon preached at Black-Friers London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1623 Approx. 404 KB of XML-encoded text transcribed from 90 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01539 STC 11665 ESTC S120494 99855690 99855690 21192 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01539) Transcribed from: (Early English Books Online ; image set 21192) Images scanned from microfilm: (Early English books, 1475-1640 ; 1024:12) the ioy of the iust vvith the signes of such. A discourse tending to the comfort of the deiected and afflicted; and to the triall of sinceritie. Being the enlargement of a sermon preached at Black-Friers London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [12], 163, [1] p. Printed by Iohn Hauiland for Fulke Clifton dwelling on New-Fish-street Hill at the signe of the Lambe, London : 1623. Running title reads: The iust mans ioy. Reproduction of the original in Dr. Williams's Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2003-08 TCP Assigned for keying and markup 2003-09 Aptara Keyed and coded from ProQuest page images 2003-10 Olivia Bottum Sampled and proofread 2003-10 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion THE IOY OF THE IVST ; VVITH The Signes of Such . A DISCOVRSE TENDING TO THE COMFORT OF THE DEIECTED and Afflicted ; AND To the Triall of Sinceritie . BEING THE ENLARGEMENT of a Sermon preached at Black-Friers LONDON ; on Psal. 95. 11. By THOMAS GATAKER B. of D. and Pastor of ROTHERHITH . LONDON , Printed by IOHN HAVILAND for FVLKE CLIFTON dwelling on New Fish-street Hill at the signe of the LAMBE . 1623. TO THE RIGHT Honourable Sir Horatio Vere , Late Lord Generall of his Maiesties Forces in the Palatinate : And TO THE RIGHT WORTHY and Religious Ladie his Wife : True Ioy in Christ , and full Ioy with Christ. RIGHT HONOVRABLE , and a truly Noble , ( for that is the best b Nobilitie that Christian Grace giueth : ) giue me leaue the meanest of many that wish well to your Lordship , and reioyce in your well-fare , with this sorie Present ( though comming somewhat late ) to welcome your returne home from your late imployment abroad : And therein to ioyne Her with you , whom c a spirituall knot , as well as a ciuill band , hath made one with you in Christ. This the rather , because I assure my selfe , that you are both of you , of the Persons therein decyphered , and haue ioynt share therefore in the Benefit therein propounded and promised . For the Worke it selfe ; I doubt not , but many things will bee found in it , that to a meere Naturall Man will seeme to bee d strange Paradoxes ; which yet euery good Christian , hauing duly weighed , will easily acknowledge with me , to be agreeable to Truth . So it is indeed , that e Gods works ( as that blessed f Light of God , Martin Luther , was wont to say ) are effected vsually by Contraries . And a Christian Mans Life here ( as g the Heathen Man said of euery Mans ) is a meere Mixture of h Contrarieties . i None encombred with more Crosses ; but k none accompanied with more Comforts , and those such as may well not counteruaile only , but euen throughly weigh downe the other . In so much , that I see not why a Christian Man , though exposed to such a multitude of Crosses , ( were it not for his owne , either want of wisdome , or weaknesse ) might not well liue the comfortablest life of any Man in the world , whatsoeuer estate or condition of life God hath pleased to assigne and confine him vnto . Nor haue any therefore cause to waiue the profession of Christianitie in regard of such Crosses , as a disconsolate and vncomfortable estate . Of Children we vse to say , that they are l Certaine Cares , vn●●rtaine Comforts ; and yet wee see m how desirous naturally Men and Women are to haue Issue : and that , n euen those also that for outward things might well liue comfortably without . How much more haue all cause to desire Christian Grace , when the Comforts that attend it , are so sure and certaine , if men be not their owne Enemies ; yea when no sound Comfort ( as is here shewed ) can be attained without it ? Vnworthy is he of Issue , that o esteemeth not the Care hee taketh for his Children , especially p being toward , dutifull , and inclinable to good things . q abundantly ouer-counteruailed in the Comfort hee hath or may haue of them . Nor is he worthy of Christ , that accounteth not the Crosses that Christianitie and the Profession of it may procure , ( for of other Crosses that worldly men are alike subiect to with such , what need I say ought ? and yet let these goe also in the same reckoning with those ; ) all abundantly● r ouer-counteruailed with those spirituall Comforts , that the assurance of Gods fauour towards him in Christ Iesus may afford him , if the Eye of his Soule bee throughly opened duely to apprehend it . This mine endeuour is to shew in this weake Discourse ; ( the weaker , s because amids much weaknesse during my late restraint by sicknesse , out of broken notes , either reserued by my selfe , or taken by others from my mouth , as they are wont to bee , at the time of the deliuerie of it , with addition of such things as came then further to minde , and seemed not altogether impertinent , it was by peece-meale put together : ) and to encite all good Christians ( notwithstanding such occurrents ) to striue and straine themselues t by their cheerefull cariage in such cases , to seale , vp the truth of it ( which they cannot but acknowledge ; ) to those that may question it , or make doubt of it . This was I the rather enduced to take some paines in , supposing that other weake ones like my selfe , ( for of such am I bold to iudge , as u the manner is , by my selfe ; ) being ordinarily too too backward herein , might haue neede of some quickning and stirring vp thereunto . To which purpose if it shall be auaileable vnto any the meanest , I shall haue cause to blesse God for his blessing thereupon . If to your selues among others , Persons for Place and Pietie so eminent , ( for euen x the worthiest also haue their wants ; nor doe the best ioy so much as they either ought or might in this their blessed estate ; and y the very weakest may helpe on the worthiest : ) much more . Let it howsoeuer testifie my deserued respect to you both , and my thankfull acknowledgement of your Lordships kindnesse shewed mee , in my friend and my selfe , at home and abroad . So with vnfained thankes to Gods goodnesse for your Lordships Safe returne to vs , reserued , I hope , in mercie for further Seruice to God and his Church ; and heartie Prayer for the continuance of health and well-fare , such especially as z Saint Iohn wisheth his beloued Gaius , to you both ; I take leaue and rest readie To be commanded by you in the Lord , THOMAS GATAKER . THE IOY OF THE IVST : WITH THE SIGNES OF SVCH . PSALME 97. 11. Light is sowen for the Righteous ; and Ioy for the Vpright in Heart . AN a vnseasonable discourse , saith b Siracks Sonne , is as Musicke in Mourning . And to some , peraduenture , it will seeme somewhat vnseasonable to entreat of c Ioy in times of Griefe ; in such a time especially , when so much cause of sorrow , that it may well seeme a sinne not to be in some sort * sicke of it . And yet it will not ( I hope ) proue so vnseasonable , if all be well weighed , to entreat euen in such a time of such Ioy , as Gods Spirit here speaketh of . For d when is Physicke more seasonable than in time of sicknesse ? Or when had Gods Children more need of e cheering vp , than when they are pressed downe with the heauiest crosses and calamities ? The very maine Scope and drift of the Psalmist , who euer he was , in this Psalme . The Psalme is * partly Propheticall , and partly Consolatorie . And may well bee diuided into Doctrine , and Vse . The Doctrine deliuered in the f former Part of the Psalme , is concerning the powerfull and potent Kingdome of Christ : the Glory , Greatnesse , Might , Maiestie , and ample extent whereof , is in most maiesticall manner , and with a style no lesse stately described from the first Verse to the tenth . The Vse of the Doctrine is two-fold in the rest of the Psalme ; Partly for Encouragement , And partly for Comfort . First for Encouragement , g to incite the godly to cleaue close vnto God , and to depend wholly vpon him , with assured expectation of safetie and deliuerance from him , as being so great , so mightie , so potent a Prince . Secondly , for Comfort , h to cheere vp their hearts that so doe , amids those manifold crosses and calamities that they may chance to be exercised here withall for a while . l Betweene both which is this pithie and golden Sentence inserted , inferred as a Corollary vpon the former , prefixed as an Introduction vnto the latter ; and so shaking hands , as it were , ioyntly with either : Light is sowen for the Righteous ; and Ioy for the vpright in heart . In it we may consider ; 1. A Blessing or a Benefit , and that such an one as all desire , * Light or Ioy : for they are both in substance the same : the one put for the other , as k elsewhere oft , in the former Part ; and the one of them expounded by the other in the latter Part. 2. The Persons to whom this Benefit belongeth , who may therefore lay claime to it , and iustly hope for and expect it ; l those that seeme to share least in it , the Iust , or the Righteous ; that is , as in the latter part of the Verse it is expounded , all such as are sincere and vpright in heart . 3. The Manner or Measure , how farre forth such either doe or may partake in it for the present : It is sowen for them : it is as yet but seed-time with them : some beginnings of it they haue alreadie , and the rest they shall haue ; but their Haruest is behinde yet , the maine Crop is yet to come . We will first ioyne the first and the second together . For to speake much of the first apart would be to small purpose . Then consider somewhat of the third by it selfe : And so passe on to , and conclude with the Illustration of the second , ending there our Discourse , where the Text it selfe endeth . The maine Point then that in the first place offere●h it sel●e to vs , is this ; that * Light or ioy is the Iust Mans Lot ; And “ The Iust Mans Lot alone . Ioy belongeth to the Righteous , and to the Righteous only : None but the Godly haue good or iust cause to reioyce . The Righteous haue right to it . For , for them it is prepared . There is † Light and Ioy sowen for them . To them it is promised : m The righteous shall be glad and reioyce before God ; yea they shall exceedingly reioyce : And , n The Righteous shall be glad in the Lord , and trust in him : and all that be vpright in heart shall reioyce . To them it shall be performed : o They that sow now in teares , shall reape in Ioy. p The redeemed of the Lord shall returne vnto Sion : and euerlasting ioy shall be vpon their heads . Yea when the wicked shall mourne and howle , they shall sing merrily . q My seruants shall reioyce , when you shall be abashed : my seruants shall sing for ioy of heart , when you shall crie out for anguish of heart , and shall howle againe for vexation of spirit . To them it is in part made good for the present . r There is a snare , or a cord , saith Salomon , in the sin of the wicked to strangle their ioy with : but the righteous sing and are merry . And , s Thou hast turned my mourning into dancing , saith Dauid , thou hast loosed my sackcloth , and girt me with gladnesse . Vnto it they are exhorted . Reioyce in the Lord , saith the Psalmist , yee righteous , as t else-where , so * in the very next words to my Text. And , u Be glad in the Lord , and reioyce , yee righteous : and shout for ioy , all yee that are vpright of heart . And , x Finally , saith the Apostle , brethren , reioyce in the Lord : And , y Reioyce euermore : And againe , z Reioyce in the Lord alwayes : and yet againe , I say , Reioyce . Nor would the Holy Ghost thus incite to it , if there were not good ground for it . Now the Godly haue a twofold cause to reioyce : a In regard of what they haue ; and in regard of what they hope for : In regard of the present grace and fauour of God : And in regard of their hope of future glory with God : They are in present possession of the one ; they liue in expectation of the other . First , for the present : they are b freed from Gods wrath : they are c reconciled vnto God ; they are d at one againe with him ; yea they are e in speciall grace and fauour with him . First , they are freed from Gods wrath . Which the more heauy and dreadfull it is , the greater ioy it must needs be for a man to befreed from it , that was before obnoxious , as wee are all naturally , vnto it . f The wrath of a King , saith Salomon , is as the roaring of a Lion : ( g who when hee roareth , who trembleth not ? ) and h as the messengers of death . And what is the wrath then of i the King of Kings , the soueraigne Lord , not of mens bodies onely , but of their soules too , able as k hee made both , so l to destroy both in hell fire , m where the worme neuer dieth , and the fire neuer decayeth , and n the torment consequently is neuer at an end ? Now what greater ioy can there be to a poore Prisoner , a condemned person , that lieth in hourely expectation of being drawne forth to execution , That through daily feare of death , o death daily before he die , and p leadeth by meanes thereof an anxious life , little better , if not q more bitter , than death ; What greater Ioy , I say , can there be to such an one , than to haue tidings brought him that his Pardon is procured ? Wee reade in our owne Chronicles , of r some who haue beene so surcharged and transported with ioy thereupon , that they haue euen surfetted of it , ( as persons that haue beene long famished , feeding ouer greedily vpon good victuals , when they come at first againe to them ) and haue died with it : Their joy hath beene more than they were able s to digest . And what greater ioy then can there be to a poore distressed soule , especially hauing lien some space of time vnder the heauie apprehension of Gods wrath , and so hauing had some kinde of * Hell here out of hell ; than to haue t the pardon of his sinnes sealed vnto him by God , to haue u tidings hereof brought him by the Ministery of Gods word , and some “ assurance of it giuen him by the testimonie of Gods Spirit ? To which purpose Dauid hauing vpon his experience both of the one estate and the other , pronounced them to be in a most happie and x blessed estate , that haue their iniquities forgiuen , and are eased of their sinnes ; concludeth his discourse with an incitement of all such to y ioy and to great ioy ; as none hauing better or greater cause than such z to reioyce . It is matter of much ioy then for a man to be freed from Gods wrath . But the Godly are not so only . They are not freed from Gods wrath alone , but they are receiued into speciall grace and fauour with God. And if a the fauour of a King , b a mortall man , whose breath is in his nostrils , be ( it is Solomons comparison ) as the dew vpon the grasse , or the greene herbs , that refresheth , and cheereth , and maketh all to thriue : What a benefit is it then to be in fauour with c God , in whose fauour there is life ? yea d whose fauour is better than life ? Since the Godly therefore are e girt about , as the Psalmist speaketh , with Gods fauour , they may well be f girt about with ioy . And the assurance of it alone being better than life , may well serue sufficiently to cheere vp their hearts euen amids those afflictions that are g more bitter than death . Secondly , the righteous haue iust cause to reioyce , as in regard of what they haue , so in regard of what they hope for and expect . * Reioycing in hope , saith the Apostle : a second Ground of their Ioy. For they liue in hope and expectation of h a Crowne , of i a Kingdome ; k of an incorruptible Crowne , of l an euerlasting Kingdome : of a most happie , a most blissefull , a most blessed estate . m Hope , we say , is the very Heart of the Soule , and the very Life of a Mans Life . It is that that putteth Spirit into our Spirits , and maketh our Life to be Life . n An hopelesse Life , is an heartlesse Life : And he is a most forlorne man that hath no Hopes . o It is that that is wont to support mens Soules , and not to stay them only from fainting , but to cheere vp their hearts , and to fill them with ioy , amids many sore crosses and occasions of much griefe . And if worldly hopes can doe so much , being so vaine , so p vncertaine : How much more may a Christian mans hopes ; ( for there is q no man that liueth more by hope than he ; nor hath any man better , or greater , or surer hopes than hee hath : ) being so great , that he cannot possibly hope for so much , but hee shall receiue much more ; and he shal finde , when he commeth to it , as the Queene of r Saba told Solomon , s that the one halfe was not told him : so certaine ; that hee is as sure of what he hopeth for , as if already hee had it ; ( for this t hope neuer faileth : and u those that God hath iustified , those he hath glorified ; they are as sure to be glorified , as if already they were ) How more , I say , may * these hopes of the godly , being so good , so great , so sure , so certaine , fill their hearts with ioy amids all occasions of griefe ? x Reioyce , saith our Sauiour , your names are written in heauen . And y when men persecute you , and put out your names , and reuile you , and speake all the euill that may be of you ; euen then reioyce yee , and be glad ; for great is your reward in heauen . And , z Being iustified by faith , saith the Apostle , wee are at peace with God , and we reioyce in hope of the glory of God : yea we reioyce in tribulations . And , wherein ( that is , in the hope whereof ) yee greatly reioyce , saith S. Peter , though for a season yee be in heauinesse by meanes of manifold afflictions . So that if either the enioyment of Gods present fauour , or the assurance of future glory , may either of them alone seuerally , and much more both of them ioyntly , well and sufficiently counteruaile & ouer-weigh all matter of griefe whatsoeuer ; then it is apparent that the godly being presently possessed of the one , and as sure to haue , as if they were already possessed of it , the other , can neuer want , if they could see it , much matter of ioy . a Let the Saints therefore reioyce , saith the Psalmist . But , b Reioyce not thou , Israel , saith the Prophet Hoshe , so long as thou goest a whoring from thy God. The godly may well ioy , but * The wicked can haue no true ioy ; the vngodly haue no cause at all to reioyce . First , the wicked can haue no true Ioy , because they haue not Gods Spirit . For true c Ioy is a fruit and an effect of the Spirit . Now where the root is not , the fruit cannot be : d there may be a root without a stocke , as when e a tree is hewen downe , or a bush cut vp ; and a stocke without leafe or fruit , as in winter time ; but neither fruit nor stocke where the root is not . But wicked men f haue not the Spirit . As g they are none of Christs that haue it not ; so none haue it that are not Christs . And wanting the root therefore , they cannot haue the fruit , which springing from it , cannot possibly be without it . For h how can an effect be without the cause of it ? Secondly , i there is no ioy to the wicked ; because there is k no peace to the wicked . For there can be no true ioy , where there is no inward peace ; ( l Righteousnesse , and peace , and ioy in the Holy Ghost : and , m The God of hope fill you with all ioy and peace : and , n The fruit of the Spirit is ioy and peace , saith the Apostle . ) no sound and solid ioy , where there is nothing but disquiet and distraction , nothing but terror and horrour , nothing but apprehension and expectation of wrath . But o the wicked , saith Iob , is like a woman that is alwaies in trauell ; there is a noise of feare euer in his eare . p They are as the raging Sea that casteth vp mire and dirt , saith the Prophet Esay : There is no peace , saith my God , to the wicked . A seeming q vncertaine peace they may haue ; but they are neuer safe , no where sure , seeme they neuer so secure . r It is but , saith the Heathen man , like the calmenes of the sea , that seemeth sometime so smooth that men may play vpon it at pleasure , but if there arise but some sudden flaw or gust of wind , as there doth oft in an instant , all is turned topsie turuy , and where men were pleasantly sporting themselues a little before , there whole ships are now swallowed vp . The wicked therefore hauing no sound or sure peace , they can haue no serious or setled ioy . Thirdly , Light and Ioy are put the one for the other . s The Iewes had gladnesse , and light , and ioy , saith the Storie . And there can be no ioy , where is no Light. t What ioy can I haue , saith blind Tobie , when I sit in darknesse , and doe not see the light of heauen ? Now the Godly indeed as they are called u Light , and x Children of light ; so they are said y to be and z abide in the light , and a to walke in the light , euen b in the light of Gods countenance . But all wicked ones as they are called c Darknesse , and the d Children of darknesse ; the prince they serue is called e the Prince of darknesse , and the State that they liue in f a kingdome of darknesse ; so they are said g to walke in the darke , h to be and i abide in the darke , k to sit in darknesse and in a deadly shade . Nor is there hope of euer altering or mending this their estate , vnlesse they alter and amend themselues . For l the blacknesse of darknesse , ( or darknesse as blacke as pitch , darknesse more palpable than that m of Aegypt was ) is reserued and laid vp for them ( not for a few daies , but ) for euer . As they n walke in darknesse , so they walke vnto darknesse , o from spirituall darknesse that holdeth them here for a time , to that p vtter , that eternall q darknesse , wherein is nothing but weeping and gnashing of teeeh ; which when they are once entred into , they shall neuer get out of againe . And seeing then that there can be no ioy without light : there can be no true ioy to any wicked man , wanting true light . Now this first may serue to confute and controule the preposterous and erroneous conceit of worldly men , that thinke to finde ioy where it is not to be had ; thinke there is no ioy where it is alone to be had . 1. That thinke to finde and attaine true ioy without Faith , the feare of God , repentance of sinne , righteousnes , and reconcilement to God , in the outward things of this world , or in sinfull delights . But alas , they deceiue and delude themselues , embracing with Ixion r a cloud in stead of Iuno , and s a figment in stead of Helen with Paris , t a counterfeit shadow of mirth in stead of true ioy . For what sound or inward ioy can from outward things accrue ? It is u a groundlesse ioy that commeth from them ; such as may like a little counterfeit complexion , alter the look and smooth the face outwardly , but neuer throughly fill , or truly cheere vp the soule inwardly . The ground of all true and sound ioy must come from within , it must haue his rooting in the soule ; else it is but x as weeds that grow on the top of the water , that float aloft , but can take no sure hold , because they neuer come at , nor doe spring vp from the bottome . Cast as many clothes as you will vpon a dead corps , you shall neuer be able to put any naturall heat into it . No , y the garments that we weare must receiue heat from the bodie , before they can returne any warmth againe vnto it . And there must be matter of ioy and comfort from within , ere any sound ioy or comfort can accrue from any thing without . Againe , what sound ioy or comfort can any man haue , so long as he is forth of Gods fauour ? For no creature can comfort , where he discomforteth . * If God be for vs , saith the Apostle , who can be against vs ? But † if God be set against vs , who can be for vs ? What ioy could Haman haue of the fauour of his fellow-Courtiers , when a King Assuerus frowned vpon him ? He might well haue said then , as hee had formerly said in another case , b All nothing auaileth me , as long as Assuerus frowneth on me . Or what comfort found Baltasar in the furniture of his Table , the honour of his Princes , the state of his Palace , or the multitude of his Prouinces , when the finger of God writ him his destinie on the wall , which he feared so much before he heard what it was ? What sound ioy can there be to a malefactor condemned to die a most cruel death , and to suffer so much torture before he die , that c the delay of death shall be worse , and more intolerable than death , though he reuell and swagger in the prison , and striue to passe away the time with his companions , as merrily as he may , while the halter , that hee must die by , hangeth ouer his head ? d It is the state of euery wicked one . He is , while he so continueth , but a damned wretch , a condemned person ; ( e He that beleeueth not , saith our Sauiour , is condemned already : ) f Hee is in this World , as in Gods prison , whence there can bee no escape : hee is there fast vnder g the chaines of a guiltie conscience , readie to pinch and gall him , if they but a little streitned : howsoeuer therefore hee riot and reuell here , and striue to passe ouer pleasantly the time of his restraint , hauing by his Iailors leaue and permission , the libertie of some part of this his prison ; yet he can neuer be truly ioyfull , neuer heartily merry , so long as he remaineth so : His mirth it is not heartie , it is but strained , or it is but a meere delusion , a fooles paradise at the most . There can be no cause in the world therefore of reioycing to any man , till he be reconciled vnto God. Because though a man had all the world , yet could all the world doe him no good , h so long as the heauie wrath of God hangeth ouer his head , as the sword did sometime ouer the head of the Tyrants Flatterer , readie euery houre to seize on him , and hell-mouth gapeth vnder him , readie as soone to receiue him . He may out of ignorance of his owne estate , slumber a while in securitie , or apply himselfe to some flashie pleasures ; but if he saw his owne estate , if hee knew his owne plight , he would rather * houle and weepe euery houre all his life long . A second conceit of worldly men , is , that they thinke there is no ioy there , where it is only to be had : There is no ioy , they thinke , to be found in the good waies of God. It is the conceit of many , and it keepeth many backe from looking that way , that if a man set foot once into Gods waies , all his ioy is instantly dashed and lost , all his mirth is marred , he must neuer looke to liue merry houre after : Whereas indeed it is cleane contrary . i There is no true ioy but there ; no sound mirth to be found in any thing else-where . Thou shalt neuer be truly merrie , till thou beest truly godly , till thou art become sincerely religious . k True ioy is proper and peculiar to the godly alone . It is * a fruit of Gods Spirit ; which they alone haue : it is “ a branch of Christs kingdome , which they only belong to . As the Heathen man saith , that † A wise man only loueth , others but dally and lust only : so others may reuell , the godly onely reioyce . Christianitie and pietie doth l not call men away from ioy ; but it inuiteth them to true ioy , to sound ioy , to incessant and euerlasting reioycing . It doth m not quell and kill , or quench our mirth ; it doth only correct and qualifie it , that it may be such as it should be , and such as is behoouefull for vs for it to be . n The Christian man may liue as merrily as any man in the world may : yea his life may well be the merriest of any mans vnder the Sunne . Since that o he draweth his mirth from the Well-head , where there is ioy and pleasure Gods plentie ; where there is p fulnesse of most delightfull ioyes , and q streames of pleasures that flow for euer . For to omit that Godlinesse doth not debarre or restraine a man of the vse of any honest and lawfull naturall delight ; much lesse depriue him of all comfort and a delight in the vse of them . A Christian man hath a good right vnto , and a iust interest in all things procured for him by Christ , and in him againe restored to him , ( though by his first Parents default forfeited ) and among other things also euen to the comforts and delights of this life . For all things , b saith the Apostle , as well things present , as things to come , and euen this world too , ( and such honest ioyes and delights consequently as it is able to afford ) are yours , because you are Christs , who is c the heire of all things , and d you in him , being e coheires with him ; and he Gods. Though his ioy depend not vpon them , as the worldly mans doth , yet f he is not debarred of them , and of the free and comfortable vse of them : which g for his sake many times euen the wicked worldly ones haue more plentie of , than otherwise they should haue had . h Nor doth it follow , saith the Heathen man , that a wise mans palat should finde no relish in his meat , because i his minde findeth more relish in some other better matters : or that a Christian man should not finde k much delight and comfort euen in these outward things , because l he hath other , and better matter of ioy and comfort within . He could not be so m heartily thankfull to God for them , if he found not much comfort , delight , releefe & refreshing in them . Yea n no man may eat his meat with more delight , or vse his honest recreations and disports with more comfort , or haue more ioy of his worldly wealth and estate , than the godly man may : worldly men haue these things but as theeues stolne goods , that they make merry with in hugger mugger ; or as a man that hath robbed the Kings Exchequer , and by that meanes enriched himselfe . Whereas the godly man hath them o as fauours bestowed on him by God , as effects and fruits of his loue , which maketh them the more comfortable by much to him , and doth exceedingly improue his ioy and delight in them : since p it is the Giuer oft that ioyeth a man more than the gift : and a small matter bestowed on a man out of grace and fauour by his Soueraigne , doth more reioyce him , than a farre greater gotten from him by stealth . And as for such filthy and beastly delights , such inordinate and brutish lusts , as q haue indeed no sound pleasure in them , no more than is found in the scratching of some vnsound or euil-affected part when it it cheth ; & r bring much more paine with them commonly at parting , or if not then presently , not long after : howsoeuer he may haue formerly taken some delight in them , as worldly men ordinarily doe : yet being healed now of his disease , it is no paine for him to part with them , s hee desireth not the itch , that hee may be scratching againe ; no more than Saul , when t a new heart was giuen him , had a minde to be following his Fathers Asses againe . Hee is no more troubled with the leauing and forbearing of them , than u men growen are wont to be troubled , when they are come to maturitie and ripenesse of yeeres , that they may not now play at chery-pit , as they had wont to doe when they were children ; or that they must lay aside and leaue off such childish toyes , as sometime they made much reckoning of : or than men glorified in heauen after the resurrection shall be grieued , that they doe x not eat and drinke , and marrie , and make merry still in that manner as they did , while they liued here on earth . These and the like vanities godlinesse indeed waineth men , and estrangeth their mindes from , and y by restraining them of such pleasures , freeth them from farre greater paines , that such filthy , froathy , and flitting delights are z dearely bought with . But in stead thereof it a furnisheth them with other ioyes and delight , such as doe so farre surpasse all outward ioyes whatsoeuer , as there is indeed b no comparison betweene the one and the other : the one is as no ioy in regard of the other . For what is the kingdome of Christ ? nothing but dumps and doubts , and drooping , and melancholy fits , as many imagine . Or what is the worke of Gods Spirit in the hearts of his children ? To possesse their soules wholly with terrours and feares ; or to fill them with griefe and pensiuenesse only ? No , c The fruit of the Spirit is ioy and peace , saith the Apostle . And , d the Kingdome of God is Righteousnesse , and Peace , and Ioy in the Holy Ghost . There is true ioy , there is sound ioy , there is vnutterable ioy ; ( l You reioyce with a ioy glorious , saith the Apostle Peter , and vnspeakable ; And , m I doe ouer-abound exceedingly in ioy , saith S. Paul ; as finding no words sufficient to expresse his ioy with : ) such ioy , as n no worldly ioy is once to be compared with ; such ioy , o as no worldly man is able to conceiue what it is . p The soule only , saith Solomon , knoweth it owne bitternesse ; nor doth another feele its ioy . And , q Talke , saith Augustine , as long as you will , and all you can , of Honey , and of the sweetnesse of it , vnlesse a man taste it , he can neuer conceiue what it is . So vndoubtedly it is here : r He alone that hath tasted it , can tell , what sweet peace and tranquillitie of heart and minde , what vnspeakable ioy and comfort of spirit is there found and felt , where the mercie of God in Iesus Christ is once soundly assured and sealed vp to the soule . Secondly , this may serue for Exhortation , and incitement to Godlinesse , and to godly ioy ; to labour for it , and to ioy in it . First , to incite men to labour for righteousnesse , if they desire to attaine to true and hearty reioycing . Wouldest thou haue ioy ? ( a Who would not ? For b all men desire happinesse : and * as there is no full happines without ioy ; so there is no sound ioy without true happinesse . ) then c learne here the right way to it : then take that course that will bring thee to true ioy and sound peace . d Seeke the kingdome of God , and the righteousnesse thereof . It is the righteous man onely that can truly reioyce . For e the kingdome of God is righteousnesse , and peace , and ioy in the Holy Ghost . There is f ioy in the end , saith Bernard , and ioy without end : but g the way to this ioy is by righteousnesse and peace . From righteousnesse peace floweth , and ioy from peace . The one is h the way , the other is the end ; and vnlesse wee goe the way , wee can neuer come to the end . It is true indeed , if there were * diuers waies that tended to one end , it were no great matter , which of them a man tooke : though hee should goe further about , it may be , and take somewhat the more paines , yet hee were sure at the last to arriue where he would . But when a man hath tried all other courses , hee shall finde in conclusion , that there is i no other way but this to attaine to true ioy , and that all his labour therefore was lost in beating about and seeking by other courses to compasse it . It was Salomons owne case . And k who can hope after him to discouer some new passage that hee could not ? l He was the wisest man that euer was : m nor wanted hee abundance of all such things as worldly men are wont to take delight in , and make the matter of their ioy . But when n he had wearied himselfe in a multiplicitie of by-waies , treading one while in one path , and trauelling another while another , and o pursuing each as farre as any of them would leade , at length he concludeth that there was no true ioy , comfort and contentment to be found in any thing but p in the feare of God and in doing his will ; and that in all other courses , carried they neuer so goodly a shew with them , or seemed they to promise neuer so great matters , there was q nothing to be found but vanitie and vexation of Spirit , and no more therefore to be gotten or gained by them . And r the like shall euery one finde that Salomon did , s when he hath toiled and tired himselfe in beating about to finde it else-where , that he hath but taken paines in vaine , and depriued himselfe of ioy , in seeking ioy there , where it is not to be had ; as one that seeking for t Grapes among Brambles , or for Figges among Briers and Thornes , shall but teare his cloathes , and * wound his hands , but neuer finde any such fruit on them , as he there seeketh for . u It is not Wit , not Wealth , nor Honour , nor Nobilitie , nor Learning , nor any worldly thing else , but Righteousnesse and a good Conscience alone , that is able to worke setled tranquillitie , to minister sound comfort , to procure constant alacritie and cheerefulnesse of minde . That can giue a good relish to any state or condition , be it neuer so meane , or , in the eie of the world , neuer so miserable : whereas the greatest , highest , largest , gloriousest estates cannot giue any dramme or drop of pure ioy , sure comfort , or true content without it . Any course of life may be cheerfull and lightsome with it ; none can euer be truly comfortable or delightfull without it . Godlinesse x & a good Conscience is as a sweet perfume , that can giue a good sent euen to rags ; vngodlinesse and an euill conscience , as filthy matter , that issuing from an vlcerous bodie , is able to infect and make vnsauourie the best apparell that can be , to him especially that weareth it . And therefore y Heape vp and gather thee together Gold and Siluer , saith an Heathen man , build thee stately Galleries , plant thee pleasant Orchards and Gardens ; fill thee thy house with Seruitours , and the whole Citie with debtors , till thy minde be setled and satisfied ( z nor can any thing but God , and the assurance of his fauour settle or satisfie it : ) all will be but ( I say not as another saith , ast; as curious pictures to a bleared eye , as exquisite musicke to an aking head , that doth not neither helpe nor hurt , but ) as a cup of neat wine giuen one in a Feuer , as honey ministred to one that hath his stomacke pestred with choler , as delicate meats dressed for a dysenterious person , that can relish nothing can retaine nothing , receiueth no strength from them , is but the worse for them , and put by them to more paine . None of all these will be able to minister any sound ioy or comfort to thee , no more than they could doe to “ him , that had more of them before thee , than thou canst hope euer to attaine vnto , vntill thou come to haue part in him , who is the † Fountaine of all ioy , and the * God of all comfort , without whom there is no true ioy , no sound comfort to be had . Secondly , to incite all those that haue attained to this estate , to ioy in it : and not to suffer outward losses , worldly crosses , calamities or the like , to depriue & bereaue them of that alacritie and cheerefulnesse that their estate may well afford them ; and that the holy Ghost , as we heard before , doth so oft require of them , euen so a oft , as no one thing almost more . True it is indeed , that it is a very hard and a difficult thing , especially amids the manifold miseries of this our present b Pilgrimage , and the c euill daies that here we passe rather than liue , and the rather also hauing so much of that d dull mettall , that e muddie mould of the old Adam remaining still in the most of vs , for Christian men to reioyce so as they ought , and as they haue iust cause to doe . It is a point that is farre more easily preached than practised . Yet this should we euery one of vs striue and straine our selues vnto ; and to this purpose f Giue , as the Apostle aduiseth , all diligent endeuour to get assurance to our selues of our election and of our calling and conuersion vnto God ; since that g vpon our notice and apprehension of it , doth this our ioyfull and comfortable estate for the present depend ; and for want of it , many that haue much cause of ioy and comfort , were they but aware of it , liue oft times a very heauie and vncomfortable life ; and so are , through their owne ignorance and default , many times most miserable , when yet they are indeed , or at least might be most happie . And when we finde our selues so depressed and deiected , by meanes of crosse occurrents , that this alacritie and cheerefulnesse is ouerwhelmed therewith , labour to rouse vp our spirits , and say , as Dauid sometime said ; h Why art thou thus deiected and cast downe , O my Soule ? and why art thou so distracted and disquieted within me ? Trust still in God , and fixe thy hopes on him , who is the light of thy Countenance , and thy God. Yea doe as Dauid did , endeuour at least to doe it : when he was in a great streit , his Citie sacked and burned , his owne wiues , and the wiues and children of his followers caried captiue ; and for ought he or they then knew , all slaine ; his owne company also conspiring to stone him to death ; so transported they were with griefe and passion , each one for his owne losses ; yet amids all these difficulties it is said of Dauid , that i He cheered vp himselfe in the Lord his God. And so should euery one doe , that truly and sincerely feareth God , and is carefull to walke in the obedience of his will ; though he sit in darknesse , saith the Prophet , and haue no sparke of light , that his outward estate is able to afford , yet k Let him trust in the Lord , and rest him on his God ; and euen then also endeuour l to be glad , and reioyce in his fauour and mercie , when his present estate seemeth to giue all cause to the contrarie . This the rather Gods Children should striue and straine themselues vnto ; as to attaine , so at all times to retaine and maintaine this alacritie and cheerefulnesse in their soules : First , because the want of it is a great enemie to thankfulnesse . m Reioyce in the Lord yee righteous , saith the Psalmist ; for it becommeth the vpright to be thankfull : as if they could not be thankfull , vnlesse they were n cheerefull . And certainly we cannot be so thankfull to God as we should for his fauours , so long as wee haue no ioy of them , as we take not delight in them . Yea we are too too o vnthankfull to the grace of God , and value his goodnesse at too low a rate , if we suffer any outward thing , what euer it be , and much more toyes and trifles , matters of no moment , to depriue vs of the ioy that we might and should enioy in it . Secondly , because the want of it is a great hinderance vnto the performance of good duties . p Serue the Lord with feare , saith the Psalmist , and reioyce before him with reuerence , And when thou commest to appeare before the Lord thy God in thy festiuals , q See in any case , saith God , that thou reioyce . And , r Because thou wouldest not serue the Lord thy God , with ioyfulnesse and with gladnesse of heart , for the abundance of all things : therefore shalt thou serue thine enemies that he shall send vpon thee , in hunger , and thirst , and nakednes , and in want of all things . It is as s a cheerefull giuer , so t a cheerefull seruer , that God loueth and delighteth in . And u it taketh away the grace of all holy duties , when with hanging of the wings , and flagging affections , when with drooping , lumpishnesse , deadnesse and dulnesse we goe about them . Thirdly , because it heartneth Gods enemies , and giueth them occasion of triumph , when they see Gods children hang the head . Then o doe Dauids enemies exult ouer him , when they see him smitten with sorrow , and like one at his wits end . It is not so much the crosses and calamities that befall Gods Church and children , as p their taking them too much to heart , and their heartlesse carriage vnder them , that heartneth and encourageth the aduerse partie , and giueth them occasion to triumph . As q wee triumph ouer them , though they seeme to preuaile against vs , when we shew our selues vndaunted and vndismaid , notwithstanding their extremest rage , and r nothing vexeth them more , than when they perceiue that notwithstanding all that euer they can doe , yet our courage is not quailed : So on the other side againe it putteth courage into them , when they perceiue vs to be discouraged , it ministreth matter of ioy and insultation to them , when they see vs deiected and disheartned , and our countenances cast downe , as if we despaired wholly of diuine , either protection or deliuerance , and were not only at our wits end , but at our hopes end also . And lastly , because it disheartneth many from good courses . As s the Spies that were sent to view the Land of Canaan , by their cowardise and faint-heartednesse , brought vp a slander vpon that good Land that God had promised to bestow vpon his people , and so t made the people that they had no desire to set further forward toward it , but began to entertaine thoughts rather of returning backe againe into Aegypt : So this heauie and vncomfortable state and cariage of Gods children , causeth religion and godlinesse to be misdoubted and traduced , as a most heartlesse and vncomfortable course ; is a meanes to bring an imputation vpon the good waies of God , as if nothing but melancholy fits were there to be found , and that sullen humour were the only predominant in all pious and religious persons ; and so beateth backe many from setting foot into good courses , that were comming on before ; yea maketh many call in question , and doubt shrewdly of the truth of those things that the Spirit of God speaketh so u oft in the Word , concerning the ioy and comfort of the godly mans estate . All which well considered , it standeth vs euerie one in hand , that are attained to the state of grace and fauour with God , as wee desire to shew our selues truly and throughly thankfull to God for it , and to expresse our thankfulnesse in such a cheerefull performance of good duties , as may put life and grace into them , as wee would be loth to hearten Gods enemies , and adde courage vnto them , or to dishearten weake ones , and discourage them from comming on to him ; to take notice of our owne happinesse , and consider wel what a blessed estate we are in , and to stir vp our hearts to a ioying in it , in some measure , proportionably to that matter of ioy that it ministreth vnto vs ; and to take great heed how we suffer this ioy either to be filched from vs by any slight of Satan , or to be drowned in vs by occasion of any outward occurrents . And here before we passe from this first Point of Instruction , it shall not be amisse , to remoue that imputation that we euen now said is by occasion of the vncomfortable cariage of some Christians , cast by many vpon the Profession of Christianitie in generall ; by answering an Obiection that may be and is oft made against the Doctrine before deliuered . For , Ioy the godly mans Portion ? may some man say . Experience plainly disproueth it . We see none liue more merrily and iouially than wicked and worldly men doe ; none more heauily and pensiuely than those that make most conscience of their courses : so that none , it seemeth haue indeed lesse ioy than the godly . I answer to either Branch seuerally . First for the wicked and worldly , such they say , a liue most merrily , and reioyce most of any . But 1. They iudge amisse of Ioy , and are much mistaken , that b measure ioy by outward laughter , and merriment . A sound substantiall ioy is one thing , and a tickling laughter is another thing : There is a paine sometime in the one , an inward warmth in the other . * Any ridiculous toy may occasion the one , some weightie matter is necessarily the ground of the other . Whether delighteth a man more , or ioyeth him more inwardly at the heart , a bag of gold giuen him , or an inheritance befallen him , that it may be , he scarce smileth at the receit of , o● some idle iest told him that maketh him laugh till his heart ake , or till he almost burst againe withall ? c True ioy , saith the Heathen man , is , though not a sad , yet a solide and a serious thing . And there is as much difference betweene idle merriment and sound ioy , as betweene wanton daliance and well grounded loue . Wicked and worldly men may haue some kinde of d superficiall merriment , some kinde of froathie and flashie mirth , such as may † wet the mouth , but not warme the heart , may smooth the brow , but not fill the brest ; like e a slight dash of raine , that washeth the stalke , but wetteth not the roote , and therefore doth the grasse little good ; or to vse Salomons comparison , f like an handfull of brush wood or seare thornes vnder the pot , that maketh a great noise , and giueth a great blase , but heateth little , boileth nothing , leaueth the meat still as g raw as it was when it went in : But true , sound and substantiall ioy , such as that is that the godly haue , ( as is here said to belong to them ) doe such neuer attaine to . 2. We see what they make shew of outwardly , but wee see not what they feele inwardly . h The soule only knoweth it owne bitternesse , saith Salomon : And , i euen in laughter oft the heart is heauie . k You see all of you what an handsome shooe this is , said the Romane sometime , but where it pincheth me , I feele only my selfe . So here , saith Ambrose , l You see how such feast and riot outwardly ; but you consider not what gripes and twitches their consciences feele inwardly . Their laughter is neuer better than a light gigling , many times , but a strained grinning , m like the laughter of such as haue eaten of madde Smallage , which though it wring them exceedingly inwardly , yet setteth them on grinning outwardly , and so maketh them goe away with a seeming laughter . n In the transgression of the wicked there is a snare , saith Salomon : And , o the wicked man is holden in the cords of his owne sinne . Euery wicked man carrieth an halter about him to strangle his own ioy withall , to marre his owne mirth . The guilt of his sinne is as p an vnseene sore , that putteth him to many a priuie pang , that himselfe onely feeleth ; as q a silent scourge that giueth him many a secret jerke , that none heareth or seeth but himselfe alone . 3. Take it at the best , it is but as the ioy of those that are held , as we say , in a fooles paradise ; deluded with a groundlesse conceit of vaine hopes : as of a franticke person , that hath yet some s lightsome turnes by times , or is held with t a merrie kinde of madnesse : or of a mad man , that u imagineth himselfe a rich and a great man , when he is indeed but a poore beggerly wretch : as of children in a siege , that being not apprehensiue of the danger they are in , are as busie at their sports , as their parents are at the breach , while the Citie is readie to be sacked ; or * as of men in a sleepe ; ( it is iust the sinners case ; his whole life is but as x a sleepe ; he is no more awake though his eyes be open , then those beasts that are said to sleepe so : his estate as y a dreame : ) that dreaming of strange matters , haue many false ioyes , and false feares , which z as soone as they are awaked , doe all vanish , and proue iust nothing . * Safe they may be , saith the Heathen man , but they are neuer secure . And , Secure , say I , they may sometime be , but they can neuer be safe . As the Peace they haue , is but a seeming peace : so the ioy they haue is but a counterfeit ioy ; no true peace , no sound , no substantial ioy . Secondly , for the godly , doe they seeme many times very a pensiue and sorrowfull ? and the life of many such to be very vncouth and vncomfortable ? I answer : 1. Those that obiect this , as Bernard speaketh , do but b seeke for a straw to thrust out their owne eies with . For doe they see and obserue many such , as they say , that liue vncouth & vncomfortable liues ? They might as well on the other side , if they pleased , see and obserue many more that haue liued wonderfull cheerefully c euen in extreme want and penury , in so much that their whole life , for the cheerefulnesse of it , hath beene as d a continuall feast ; that haue caried themselues most comfortably amids many grieuous calamities , that a man would wonder how they could stand vpright , or hold vp the head vnder the weight of them , so as they haue done . e Not so only ( saith the Apostle , hauing spoken of Christian mens reioycing in their hope of glory ; ) but we glory also euen in our afflictions . And the faithfull Hebrews , f with much ioy suffered the losse of their goods . And the Apostles g went from the Consistorie when they had beene beaten , rated and reuiled , reioycing that they were graced so to be disgraced for Christ. And Many a Martyr of Christ hath gone h as merrily to the stake , as others would haue done to a feast . Now these men see and obserue the one , but the other they will not see , because they are willing to picke a quarrell to Christian profession . To vse a Comparison , vsed before me by i a right reuerend Diuine . Suppose a man come into one of your shops , and aske to see some wares : which when he is shewed , he findeth some fault with ; & though you tell him you will shew him better , yet he refuseth to see them , and so goeth his way : will you not say that such a one came not to buy , but to cauill ? In like manner , when men to obiect against piety and godlinesse , as the mother and meanes of a most vncomfortable life , shall picke out examples of some few distressed and disconsolate Christians , that either oppressed with melancholy , or k mistaken through weaknesse of iudgement in their owne estates , liue pensiuely , and shall rehuse to take notice of others many more , ten to one , that liue cheerefully , and goe on ioyfully with much comfort and contentment in a religious course of life ; we may well say and deeme of such , that they deale very vnequally , and are bent to cauill only at the practise and profession of pietie , because l they haue no loue or liking to it . 2. Are good men , sayest thou , many times heauie and sad ? It is not godlinesse or holinesse that maketh them so heauie , but the want of it rather , either in others or in themselues . And not to insist long vpon the former , that the godly are oft heauie , not because they are themselues holy , but because others , m whom they desire should be so , n are not as themselues are . It is not their owne holinesse , but thy prophanenesse that maketh them heauie . As o the bad liues of the Sodomites were an heart-sore to Lot , and p the wicked courses of Dauids enemies , a great griefe vnto Dauid . q Nor were a man indeed truly good , did hee not desire to haue others also good ; r nor can he be desirous that others should doe well , but he must needs be grieued when hee shall see them doe otherwise than well . They are one maine cause of their heauinesse , that finde fault with them for it . They should haue the lesse cause to be heauie , and it were not for such as they are . But to let that passe , it is not so much the light of their present , as the consideration of their former estate that maketh good men so sad . They are not heauie , because they are now holy , but s because they were not sooner such : that they haue spent , or mis-spent rather so much time , in an vnholy course of life , which now seeing their owne folly , they seriously repent of , and are sincerely sorie for . Or if their griefe arise , as it may well also , from the sight of the present ; it is because they are no holier than they are . t The godly , saith one , are not heauie therefore , because they are holy ; but therefore are they heauie , because they are no more holy ; because they are not so holy yet as they would be : because they see so much u vnholinesse yet abide by them . As x the loue of money maketh men thinke that they haue neuer enough of it ; and the greedie desire of hauing still more , makes them not regard or take notice of what already they haue . You shall heare the rich oft complaine that they are y but very poore men ; and they are indeed in some respect as they say . So the great loue of godlinesse , and the greedie desire of it , and that euen out of the comfort and sweetnesse that they haue felt and found in it , doth oft so possesse the hearts and mindes of the godly , that it withholdeth them from seeing and taking notice of what they haue , and maketh them many times pensiue , because they haue so little z as they imagine , though being more than ordinarily stored with it , of that which so earnestly they desire . Nor ought that heauinesse of theirs therefore be imputed to be holines , which either the true or supposed want of it produceth . It is a very vnequall thing , to charge holinesse with that that vnholinesse is the cause of , and much more to challenge the godly for that , which themselues and such as they be , are the cause of . 3. Doe some godly men lead a very vncomfortable life ? It is by meanes of their weaknesse and ignorance of their owne happinesse . a They iudge not aright of their owne present estate ; they are not yet acquainted with the voice of Gods Spirit , that speaketh peace and comfort to their soules . As when men come at first into a strange countrey , it is some space of time ere they can vnderstand b the language , and so come to conuerse familiarly with the Natiues thereof . So is it with Gods Children oft for some space of time , after their first conuersion to God and godlinesse , they vnderstand not instantly the language of Gods Spirit , which they haue not beene formerly acquainted with ; nor apprehend they therefore presently those sweet comforts and ioyes that their present estate and condition affordeth . It is with them as with a prisoner or a condemned person , that though hee haue his pardon signed and sealed , and newes brought him of it , as c Iacob had of Iosephs life and state , yet doth not beleeue it ; or when the deed it selfe is shewed to him , yet because he cannot himselfe reade it , or see his owne name in it , or else because , it may be , he mistaketh somewhat in it , giueth no credit at all to it , and so hath no more ioy of it yet , than as if it were not . And we may adde also , that euen melancholy is many times a cause of it . For Gods grace , though it renue and change the disposition of the soule , yet it altereth not the naturall constitution of the bodie . Euen the godly therefore , as they are some of them made of a melancholike mould as well as others , so are they d subiect , as well as others , to melancholike passions and affections ? An humour that is wont to raise many strange imaginations , groundlesse griefes , false feares and frights , senselesse surmises ; and as * a peece of coloured glasse maketh all that is seene thorow it , yea the very Sunne-beames , that passe in by it , seeme all of the same colour with it selfe ; so this blacke humour representeth all things to the eye of the soule † as duskish and darke , full of horrour and terrour , euen the very bright beames of Gods fauour , and the louely fruits and effects of it , picking many times matter of feare and misdoubt out of those things , that might giue it best assurance . That which e the Deuill also taking aduantage of , is not negligent to worke vpon , and by meanes thereof , to possesse the minds of such , with such conceits of themselues , which by reason of their melancholy , hauing once made a deepe impression , are not easily againe remoued , as may vex and turmoile them , and either make them wearie of Gods waies , or discourage others from entring into them . And it is vnequall to ascribe that vnto godlinesse in generall , that proceedeth from the f speciall constitution of some few godly ones only , and is no other than is common to them , with many other prophane also , being of the same constitution , though not in the same condition , that they are . We see , schollers many , more than others ordinarily , subiect to melancholy , because their retired courses of life and priuacie of studie , is a great meanes to feed that humour where it is naturally found : yet neither followeth it therefore , that all Schollers liue vncomfortable liues , because some doe so , that are possessed and oppressed with that humour . Nor may that rightly be ascribed to studie and learning , which not it , but the constitution of some students produceth . 4. Doe men liue sometime not so comfortably , when they begin to grow godly ? The vntowardnesse of their corrupt nature is the cause of it . It is no maruell if the spirituall breeding be with some difficultie : especially when we go , as g Rebekkah did , with two twins , and those such too as cannot agree well together . No maruell , I say , if there be some h striuing and strugling , and such as may sometime cause much inward trouble and distraction , vntill the better of them haue got the vpper hand of the other . i Make choice of the best course of life , said the Heathen man sometime , and vse and custome will make it familiar and pleasant . But as it is with milstones , though they be hewed as fit as may be either to other , yet they grinde not at first so handsomely , till they haue wrought sometime together : Or apparell , though well made , and fit for the bodie , yet is not so easie at the first putting on , as when it hath been worne a while : Nor doe man and wife many times , especially hauing some crosse qualities , agree so well at first as they doe afterward , when they come to vnderstand more throughly either others disposition , and haue learned to fashion and apply themselues either to other . So it is here : k Christs yoake , saith Gregory , seemeth heauie at the first taking of it vp ; it becommeth easie , yea delightfull , when a while we haue borne it . Gods Spirit and our corrupt nature do not fadge so well at first : they seeme somewhat vncouth courses that we are entred into , till we haue inured our selues vnto them . It is our owne l vntowardnesse , and vnrulinesse , our m sticking at the birth , our vnwillingnesse to yeeld our selues vp wholly vnto God , n the rebelliousnesse of our spirit not reduced so easily to the obedience of Gods good Spirit , that hindreth our comfort , that procureth to vs that discomfort , which more godlinesse admitted and giuen way to would cure . o For the cause taken away , the effect would soone cease . 5. Are euen godly men sometime in very lamentable plight ? Their owne wickednesse , their owne wantonnesse , not their weaknesse only , is sometime the cause of it . For euen p Gods children also oft-times straying out of Gods way , as wee are wont to say of children , light into harmes way , and come home againe by weeping crosse . Euen Gods children are now and then shaking hands with the wicked , and taking part with Gods enemies , as q Iosaphat with Ahab , which they pay full deare for oftentimes before they haue done with it : yea as our children , so r Gods children , when they are full fed especially , are ouer-prone to grow wanton , and will needs be dipping their finger sometime in the Deuils sauce , as I may so say ; as children sometime out of a lickerish disposition , will be tampering with such things , * as they are forbidden to meddle with , and it is dangerous for them to deale with ; which costeth them afterward many a deepe sigh and a salt teare , ere they can recouer againe of the euill , and the inward discomfort , that by meanes thereof accrueth vnto them . It was Dauids case : s when he was now at rest and ease , t hee was led aside , and fell a dalying with some sinfull delights , that u eclipsed his ioy and comfort , and procured to him such discomfort , as made his life for a long time together most vncomfortable to him , x it being a long time ere he could throughly recouer his former state of ioy and comfort againe . But what is the true cause of discomfort in such cases ? It is not godlinesse ; it is vngodlinesse . y A disordered patient , wee say , maketh a cruell Physitian . The patients disorder and misdieting of himselfe , contrary to the rules by the Physitian prescribed him , procureth him oft much paine , disturbeth the cure of his disease , hindereth his recouery , requireth new purgings and potions , yea peraduenture ●earings and cuttings , that otherwise hee should not haue needed ; which z to lay the fault of , therefore , on the Physitian , or the rules of Physicke , or the courses by him prescribed , and of the patient neglected , were vnreasonable and senselesse . 6 Are the godly in these cases full of sorrow and griefe ? Euen in such sorrow and sadnesse there is the † seed of sound ioy . a The way to ioy is by griefe ; as the way by Physicke is to health . As the worldly mans b ioy endeth in griefe ; so the godly mans c griefe endeth in ioy . d He is not farre from true ioy , that can sincerely sorrow for his sinne . For as e warre with the world procureth peace with God ; so f sorrow for sinne produceth ioy in God. Yea he hath much matter of sound ioy in him , as we shall afterward see , that can and doth seriously lament and bewaile his owne wants , his vntowardnesse , his former wantonnesse , his wickednesse . What say I , there is matter of ioy ? There is euen ioy oft herein . There are g teares of ioy , as well as of griefe ; and there is also h a mixture oft of the one with the other . Men take i pleasure and delight sometime euen in mourning and bemoaning themselues , as well as in mirth . And I make no doubt , but that many of Gods children do many times take as much k delight , and finde as much comfort , euen in their godly griefe , and in the bewailing of their wants , as any worldly men doe ordinarily in those outward pleasures , that their hearts and affections are most caried away with . Nor let any naturall man much maruell hereat . For if such can take so much pleasure , as I haue heard some of them confesse , and as l Augustine obserueth , in seeing an idle play of some fained subiect , that so affecteth them , that it draweth teares from them , though the thing acted nothing at all concerne them , nor , it may be , euer was in truth executed , that they desire and long exceedingly to see it againe ; then they need not maruell , if Gods Children can take much more pleasure in this their holy griefe , though it draw many a teare from them , that so neerely concerneth them ; and in those religious teares , which are so pleasing to God , that they cause m much ioy in heauen , and by which n so much benefit accrueth to themselues . They may well be comfortable , that are o the procurers of comfort ; they may well be pleasant and delightfull teares , that are p sure pledges of eternall ioy and delight . 7 Doe not the godly seeme so ioyfull oft-times as the wicked ? or make so much shew of mirth outwardly ? It followeth not that therefore they are not as ioyfull , or haue not as much mirth as they . For the ioy of Gods children , as the ground of it , is more inward , than outward : as q the windowes that conueyed the light into Salomons Temple , were wider within , than without they were . r The richest veines of Oare lie deepest in the ground . And s the greatest ioy many times makes outwardly least shew . As hypocrites oft-times t reioyce in the face , as the Apostle speaketh , when yet they reioyce not in the heart ; and worldly men many times u set a good face on it , and make semblance of mirth outwardly , when their hearts are inwardly the whiles pincht with paine : so the godly oft-times reioyce in the heart , when yet they reioyce not in the face ; ( x as sorrowing , saith the same Apostle , and yet alwaies reioycing : ) and haue their soules fraught inwardly with abundance of ioy , though their lookes outwardly shew it not . y The Kings daughter , saith the Psalmist , is all glorious on the inside . As the glory of Gods Church ; so the ioy of Gods children is much , yea or most , inward : and it is no maruell , therefore , if z the world and worldly men see not either the one or the other ; they want a spirituall eyes to discerne either . They thinke there is no mirth , but where there is gigling and laughing , or swaggering and reuelling , and the like . But Gods children may say to them , as our Sauiour to his Disciples , b I haue other meat than you wot of ; so , c We haue other manner of ioy than you are aware of . The godly are oft merry , though they make little shew of it : yea their mirth is most many times , when it is least seene . Those that prescribe rules for the choice of Simples , aduise to take herbes in the Spring , flowers in Summer , fruits in Autumne , d roots in Winter ; and why roots for the most part at that time ? Surely because the sap is then gone downe ; it is most in the root , when it is least in the stocke ; it is most of all then vnder-ground , when it is least to bee seene aboue ground . And so it is oft-times with the ioy of Gods children , e it is most rise many times with them inwardly in the heart , when least shew of it appeareth outwardly , or discouereth it selfe in their life . Lastly , Is the ioy of Gods children many times obscured ? or doth it not oft so euidently appeare outwardly to the eye ? It is no maruell . As we said euen now , It is here oft Winter time with them . It is so in some sort generally so long as they liue here . It is Summer here with the wicked , it is Winter with them . f The one is as the grasse that is greene in Winter , but withereth when the heat of Summer once commeth . The other is as the Oake , that in Winter seemeth seare , but when Summer commeth sprouteth out , and continueth fresh and greene then , when the grasse is parcht and burnt vp , or made hay of . g You are now dead , saith the Apostle ; and your life is hid with Christ ; but when Christ , who is your life , shall appeare , then shall you also appeare in glory with him . As if he had said , It is now Winter time , and the sap lieth hid in the root with you , but when Summer commeth , you shall spring out , and be in your prime as trees and plants are h when the Sunne approacheth . But more specially it is Winter with them at some time more than at others . As in times of affliction , desertion , temptation and persecution . That is the Winter that in the i Canticles the Spirit specially speaketh of . And no maruell if ioy and comfort be then oft-times restrained with them ; at least if they doe not then so apparently offer themselues to outward view . Who would expect or require leaues or fruit ordinarily in Winter time from a tree ? Not but that the godly haue euen at such times also good ground euen for great ioy and much comfort ; howsoeuer they see it not for the present : or but that they haue many of them many times in many such cases , k as much ioy and com●ort as euer : l like the Palme-tree in that regard , that keepeth his greene hew continually , and neuer casteth his leafe all the yeere long . But that then vsually ioy and comfort is somewhat obscured with the most , with weake ones especially , who yet when they are free from such fits , liue as cheerefully , as ioyfully , as comfortably as any . Such occasions and occurrents then are the godly subiect vnto now and then , that through their weaknesse oft disturbe much and dimme their ioy for a time . And are not worldly men also subiect to many diseases , disasters , crosses , griefes , discontentments , that set them oft off the hinges , and marre all their mirth ? It is an vnequall thing then for them to taxe religion for that , or to twit the religious with it , which m to all other courses of life is incident as well as to it . An vnequall thing for them to require such an equall tenure of disposition from a Christian man , in all occurrents and accidents , as no other is able to exhibite . They may n as well require mirth of a naturall man in the middest of some sharpe fit of a burning feuer or the like , as require alacritie and cheerefulnesse of a Christian in some such cases . But to come somewhat neerer home to the portion of Scripture that we haue in hand . Is not the ioy of the godly in this life either so full or so sensible ? The Reason is here intimated . It is o but Seed-time as yet . And to see to oft-times there is little difference , though indeed there be much , betweene an acre of ground that lieth still vnsowen , and one that is sowen with some precious seed . And so passe wee on to the second Point before propounded , how farre forth Gods children doe euen here partake of this Ioy. They are not wholly depriued or debarred of it for the present . For they are incited vnto it , p in the very next words to my Text. And yet they are not come to the whole crop neither ; it is not their Haruest-time yet : that is not till q the worlds end . Light is sowen for them , saith the Psalmist . Whence obserue we , that This Life is the religious mans Seed-time . Ioy is but sowen for him here . As r the fruit of Righteousnesse ; so Light and Ioy are said here to be sowen . And that principally for these causes : 1. Because it is here hidden oft , it is not so apparent to the eie ; it is as s corne in the ground , that lieth there vnseene : it is much clouded and obscured with many crosses and conflicts . 2. Because it seemeth buried and ouerwhelmed to some . As t an ignorant person , that knew not the nature of graine , and the efficacie that is in seed , would thinke it were not sowen , but buried and cast away , when it is cast into the ground , and laid vp in the earth . 3. Because it is not yet come to his height and full growth , or to that increase that it will come vnto . The graine may sprout in the ground , but u that is nothing in comparison to that that it is expected to come vnto . 4. Because it is euen here a breeding , and in time it will breake forth , spring out , shoot vp ; yea so x it doth also here ; and in due time produce and bring forth a plentifull Haruest . For , y Those that sow in teares , saith the Psalmist , shall reape in ioy . And where this seed of Light and Ioy is now sowen , a further larger crop of it shall there sometime succeed . The consideration whereof may serue ; First , to admonish Gods children not to be dismaid and discouraged , or to grow discontent , if they cannot find and feele yet that large measure of spirituall ioy and comfort , that they desire , and expected , yea and in the word of God is oft promised . It is but our Seed-time yet . And would we haue Seed-time and Haruest concurre ? No , z Behold the Husbandman , saith Saint Iames , how hee waiteth fon the pretious fruit of the earth ; and expecteth patiently till a the first and latter raine be passed on it . And in like manner must wee haue patience till Gods Haruest-time come , and then shall wee be sure to haue our full crop , whatsoeuer it please God to impart vnto vs of it before ; in the meane while looking constantly after the spirituall b raine of the Word , and praying instantly for the sweet dewes of his Spirit , to descend downe vpon our soules , for the cherishing and improuing of this seed of ioy sowen in vs. When we haue laid our graine into the ground , we doe not looke to see it the same day againe , much lesse to reape the same day , ( as he saith of the Hyperborean people farre North , that c they sow shortly after the Sunne rising with them , and reape before the Sunne set , that is because the whole halfe yeere is one continuall day with them : ) no , wee expect not the next day , nor the next weeke neither , to see it againe aboue ground ; but we are content to wait patiently till the yeere come about ; and are glad when wee see it but after a month it may be , beginne to peepe out of the ground , liuing in hope stil of the further growth of it , and to enioy at length , after the spire and the blade , a full eare . So must we learne likewise herein patiently to wait Gods good leisure , and though wee see a long time but slender growth , scarce any sight at all of it , yet not to be dismaid therefore or discouraged , but d liue in hope , as the Husband-man doth , of further increase of it , and of a full crop at length , when God shall see it good . And the rather by much may wee liue in hope , and e liue by hope here than there , because the seed that is there sowen , after it is so sowen may miscary ; it may be cast into the ground , and die there , and so neuer come vp againe : ( f The graine , saith Ioel , is rotted vnder the clods : ) it may spring vp well , and g be blasted , while it is yet in the blade : it may be eared , and yet perish ere it come to be cut : h The meat , saith the Prophet , is cut away from your mouth : that is , it is spoiled & stroyed when it is full ripe , & fit for the sickle , when you make full account to feed on it , and it is in a manner euen in your mouthes . But this spirituall seed of light and ioy ( i the maine matter and ground of it , I meane ) that is sowen in the hearts of Gods children , being an incorruptible seed , shall neuer die and decay , but though it may seeme to lye dead there for a long time together , yet it shal surely sprout out , and in time shew forth it selfe ; yea it is euen then sprouting , when it seemeth so to lie k dead , and it will daily be growing , as the l seed cast into the ground , though it be not regarded , or notice taken of it , till it come to its full growth . For m the way of the Iust , saith Salomon , is as the light , that shineth more and more till it be broad day light . And , n God will in his due time bring their righteousnesse forth as the light , and their iudgement as the noone-day , that doe quietly and constantly rest vpon him , and are content to wait and abide his pleasure . For , o He that soweth to the Spirit , shall from the Spirit reape life eternall . And , p He that soweth righteousnesse , shall haue a sure reward . And , q In due time we shall reape , if we faint not . In the meane space let vs take heed , that wee be not herein our owne enemies ; that wee doe not by our disorders and excesses , by our owne wickednesse or wantonnesse disturb wilfully our owne peace , and so eclipse our owne light , by r interposition of some grieuous enormities , which as s the darke bodie of the Earth comming betweene the Sunne and the Moone , may be a means to restraine the sweet influences of Gods Spirit , that otherwise wee might haue enioyed : ( t Wouldest thou neuer be sad ? saith Augustine , haue an eye to thy life , be carefull euer to liue vprightly : A religious life can neuer want matter of much ioy . ) Or how we grow u negligent in the vse of good meanes for the maintaining and feeding , yea x for the stirring of it vp , and the making of it burne cleare , that so we may walke cheerefully and comfortably in the light of it . For y light must , we know , be maintained , and oft z tended and trimmed , or else it will but burne dimme and afford little light . Yea , if wee doe finde at any time some defect in this kinde , some restraint of spirituall comfort , let vs descend into our soules , and seriously examine our selues , whether wee nourish not within vs some secret corruption , that may choake this our ioy , and like a thicke fogge , or a filthie vapour ascending vp in our soules , may keepe the light of Gods countenance from shining in vpon vs so brightly as otherwise it would , or peraduenture formerly it hath done . Againe , Is this seed sowen alreadie ? and is there a sure crop to come of it ? Then , as the Psalmist thereupon here inferreth , a Reioyce , yee righteous , and be glad in the Lord. Bee not as ground or land that lieth wholly vnsowen . Full glad is the Husbandman when hee hath had a seasonable seed-time , and hath got his graine once well into the ground . But how merrie , thinke you , would he be , if hee could haue his crop secured ? This should therefore serue againe to incite and stirre vp all Gods Children , to constant and continuall ioy and reioycing , hauing so sound a seed of ioy sowen in them , and being so sure of a large and plentifull crop of it : to say with the blessed Virgin , b My soule doth magnifie the Lord , and my spirit reioyceth in God my Sauiour : And with the Spouse in the Prophet , c I will greatly reioyce , and my soule shall be ioyfull ( for why should it not be so ? ) in my God ; euen d in the God of my saluation . Yea it may well serue to checke vs , for that fondly and wilfully we suffer our selues by euery slight and trifling occasion to be bereft of this ioy , whereof Gods mercy and goodnesse hath in part put vs here in present possession . There is e a childish and peeuish humor naturally in euery one of vs : and some tang and taint of it we may obserue euen in Abraham ; f Feare not , Abraham , saith GOD himselfe to Abraham ; I am thy buckler , and rich reward . But , Lord , what wilt thou giue me , saith Abraham to GOD againe , so long as I goe childlesse ? As if all he had were nothing , or he could haue no ioy of any thing , so long as he was without that one thing , so long as he wanted a sonne and heire : as g Haman had no ioy of all his wealth and honour , and grace and fauour with King and Queene , so long as h Mordecai crouched not to him , nor fawned on him , as others did . And the like wayward humour is too rise with the most of vs. We are like i children with whom toyes and trifles are more regarded than matters of greater worth and weight : and who therefore k if some one of those toyes be taken away from them , though they haue many more of them besides , will in a pettish humour cast all the rest away after it , and sit whining for that one . The losse or want of some one trifle , and that such sometime as a Christian man or woman might well be ashamed to make any reckoning or account of , that either we had and haue lost , or doe want and would haue , I say not of l a childe , or of a friend , or a father , or of some worldly meanes , ( that the most are wont most m heartily to mourne for ) but of a fine ruffe , or a new fashion , or of a good looke from some great one , or of a bowe of the knee from some inferiour one , or of an hawke , or an hound , or n a whelpe , ( for euen so low , and yet lower , doe our base affections oft deiect vs ) doth so affect vs , and goe so neere to the heart with vs , that o it is a meanes many , too many , times to abandon all ioy and mirth with vs , as if all the p gratious fauours of God towards vs in Christ Iesus , and all the q rich and glorious hopes of our eternall inheritance with him , were all nothing in comparison of such a trifle as that , or not able to ioy and cheere vp our hearts without it . This childish and sottish qualitie should we euery one of vs take notice of in our selues , of too much pronenesse at least vnto it , and r striue and labour against it , as being worthily ashamed of it , and considering with our selues , what an vnworthy thing it is , that the loue and losse of such pidling toyes , yea or of any worldly thing whatsoeuer , should preuaile so farre with vs , as to depriue vs of that ioy and comfort that our blessed estate in Christ Iesus euen for the present may well minister vnto vs. An Heathen man telleth a Courtier that had lost his Sonne ; that s hee had no cause to mourne , either for that or ought else , as long as his Soueraigne was in safetie , and hee in fauour with his Soueraigne , hee had all things in him ; and should be vnthankfull to his good fortunes , if he were not cheerefull both in heart and looke , so long as things stood so with him , as then they did . How much better may it be said to euery true Christian , let his wants and his losses be neuer so great , that he hath little cause to mourne for them , so long as hee is in grace and fauour with God ; t hee hath all things in him , and u so long therefore he is happie , and he haue nothing else but him . And exceeding vnthankfull is he to Gods goodnesse , if the apprehension of it x fill not his heart at all times with gladnesse ; vnworthy is he of saluation , by Christ , that cannot y at any time finde matter of reioycing in Christ. Yea , but how can we reioyce , peraduenture will some say , z amids so many crosses and calamities as Gods Church and Children are daily vexed and annoyed with , yea and our selues also among the rest ? Or how can wee reioyce , when we haue so many sinnes and corruptions to be sory for ? Yea , how may we lawfully reioyce , when a we are called vnto heauinesse and solemne humiliation , when we are commanded and enioyned by God , to mourne and lament ? When either our owne estate or Gods Churches is such , that b not to be sorie , and to be euen sicke with sorrow , may well seeme a sinne ? To this I answer : 1. We must euer remember so to keepe one Commandement , that we breake not another . c Repent , is one Commandement ; d Reioyce , is another . And he that commandeth the one , hath enioyned also the other . As Saint Iames therefore reasoneth , e Hee that said , Thou shalt not kill , hath said also , Thou shalt not commit adulterie ; though thou doest not kill therefore , yet if thou doe commit adultery , thou art a transgressor . So here , he that hath commanded vs to be sory for our sinnes , and for the afflictions of our brethren , hath commanded vs also f euermore to reioyce . And therefore though wee faile not in sorrow for our sinnes , or for our brethrens afflictions , yet if we wilfully banish and abandon this spirituall ioy which Gods Spirit requireth of vs , we make our selues thereby guiltie of sin in Gods sight . A sinne it may be g not to be sory at some time : and a sinne it is for Gods Childe at any time not to ioy . They say that h Negatiue precepts or prohibitions only , tie at , and vnto all times : But this Affirmatiue iniunction also concerning a Christian mans ioy , i admitteth no intermission , but tieth vnto all times . Sorrow may be sometime out of season : this spirituall ioy , as of some food wee say , is neuer vnseasonable . The godly are at some times k prohibited the one : they are neuer inhibited , but enioyned euer the other . Yea marke what I say ; it is vndoubtedly true : Albeit few be prone to offend that way , yet a man may offend euen in excessiue sorrow for sinne , in thinking too much on his sinnes , in mourning vnmeasurably for his sinnes . If such thy meditation of thy sinne , and sorrow for thy sinne shall so farre preuaile with thee , that thou art wholly l swallowed vp with it , or by meanes of it , art either m detained from , or disabled vnto , and made wholly vnfit for the performance of other necessary duties , that thy sorrow doth then make thee guiltie of sinne , and thou hast iust cause to be sory for that sorrow . 2. Ioy and griefe , in some degree at least , may well stand together . As true ioy may well stand with some feare . n Reioyce before him , saith the Psalmist , with feare . So * true ioy may well stand with some griefe . o As sorrowing , saith the Apostle , and yet alwaies reioycing . He that hath commanded vs to sorrow sometime , would neuer else haue enioyned vs p at all times to reioyce . There is ioy euen in griefe ; as there is griefe euen in ioy . Yea , though it may seeme strange , yet it is questionlesse true , the greater griefe sometime the greater ioy ; and the greater ioy , the greater griefe . A man may at the same time both be exceeding sory for his sinne , and yet reioyce exceedingly in the apprehension of Gods mercie , in the free pardon and forgiuenesse of it . Yea , the greater griefe a man hath for his sinnes , the more cause of ioy hee hath euen in that regard . And the greater ioy a man hath in the apprehension of Gods fauour in the forgiuenesse of his sinne , the greater griefe and sorrow for his sinne it vsually worketh in him . As where q the seruile feare ceaseth , that regardeth nothing but wrath , there the filiall r feare of offending groweth vsually most rife : For s the more a man is assured of Gods loue towards him , the more he loueth God ; and t the more he loueth him , the more afraid is he of offending him : So u where the inward gals cease of a guiltie conscience , there sincere griefe for sinne groweth fresher than euer before . To illustrate this by some familiar comparison . Suppose one that stood guiltie of high Treason against his Soueraigne , and that not in some inferiour kinde , but in the highest degree , either hauing made a violent assault vpon the person of x the Lords Anointed , or hauing not by accident , as y he sometime that slew Craesus his Sonne , but by a malitious traine taken away the life of his only Sonne that should haue succeeded him , hauing no other issue , in the Kingdome ; and hauing been arraigned and condemned for the same , yet should by his Soueraigne out of his gratious disposition , and at the earnest suit of some about him , haue the fact pardoned him , and his pardon sent him . This partie doubtlesse , as he could not but exceedingly reioyce in so vndeserued , in so vnexpected a fauour ; so withall , if he had any sparke of grace or good nature at all in him , the very apprehension of his Soueraignes gratious disposition , would make him mourne for his foule fact more than euer before , considering with himselfe how wretchedly and vnworthily hee had caried himselfe toward one whom he found so gratiously , beyond and aboue all , either expectation or imagination , disposed . The case is ours in effect : and not to insist long vpon application of it : It may hereby plainly appeare , how spirituall ioy , may well stand with godly griefe , and these two affections that seeme the one contrary to the other , may yet agree well together in a Christian mans soule : since that the more a man ioyeth in the assurance of Gods goodnesse toward him , the more he must needs grieue to consider how by his wicked and rebellious courses , hee hath demeaned himselfe wretchedly and vnworthily toward that God , whom he findeth so gratiously affected toward him . z A man may mourne for his sinnes then , and yet reioyce in Gods mercie ; be sorie for his transgression , and yet haue ioy of his pardon . And in like manner may he be grieued heartily for the present afflictions of Ioseph , and that euen so as hee may be sicke with griefe againe ; and yet withall be cheered and comforted in the consideration of that happie issue of them , that a Gods fatherly care of his Church , his power , his prouidence , his gratious promise , and his owne Faith building thereupon , giue him good hope and assurance , that they shall haue in the end . For the Griefe of Gods Children in these cases is not a desperate griefe , but b a sorrow mixt with Faith and Hope . c It is but a storme , said that good Bishop , and within a while it will ●uer . And , d The Rod of the wicked , saith the Psalmist , shall not rest vpon the Lot of the Righteous . e Nor will God vtterly cast off his people ; f nor forsake his inheritance for euer . g But though he send afflictions in vpon them , h to scoure and to cleanse them , yet i he will returne againe to them , and haue compassion on them , k according to the multitude of his mercies ; and l turne againe their Captiuitie , as the Riuers in the South . m When he hath by their aduersaries wrought his owne worke vpon them , ( for n euen such also doe his worke , though against their owne will : ) o hee will turne his hand vpon them , and p vtterly destroy them , r as the Father s to please the Childe againe , and to testifie his reconcilement to it , is content sometime to cast the rod into the fire , that he had corrected it with before . Yea the more men take Gods wrath to heart , and the more they are humbled vnder his hand , ( be the same either on themselues or others , ) the more comfort may they haue in their humiliation , as conceiuing thereby the greater hope and assurance , that God will in mercie the sooner hasten the deliuerance of his distressed ones , and the confusion of their oppressors . And thus againe may a man t mourne as heartily for the sins also of others , as he doth or would doe for his owne , and u lament euen with flouds of teares their folly , and misery like to ensue on it ; and yet x haue ioy withall of his owne conuersion , and assurance of saluation : as y those that are safe on shore , hauing escaped shipwracke , may at the same time both commiserate the distresse and danger of those that are still wallowing in the Sea amids the waues , and bickering with the billowes there , in ieopardie euery instant to be swallowed vp irrecouerably in the deepe ; and yet the whilst reioyce also in , and be thankfull vnto God for their own safetie . Ioy and griefe therefore may well concurre and agree together . z Nor doe Gods Commandements herein crosse or contradict one another . Wee may well sorrow sometimes , and yet alwaies reioyce . 3. Euen in the greatest afflictions may Gods Children haue much ioy . For , * To the iust , or the vpright , ariseth light in darknesse , saith the Psalmist . “ The vngodly meet with darknesse oft in the day : the godly haue light oft euen in the night : † The Sunne goeth downe at noone-day oft with the one : it riseth oft euen at mid-night with the other . a In whom you trust , saith Saint Peter , and reioyce with a ioy vnspeakable and glorious ; albeit , by occasion of manifold temptations , yee are for a season in some sorrow . And , b My Brethren , saith Saint Iames , count it exceeding ioy , when you fall into many trials or troubles . And , * Great is my reioycing ; I am full of comfort ; I haue ioy ouer-abundant in all my tribulations , saith Saint Paul. They may retaine ioy in them , yea they may draw matter of ioy from them . c They may retaine ioy in them : For it is another kinde of matter , and a matter of farre greater consequence , that is the ground of their ioy . d A Christian mans ioy dependeth not vpon freedome from afflictions , but e vpon the assurance of Gods fauour towards him for the present , and vpon his hopes of future matters . Yea they may draw matter of ioy from them : Since they doe , or may know that they are good for them , and doe worke for their good : f I know , saith the Apostle , that this shall turne to my saluation . And , g All things worke together for the good of those that loue God. And as the sicke man therefore may reioyce at the comming of the Surgion , ( though he know full well that hee must needs put him to much paine , ) that commeth to saw off some part gangreaned , or to cut him of the stone : So may the godly haue ioy , not in only , but * of those afflictions that befall them , knowing them to be h Gods louing and fatherly chastisements of them for their good ; and considering that i though no such chastisement for the time seeme ioyous , but grieuous , yet they bring forth the peaceable fruit of righteousnesse in those that are therewith exercised . And this the rather , when the afflictions that befall them are such , as tend directly to giue them the greater assurance of their future eternall happinesse . As the Apostle telleth the Philippians , That k their aduersaries rage and furie against them , was as wel an euident signe of the saluation of the one , as of the destruction of the other : and the Thessalonians , That l their sufferings for Christ and his Kingdome , did euidently shew that God had vouchsafed them a part in that Kingdome , for which he had called them in such sort to suffer : and that m their troubles here were a pledge and seale of their eternall rest there . For , n This is a true and a sure assertion , saith the same Apostle , that if we die with Christ , we shall liue with him ; if wee suffer for him , wee shall reigne with him . And why may not Gods Children reioyce then , euen in their greatest afflictions , when they shall consider that o this p light trouble that lasteth but for a short season shal procure vnto them , as the Apostle speaketh , q . an exceeding excessiue eternall weight of glory . For the further confirmation and fuller illustration of this point , consider we the Nature of that excellent Creature , one of r the first of Gods workes , that this Ioy of Gods Children is compared to in my Text. Concerning which , I will make bold to insert here a very comfortable Meditation of a Namelesse Author , and that somewhat more largely , because the Booke is not commonly to be had . s We see and proue , saith this Author , by daily experience , how powerfull and dreadfull a thing the darknesse of the Night is . For when it falleth , t it couereth and muffleth vp the face of the whole world ; u it obscureth and hideth the hue and the fashion of all creatures ; it bindeth vp all hands , and breaketh off all imployments ; ( x The Night commeth , saith our Sauiour , wherein no man can worke ; ) y it arresteth and keepeth captiue all liuing wights , men and beasts , that they must be still and rest there , where it arresteth them ; yea z it maketh them fearefull and faint-hearted , full of fancies , and much subiect to frights . It is of all others such a powerfull and vnconquerable Tyrant , as no man is able to withstand . And yet neuerthelesse , a it is not of that might that it is able to ouerwhelme , or to quench the least light in the world . For we see that b the darker the Night is , the clearer the Stars shine : Yea the least c candles light that is lighted , withstandeth the whole night , and not only suffereth not the darknesse to couer , or to smother ano oppresse it , but it giueth light also euen in the middest of the darknesse , and beateth it backe for some space and distance on euery side of it : So that which way soeuer it is borne , or wheresoeuer it commeth , there must darknesse depart and giue place vnto the light ; all the power and the dreadfulnesse of it , cannot helpe or preuaile ought against it . And though the Light be so weake , that it cannot cast light far about , or driue the darknesse far from it , as in the sparke of an hot coale , yet cannot the darknesse couer or conceale , and much lesse quench it ; but it giueth light to it selfe alone at least , so that it may be seene a far off in the darke ; and it remaineth vnconquered of the darke , though it cannot helpe other things , nor giue light vnto them . Yea ( that that is yet more wonderfull ) d a rotten shining peece of wood , which hath the faintest light that can be found , yet remaineth inuincible of all the power of darknesse ; and the more it is compassed about with darknesse , the clearer light it giueth . So little is darknesse able to ouercome or keepe downe any light ; but that it ruleth , and vanquisheth , and expelleth the darknesse , which else ouerwhelmeth , and suareth , and fettereth and putteth all things in feare . Now if this Naturall Light , but e Gods Creature , be so powerfull and so able to preuaile against the darknesse of the Night : Why should not that spirituall Light , that f Gods Spirit doth kindle and set vp in the hearts of Gods Children ? Yea why should not God himselfe , g the only true and eternall Light , h the Creator of that Light , and the i Well-spring of Life and Light , k dwelling himselfe by his Spirit in the hearts of the Faithfull , l be able to afford them light in darknesse , and to minister sound ioy and sweet comfort vnto them , in the very midst of their heauiest and most hideous afflictions ? Hee can doubtlesse doe it at all times ; yea and many times also he doth it . For , m Blessed be God , saith the Apostle , the Father of our Lord Iesus Christ , the Father of Mercies , and the God of all Consolation , that comforteth vs in all our Troubles : Yea , that not only comforteth vs , but comforteth vs in that manner and measure , that n As our Tribulations abound for Christ , so our Consolations also abound in Christ. And certainly as Well-water is wont in Winter-time to be warmest ; so many times Gods Children in the middest of their greatest afflictions ; some * in the dungeon , some at the stake , some euen o in the fire flaming on euery side of them , haue found greater comfort than euer they did when they were free from those afflictions ; haue had such strange ioyes euen there and then imparted vnto them , as they were scarce euer before acquainted with . To perswade the godly Martyrs to courage , constancie and cheerefulnesse in their sufferings for Christs cause , the Auncients vsed a two-fold Consideration . One was , that they could expect to suffer no harder nor harsher things , at the hands of cruell Tyrants , p than diuers had done , and had been willing to yeeld themselues vnto , vpon aduice of the Physitian , at the hands of the Chirurgion . Another was , that no crueltie could be exercised vpon them , but that some q others , either out of an ardent loue & affection to their Countrey , and a zeale of the good and welfare of it , or out of a desire to maintaine their credit & reputation , or out of an affectation of future fame and renowne , or r out of a resolued obstination and obfirmation of minde , had not quietly only , and patiently , but euen cheerefully endured the like . Yea the Heathen man obserueth , that not only s those Philosophers that made Vertue the chiefe good , but t those also that pleaded wholly for pleasure , and placed all Humane , yea and Diuine Happinesse in a manner , wholly in it , yet held that a man might bee cheerefull amids the most exquisite torments that might be , u the one in the consideration of his honestie and fidelitie that hee suffered for : x the other in consideration of those pleasures and delights ( a very slight and sory comfort indeed ) that formerly he had enioyed , and now cheered vp himselfe with the remembrance of . And a the Master of that brutish Sect , when he lay on his death-bed , amids grieuous torments from the Strangury , that then held him , and inward Vlcers , professed ( if a man might haue beleeued him ) that he then liued the happiest life that euer he did . Now to reason , as the Heathen man himselfe hence doth : b If , saith he , such things be found among those with whom pleasure reigneth , why should they seeme incredible with those that follow Vertue ? c If an obstinate stiffenesse of minde , that lasteth vsually but for a spurt , could preuaile so much with some ; why should not Vertue , well grounded , that is wont to bee constant in her courses , enable others much more to as much ? So , we may well say ; d If a vaine shadow , a liuelesse image of vertue could preuaile thus farre with some : why may not true Faith and Christian Fortitude effect as much or much more with others ? e If the contemplation of former pleasures , present applause , or future fame , a vaine blast only of mans breath , be able to cary men cheerefully through such vnsufferable sufferings : how much more may f the present assurance of Gods fauour , together with the hopefull expectation of an eternall reward , be able to maintaine a constancie of cheerefull constitution in a Christian mans soule , amids the heauiest afflictions that can here be endured ? If the vncertaine hope of recouery of vnconstant health , and prolonging of a miserable life a while , and g not the shunning or shifting off , but the delaying only of death , be a meanes to cheere vp the patient vnder the saw , or launcer , or searing iron of the Chirurgion , though the paine he vndergoe seeme vnsupportable : how much more may the assurance of immortalitie ( h the onely true and sure health ) and life euerlasting shortly after to ensue , cheere vp the faithfull mans heart amids as great or greater matters , if he be called thereunto ? If the Spirit of man possest with some obstinate humour , can steele a mans heart ( as i it is reported to haue done ) to such a contempt of torments , that no torture hath beene able to interrupt his laughter , or to breake off his derision of those that haue tired themselues more than him , with torturing of him : what shall not the Spirit of God and Christ himselfe , by his Spirit , be able to strengthen and enable those vnto , k whose hearts his Spirit , and he by his Spirit possesseth ? l We therefore euen glory , not reioyce barely , in afflictions , saith the Apostle , m because the loue of God is shed forth into our hearts , by the Spirit that is giuen vs. And , n I am able , saith the same Apostle , to doe ( yea and to endure also ) any thing , ( yet not by mine owne strength , but ) through Christ enabling me . o Being strengthened with all might by his glorious power vnto all patience and long-suffering euen with ioyfulnesse . 4. There is no time , no state whatsoeuer , wherein the godly man hath not great cause of ioy . It were vnreasonable to require such incessant ioy of such euermore and at all times , had not such at all times good reason to reioyce . p Reioyce euermore , saith the Apostle : and , q In all things giue thanks . And surely , if we ought , as the same Apostle else-where saith , r At all times and in all things to be thankfull ; then questionlesse we ought at all times and in al things to be ioyful , as wel in aduersitie , as in prosperitie , as well in afflictions , as in freedome from them , as well when things fall our crosse , as when it fareth with vs as we would . The godly man then hath at al times good & iust cause of ioy : it is apparēt . For , s Gods iniunctions are not vnreasonable . But I goe a step further , and dare be bold to auerre it , that euery righteous man , euery one that is truly religious , hath at all times , if he could himselfe see it and apprehend it , much more matter of ioy , than he hath of griefe , or can haue . For what doth or can minister more matter of griefe , than Gods fauour and loue in Christ may afford matter of ioy ? And those therefore that are euer in the fauour of God , ( what should I need to adde ; and that liue in hope of eternall glory with God ? ) can at no time haue so great cause of griefe , but that they haue euen at the selfe-same time much more cause of ioy . But euery godly man is euer in fauour with God : t Euery godly man therefore hath euer and at all times , if he were so wise as to apprehend it , more ample matter of ioy by much than of griefe . Yea , but it is the Iust or the Righteous man , will peraduenture some say , that must , that may thus reioyce : And where are any such ? u Who can say , saith Salomon , I haue so purified mine heart , that I am wholly free from sinne ? No : x There is no man Iust or righteous on earth , that doth euer well , and y neuer euill . A vaine thing may it seeme then to exhort men to reioyce , when the condition annexed is such as excludeth all from reioycing . To what end is it to incite the Iust to reioyce , when there are none such that may reioyce ? The answer is readie at hand , in the latter part of the Verse . By Iust are meant all such as are Vpright in heart . Which clause is added ; Partly to exclude the Hypocrite , And partly to temper and qualifie the rigour of the tearme before vsed , if it were strictly and exactly taken . So that it is a note as well of Extent , as of Restraint : 1. Of Restraint to exclude from this ioy , and all right thereunto and interest therein , all dissemblers , all counterfeit Christians , all hollow-hearted Hypocrites ; that repent in the face , but not in the heart ; a that make a soure face , that they may seeme to fast , saith our Sauiour ; that b iustifie themselues in the sight of men , but God seeth their hearts what they are , and seeth them to be farre other than either they should be , or they pretend themselues to be . 2 Of extent , to extend and enlarge this ioy , the ground of it and the right to it , to all that are single and sincere-hearted : and so to giue and afford a share and a portion in it as well to those that are sincerely righteous on earth , as to those that are perfectly righteous in heauen . It is as a key to let in the one ; It is as a bolt to spar and barre out the other . To cleare this further by a distinction or two of Bernards and Ambrose . There are six either sorts or degrees of Iustice or Righteousnesse . 1. Ficta , sed non recta : fained or counterfeit Righteousnesse , but not sincere or sound . Such as c the Pharisies was . d A righteousnesse in outward shew and semblance , but not in inward truth and substance . Like e counterfeit coine , that hath the Kings stamp indeed , but is base and bad metall , and is therefore nought worth . 2. Recta , sed non pura , non perfecta : A Righteousnesse , sound and sincere , but not perfectly pure . When , though sinne doe f remaine still with men , yet it doth g not reigne in them . There is a mixture in them , as of Light and Darknesse , dimnesse at least , in a painted glasse , died with some obscure and dimme colour : it is transparent and giueth good , but not cleare and pure light . And h such is the righteousnesse of all faithfull persons while they liue here . 3. Pura , sed non firma : A righteousnesse pure and perfect , but not firme & permanent . Such was the Righteousnesse of our first Parents before their fall . i Pure and perfect it was : for k such did God create them : they had no sense at first of any euill motion at all in them , much lesse did they yeeld or giue any consent to any such . But l firme and permanent it was : ( it might haue beene , if they would : ) for m they changed wilfully that estate that God created them in , and so fell away from that their originall Righteousnesse . 4. Firma , sed finita : A righteousnesse not pure only , but firme too , yet finite : Such is n the righteousnesse of the elect Angels , and of o the blessed Saints glorified in part now in heauen : and shall be of p all the Elect as well Men as Angels after the last day . 5. Infinita : An infinite righteousnesse . Such is the righteousnesse q of God alone ; of him that is not righteous onely , but euen Righteousnesse it selfe : and the Righteousnesse of all Creatures both men and Angels put together , is as r none in regard of his , being the same with himselfe . The first of them is , in this tearme , excluded from sound ioy ; the second is admitted to it , as well as the third or the fourth , yea therefore rather than the third by much , because it is sure in time to attaine to the fourth : and it may well therefore constitute a distinct sort or degree to make vp the number propounded at first , to wit , imperfecta , sed firma , or firma , sed non pura , non perfecta : * An imperfect Righteousnesse , but yet firme ; or a firme and permanent Righteousnesse , though not yet pure and perfect : Since that the Grace of God begun here in the Hearts of his holy ones , though neuer so infirme and weake in it selfe , yet being s supported and vpheld by the power of his Spirit , is sure neuer wholly or fully to faile : but as the light that the Moone receiueth from the Sunne , though to our seeming but very little at first shortly after the change , as we tearme it , yet it increaseth more and more daily , till it come to the full ; so shall t the light of Grace in Gods Children , though u but little , scarce sensible at the first either to others or themselues , yet it shall grow on till it come to it full growth ; which when it hath once attained , ( that which will not be in this life ) it will neuer ( herein contrary to the manner of the Moone ) impaire or abate againe . So that the Point that hence ariseth is this , that Ioy belongeth to the Vpright , And to the Vpright only . First to the Vpright ; that is , as well to those that be sincere-hearted , as to those that be perfectly and exactly righteous : yea to all vpright , bee they strong or weake ones , bee they well growne , or but new borne babes in Christ Iesus . For whereas there are two ranckes of Men truly Righteous : The former of such righteous ones as neuer fell , neuer sinned : the estate of a the elect Angels , that * need no repentance , that like the Prodigals elder Brother , b neuer left their Fathers house , c nor euer offended him in ought . The latter of such righteous ones d as haue fallen indeed , but are risen againe , through Gods mercie in Christ their Sauiour , e restoring them in part , and raising them vp againe by “ repentance : the state of all the faithfull in part f renewed , and regenerate , and restored againe to their Originall Righteousnesse : Or to come nearer to the Point ; The former of those that are g righteous in regard of a perfect habite , or an absolute perfection of righteousnesse : And h so our Sauiour Christ only here on earth was ; and i the Saints saued now in heauen are . The latter of those that are k righteous in regard of the desire , studie , endeuour , and imperfect practise , rather than perfection of righteousnesse : Such as sincerely desire to feare , and to serue God ; and endeuour constantly to doe his will : as haue respect to Gods Commandements : and thinke vpon them to obserue them : though they cannot keepe or fulfill them so as they should : that follow after righteousnesse , as a worke-man doth his trade , that he hath bound himselfe an apprentice to , though he be not yet his crafts-master : And so l Iob is said to be Iust , though he had his infirmities and failings , by his owne confession , m not a few . So n Zacharie and Elizabeth are said to haue beene righteous in Gods sight ; that is , truly and sincerely , though not perfectly , righteous : for they were o not also without their wants . And euen these latter also haue right to , and may haue part in the ioy here propounded as well as the former , though the former enioy it farre more fully than they doe . For , p God will be mercifull , yea he hath alreadie beene , and is mercifull , to those that set their hearts aright , & q that desire to feare his name . And , r I will be with him , saith God of Salomon , if he endeuour to doe my will. And , s Then , saith Dauid , shall I not be confounded , when I haue respect to all thy Precepts : & t When I am vpright with my God. And , u The louing kindnesse of the Lord is from euer and for euer , vpon those that thinke vpon his Commandements to do them . And , x He that followeth after Righteousnesse shall finde Honour and Life ; true honour and eternal Life . For y vnto those that by patient perseuerance in well-doing seeke honour , and glory , and immortalitie , will God render Life eternall . And therefore to such also , euen in expresse tearmes is ioy promised ; and such also in expresse tearmes are enioyned to reioyce . a The righteous shall be glad in the Lord , and trust in him ; and all ( without exception ) that are vpright in heart , shall reioyce . And as here , Light is sowen for the righteous ; so else-where , b Light in darknesse ariseth to the vpright . And againe , hauing in the beginning of the Psalme pronounced them blessed , not that neuer sinned , but c that haue sincerely repented them of their sinnes ; in whose soule there is no guile : he concludeth with an incitement , yea an iniunction laid vpon all such to reioyce : d Be glad , yee righteous , and reioyce in the Lord ; and be merry , yea shout for ioy , all yee that are vpright in heart . And if there be * great ioy in heauen for such ; sure there may well be much ioy also here on earth vnto such . And this may be further confirmed vnto vs , if we shall consider : 1. That it is not so much the quantitie , as the qualitie and sinceritie of his grace in vs that God principally regardeth . e A little pale and course Gold is of much more worth than much bright Copper , than much fine Brasse . And f a good peece of Gold is true Gold , though it be bemired and besmeared with durt ; an ingot of Gold , is good Gold , though it haue much drosse still mixt with it . “ Nor will a man that is in his wits cast away his money , be it Gold or Siluer , for the foulnesse of it , or the Gold-smith his wedge for the drosse that is mixt with it : but where he meeteth with neuer so little good gold , and it be but a grain or two , mixt with neuer so much drosse , he will not leaue the gold for the drosse , but keep the drosse with the gold , till he haue fined it , and so seuered and freed the one from the other . In like manner here : Gods grace in the hearts of his Children , though it be mixt still with many infirmities , yea and corruptions , yet is it true Grace , and much better than all those seeming g shadowes , and though glorious , yet but counterfeit shewes of it , that are found either in Heathen mens liues , or in the courses of Hypocrites . Nor will God therefore , in regard of those infirmities and corruptions mixt with it , reiect it , but rather haue a care of them in whom it is , h to cure and to correct them , that his Grace by the remouall and amendment of them , may grow daily more pure , till it come at length vnto i a perfection of puritie . 2. That with God k the will is accepted for the worke , and the desire and endeuour for the deed . As it is in euill ; l the very studie , desire and endeuour of doing euill , maketh a man to stand guiltie of euill doing in Gods sight , albeit he doe not , because he dare not or cannot doe what hee desireth . m He that looketh but on a woman to lust after her , saith our Sauiour , hath alreadie committed adultery with her . And , n He that hateth but his brother , saith Saint Iohn , hath alreadie murthered him in his heart . o A strange matter , saith Augustine , the woman is still honest , and yet art thou an adulterer ; the man is aliue still , and yet thou art a murtherer . So is it also † in goodnesse : the studie , desire and endeuour , the constant studie , sincere desire , and earnest endeuour of holinesse and righteousnesse , make a man esteemed holy and righteous in Gods sight , though hee cannot yet attaine to that measure of it that he would . God regardeth more what he desireth and endeuoureth to be , than what he is ; hee respecteth more what he desireth and endeuoureth to doe , than what he doth . 3. That God exacteth no more of his , than he hath bestowed on them . p He requireth not the gaine of ten talents , where he hath giuen out but fiue , or the profit of fiue , where he hath conferred but one only . q He is content to accept of his what they are able to afford , in grace and mercy pardoning , passing by and remitting the rest . r Cursed is the Deceiuer , or the Coosener , saith the Prophet , that hauing a s sound or a fat Male in his flocke , bringeth a corrupt carion or a leane starueling to God for a sacrifice . But t he is not accursed that bringeth no better , because he hath no better to bring . Yea obserue we in the legall sacrifices and oblations , how low in mercie God descendeth . It is true that if men should serue God and sacrifice to him , according to his state and his greatnesse , u all the wood of Lebanon would not serue to burne , nor all the beasts that be in it suffice for a sacrifice ; yea little enough would all the wood in the world be , and all the cattle therein to it , to make vp but one sacrifice . Yet see how low God is content to stoope herein , in regard of mans beggerlinesse , not able to giue or offer ought worthy of God. x Hee is content to accept of a sheepe or two , or a lambe or two for a sacrifice ; or if a man be not able to bring so much , he is well pleased with one ; or if he want meanes for a lambe , he is not vnwilling to take a paire of Turtle Doues , or two little Pigeons in stead of it ; yea if a mans abilitie bee not able to reach so farre neither , y an handfull or two of flower , with a corne of salt or two , shall suffice as well as ought else , where it is brought and offered with an honest heart . And it is more than once or twice inculcated for the comfort and encouragement of weak ones , a of the poorer sort , that were not able to offer as the rich did , and might doubt therefore of the like acceptance : b Looke what he is able ; according to his abilitie ; euen what his hand is able to reach vnto ; and it shall be accepted . c The Poore Widowes two mites were as acceptable to God , as the largest offerings of the richest . d Hee measureth the gift not by the worth or the greatnesse of it , but by the might and the minde onely of the giuer . And e if there be in a man a willing minde , saith the Apostle , it is accepted not according to what hee hath not , but according to what hee hath . God regardeth in his not so much what they should , as what they can and are willing to doe . And f what thou wouldst doe but canst not doe , saith Augustine , God accounteth as done . 4. That it is not so much our inherent righteousnesse in regard of the worth , dignitie , and excellencie of it , much lesse in regard of any puritie and perfection in it , but g as it is a fruit of Gods loue , a token of his fauour , a signe and marke of our adoption and iustification , and a pledge and pawne of our future glorification , that is the ground and matter of our ioy : not it selfe so much , as that , that it giueth vs assurance of . 1. As it is a signe and seale of our Adoption . For our Regeneration whereby this righteousnesse is restored , wrought and begun in vs , doth ratifie and seale vp our adoption vnto vs. Since that h none are the children of God by adoption , but those that are so also by regeneration . And i all that are so by regeneration , are by adoption also such . The least and lowest degree therefore of sincere and sound k sanctification being an effect and fruit of regeneration , is a certaine signe of adoption , and may minister a sure argument to him that hath it , that he is the adopted childe of God. Now l as parents loue their children , not so much for their wit or comelinesse , or the like qualities , as because they are theirs ; So doth God loue his Children , euen because they are his Children : yea m had he not loued them before they had any good qualitie in them , for which hee might affect them , they had neuer come to haue any such . And as Parents affect as well , and * delight as much in their little young ones as in those that be well growen or at mans estate , as well in those that are not able to earne the bread that they eat , as in those that are able to doe them the best seruice : n nor is any father so vnnaturall , that because his childe being weake and wearish , sickly and cra●ie , as being full of bleach or some other such like troublesome infirmitie , is in regard thereof somewhat waspish and way-ward , especially being a good natured and a dutifull childe otherwise , will for that cause the lesse either regard or affect it : no , we are wont rather to be the o more affectionate toward them , and the more tender and charie of them , when it is so with them . Yea , I say not , what infirmitie , but what disease almost is there so loathsome , as will keepe a mother from tendering and tending her childe ? In like manner is it with our heauenly Father , whose loue and affection to his goeth infinitely beyond the loue and affection of any earthly father or mother whatsoeuer . For , p as a Father , saith the Psalmist , is pitifull vnto his children ; so is the Lord pitifull to those that feare him . And q the most naturall mother , the kindest and tenderest parent that is , may sooner forget or not regard the fruit of her owne bodie , than hee can forget or not regard them . And , r I will spare them , saith hee , that feare me , and thinke on my name , as a man spareth his owne Sonne that serueth him . Hee loueth and delighteth in his little s weake ones , his nouices , his young t babes in Christ , that can scarce almost creepe , much lesse goe well alone yet , as well as in his great ones , his strong , his well growen ones , that are able to helpe and to tend others . For u the Lords delight is in all those that feare him , and that rely vpon his mercy . Hee is content to accept of at their hands what they are able . As a little done by a Son , giueth his Father much better contentment , than a great deale more done by a meere stranger or a seruant . And there is the difference betweene a Sonne and a Seruant ; that a Seruant if he cannot do his Masters work , x his Master will not keepe him , hee must goe seeke him some other seruice ; whereas a Sonne , albeit he be not able to doe ought , yet y hee is not therefore cast off ; his Father keepeth him not for the seruice that he doth or can doe him , but he keepeth him because he is his Son. Yea it is not the wants and infirmities and imperfections , or the remainders of sinne and corruption in Gods children , that can cause God to cast them off or to abhorre them . z Our corruptions shall not hurt vs , if they doe not please vs , saith Augustine . Nor is it so much our corruptions as our pleasing of our selues in them that maketh God to be displeased with vs. Any beginning of sincere sanctifying grace then argueth Gods Childe ; and a weake Childe of God being yet a Childe of God , as well as a strong , hath good cause and great cause therein to reioyce . 2 This a inchoate Righteousnesse , or b first fruits of Gods Spirit , is as a sure signe and seale of Iustification and Adoption , ( for c Iustification also and Sanctification are neuer sundred or seuered ; all that are truly iustified are sincerely sanctified ; and all that are sincerely sanctified , are truly iustified also : ) so is it a firme pledge and pawne , or d earnest rather , of future glorification , and of whatsoeuer of Gods gratious promises remaineth yet to be made good . Christ is , as I may so say , * the Suretie we haue for them . He is as e our Suretie to God , for the discharge of our debt : so Gods Surety to vs , for the performance of his promises . And Gods Spirit in the graces of it , is the earnest that he hath giuen vs alreadie before-hand , for the better assurance of what is to follow . f All the promises of God are in Christ , Yea and Amen , that is , firme and stable , saith the Apostle . And , g It is God that establisheth vs with you in him ; who hath also annointed , and sealed vs , and put the earnest of his Spirit in our hearts . And h this holy Spirit of Promise , wherewith we are anointed and sealed , is the earnest of the inheritance by Christ purchased for vs , for assurance of possession . As a peny therefore giuen in earnest bindeth as firmely as a pound ; if the partie at least be a sure and sufficient man that one dealeth with : so euen the smallest measure of sincere grace being Gods owne earnest , bindeth him in regard of his promise accompanying it , ( for i without some such word of agreement and promise , it could not be an earnest : ) to the making good of all his gratious promises , made to the faithfull in generall , to those that haue receiued it in particular ; and may as well therefore * minister good hope , and giue vndoubted assurance of the performance thereof vnto them in due time . And as a weake , but a true Faith , may as well lay hold vpon Christ , and receiue him by God offered it , as well as a strong ; as k a feeble and a shaking hand may as well receiue a Kings almes , as the lustiest and the ablest mans hand that is : So euen a weake beginning of sauing and sanctifying Grace , if it can be discerned and discried amids a multitude of wants , may as well giue assurance both of present grace and fauour , and of future glory with God , as the greatest measure that may be . And as a peece of Gold that such a poore sicke mans weake hand receiueth of the Kings gift , may as much glad him at the heart , stand him in as much stead , and doe him as much good , as that that is receiued with a better : So Gods gift by a weake Faith receiued and apprehended , may as well comfort a mans soule , and as well ioy him at the heart , being it may stand him in as much stead , and be as beneficiall to him for his good , as being receiued by a stronger . Yea , the maine and principall matter of our ioy here , being grounded vpon not so much what we haue alreadie , as what wee l hope for , and shall haue : though a peece of gold be better worth , and a man therefore may doe more good with it , than he can with a small peece of siluer , yet the latter may altogether ioy a man as much as the former , in regard of the inheritance that is assured vnto him by either : So a poore quantitie of Grace , though it cannot for the present so much benefit a man , either to doe so much good to him , or to others by him , as a richer & larger portion of grace may ; yet in regard of the heauenly inheritance and future glory , that it is an earnest of , the one may well minister as much ioy as the other , because the one giueth good assurance of the very selfe-same in effect and substance with the other . Euery sincere Christian then , be he weake or strong , hath much matter and good ground of ioy . m Let all , saith the Psalmist , that are vpright-hearted , reioyce . But The Hypocrite hath no cause ●o reioyce . As Simon Peter told Simon Magus , n Thou hast no part nor portion in this businesse , for thine heart is not vpright in Gods sight : So the Hypocrite hath no part nor share in the Ioy of the Iust , because he is not vpright-hearted , his heart is not single nor sincere in Gods sight . o The ioy of the Hypocrite is but momentanie , saith Zophar in Iob ; it is no true , no sound , no permanent Ioy. As their repentance is , so is their reioycing : as their godlinesse is , so is their Ioy. As p they repent in the face , but not in the heart : So q reioyce they may in the face , but not in the heart . As their godlinesse is all in outward shew , nothing in substance nor in truth , and r therefore it is of no constancie at all , of no continuance . ( s Thy goodnesse , saith God , is as a morning cloud , that is dissolued as soone as the Sunne breaketh forth , and as the dew , that melteth and is dried vp , as soone as the Sunne shineth on it . ) So is their ioy only a superficiall , a seeming reioycing , and it shall not therefore last long , but it shall fade and faile soone , as their goodnesse and godlinesse doth . And no maruell : For , 1. Whence ariseth the ioy here spoken of ? Yea , whence springeth all true , sound and constant ioy , but as before was shewed , t frō the present u assurance of Gods fauour here , and x the hopefull expectation of eternal happinesse hereafter ? But the Hypocrite hath neither Faith nor Hope , neither Faith that may giue him assurance of the one , nor Hope that may put him in expectation of the other . No Faith , no such Faith at least , as may giue assurance of Gods fauour . For the Faith that doth that , must be y a Faith without hypocrisie , a Faith vnfained : And how can his Faith be without hypocrisie , when he himselfe is but an hypocrite . No Hope , such at least as is certaine and z vnfaileable , such as is the Hope that is * founded on Faith vnfained . For a What hope can the Hypocrite haue , though he haue heaped vp neuer so much , saith Iob , when God snatcheth away his soule . b The iust man hath hope euen in Death , saith Salomon . But then doe the Hypocrites hopes faile him , if not before , c When hee dieth , saith Salomon , his hopes all die with him . d Where no Hope then , no ioy : where no Faith , no Hope : and the Hypocrite therefore hauing neither Faith , nor sure Hope , cannot haue any sound ioy . 2. In the light of Gods countenance is the Ioy of the Godly . e Blessed are they , saith Ethan , that walke in the light of thy Countenance , O Lord : such may indeed continually reioyce in thy Name . But the Hypocrite as he cannot delight in God , so he can haue no list to come into Gods sight , much lesse to walke before him , or in the light of his face , as those doe , and well may , that are vpright . For f how can the Hypocrite , saith Iob , delight himselfe in the All-sufficient ? Or what heart can he haue at all times to call vpon God ? Or consequently to depend vpon him ? And againe , g Though God slay me , yet will I trust in him ; and I will approue my waies in his sight : ( to wit , for the integritie , for the sinceritie of them : ) And hee shall be my Sauiour and my saluation ; when the hypocrite shall not dare to appeare in his presence . And indeed with what confidence can any hypocrite appeare before God , when though he may delude man , yet he cannot beguile God ? For h God seeth not as man seeth : Man seeth the face , but God seeth the heart . ( There is no deluding of him with vain shewes , no more than cozening of i a skilfull Mint-man with counterfeit coine . ) When all that they doe is most loathsome and abominable in Gods sight ? When all their masked deuotion is so farre from pacifying Gods wrath , that it is but a meanes rather to aggrauate and exasperate it against them ? For k the hollow-hearted , saith Elihu , doe but heape vp and increase wrath . What ioy can the hypocrite then haue to come into that light , l that discouereth his hypocrisie , that laieth open his deceit ? m The light , saith Iob , is as the shadow of Death to such . Or what assurance can hypocrisie giue of Gods fauour , when there is nothing that doth more than it procure his displeasure ? n His Lord will giue him his portion with hypocrites , saith our Sauiour , when he would intimate that such an one should most seuerely be punished . 3. Is righteousnesse the root of ioy ? o Righteousnesse , and peace , and ioy , saith the Apostle . And doth ioy spring from righteousnesse ? Then can the hypocrice haue no true ioy , because he hath no true righteousnesse . For as counterfeit coine is no coine ; nor will in payment goe as current for the procuring of ought to him that hath it ; so counterfeit righteousnesse is in deed and truth no righteousnesse , nor will to any good purpose stand him that hath it in stead . Yea as p he is farthest off from attaining to righteousnesse that supposeth himselfe to haue it when indeed he hath not : so is that man farthest off from being indeed righteous , that maketh shew of being such when he is indeed nothing lesse . r Dissembled holinesse , saith that ancient Father , is double vngodlinesse . For it is one point of vngodlinesse for a man not to be godly ; and another point of it , being not godly , to make shew of being such ; and shall therefore haue s a double share in Gods wrath . And t a wicked man , saith the Heathen man , is then worst when he seemeth best ; hee is neuer worse than when hee maketh shew to bee that which hee is not . If there can bee no sound reioycing then , where righteousnesse is not ; no hypocrite being most vnrighteous can euer soundly reioyce . Now the onely Vse of this Point ( passing by all other ) shall be , to stirre vs vp euery one diligently and seriously to examine himselfe whether his heart be sincere and vpright with God or no , that so he may come to know whether hee haue part or no in this Ioy , whether he haue good and iust cause or no to reioyce . This the rather should we be content , and it standeth vs vpon , to take the more paines in , because there is much deceit and delusion , yea and collusion too , in this kinde . a Satan is full of wiles . And b our owne heart also is exceeding deceitfull . Many there be that c beguile themselues , and d thinke themselues to be somewhat , yea to be great ones , ( as Simon Magus gaue himselfe out to be , e some great one , ) when indeed they are iust nothing , but f are most miserably deluded . And there is g no meanes whereby Satan keepeth more out of Gods way , than by bearing them in hand , and making them beleeue that they are in it alreadie . And againe on the other side , many thinke they haue not that which indeed they haue . For h a man may haue grace , and yet not know that hee hath it ; ( as the Embruo or the Infant in the wombe hath life , and yet knoweth not that it liueth ; ) yea hee may thinke that he hath it not . As we seeke sometime for keyes , when they are in our pocket : and i we thinke that we haue lost some jewell , when we haue it safe looked vp in our chest , or in our deske ; yea or as the Butcher looketh about him for the candle that sticketh in his hat , and he carrieth about with him on his head , and seeketh it by the light of that which he seeketh , as if hee had it not about him , not remembring suddenly where he stucke it . So the godly are oft in their owne conceit at a losse , when yet that they deeme lost is still sure and safe ; they misse many times Gods grace in them , and seeke for this grace by the light of the same grace , which yet they see not in themselues . And this is another wile of the Deuill , whereby he laboureth to delude such , by calling in question their sinceritie , as he sometime did k Iobs , and mouing , yea making them many times to their great discomfort to doubt of it , by perswading them that they are out of Gods way , when they are indeed in it ; and out of fauour with God , when they are as much in fauour with him as any ; that so either he may , if it be possible , make them grow desperate and carelesse ; or else that he may make the way to the heauenly Canaan as tedious , toilesome and troublesome vnto them as hee can , when by no force or wile of his hee is able to push or tice them out of it . That both sinceritie therfore may be discerned , and hypocrisie discouered , to the consolation of the one , and the confusion of the other : it shall not be amisse here to annex some Notes , whereby those that desire to be truly informed of their estate , may be able to iudge of their owne sinceritie , and of the vprightnesse of their heart . The first Note then of Sinceritie may be Vniuersalitie : when our repentance and obedience is not partiall but generall , when we are carefull to shunne , not one or two only , this or that sinne , but all knowne sinne whatsoeuer , and to endeuour our selues to walke in all the good waies of God , without exception of any . So it is said of Iosias , that m hee turned vnto God with all his heart , all his soule , all his minde and his might , according to all that was contained in the Law. And so saith Dauid of himselfe , n I haue refrained my feet , not from one or two , but from euery euill way , that I might keepe thy Statutes . And , o Then shall I not be confounded , when I haue respect vnto all thy Precepts . And , p Therefore doe I esteeme all thy Precepts concerning all things to be right ; and euery wrong way doe I euen abhorre . And hereby doth he approue vnto God his sincerity and the vprightnesse of his heart with God. q I haue kept the waies of God , and haue not wickedly gone away from my God. For all his Commandements were before mee , and I put not any of his Statutes wilfully away from me : But was vpright before him , and kept my selfe from mine owne sinne . And of Zacharie and Elizabeth it is said , r They were righteous in Gods sight , walking blamelesly in all Gods Commandements and Ordinances . For as it is said of Vices , s Hee that hath any one of them , hath all of them . t A foole , saith the Heathen man , is free from no fault . u So it is much more true of Vertues , * Hee that hath any one of them , hath all of them ; and consequently , x Hee hath none , that wanteth any . For Vices indeed are contrary and aduerse one to another ; as y Falsehood is to Falshood , though Truth neuer to Truth . z Vices are Extreames , Vertue is the Meane . And Extreames crosse either other , as well as the Meane . And therefore a of them there is some doubt made ( though b there need not ) by some : but c of the other it is generally agreed by all ; that as he saith of d Arts and Sciences , so morall e Vertues much more , haue a kinde of consanguinitie and naturall nearenesse betweene them ; they are tied in such an indissoluble band together , that they cannot possibly be seuered or disioyned one from another . And therefore f any one Vertue , where it entreth , expelleth all Vice , g because no one Vertue euer entreth alone , but it bringeth euer in somewhat of each other Vertue with it . Nor is it so in Morall Vertues only , as they are commonly tearmed ; but it is so in Spirituall Graces also . There is h a Concatenation as well of the one , as of the other ; they are so inseparably lincked and chained together in an holy band , in a diuine league , that i one cannot , nor will not be without the other . And therefore k euery true Christian hath each sanctifying Grace in some measure . l As a Childe , so soone as it is borne , is a perfect man for integritie of parts and entirenesse of limbes , though not for bignesse and bulke of body : So euery good Christian that is indeed truly m regenerate , is no sooner soundly conuerted , but he is in part n renewed in all parts , and hath in some degree or other a beginning of all Christian Grace , though hee be not any thing yet neare his o due and full growth in any : And p hee hath not any as yet consequently , if he wholly want any : As also on the other side againe , if hee haue any one spirituall Grace , he is in some degree freed from q euery spirituall Vice. For r as Health is in the body , so is Grace in the Soule . s As Health freeth from all diseases , according to the degree of it : ( for t in it also there are degrees : ) So sanctifying Grace freeth from all Vices that are contrary thereunto , according to the measure and proportion of it . u Nor is a man therefore said to bee in good health , so long as any one disease holdeth him and hangeth on him ; x nor cleane , while the Leprosie possesseth any one part of him : nor a Saint , ( and yet y such an one is euery true Christian ) z so long as any Vice , what euer it be , ruleth and reigneth in him , or hee wilfully lieth and liueth in any one Sinne. Againe , as it is in Christian Graces ; so † is it also in Gods Commandements . a The whole Law , say they well in the Schooles , is one Copulatiue . The Law for the sanction indeed is disiunctiue ; for the Iniunction it is Copulatiue . The sanction runneth in the Disiunctiue , b Either doe thus , or die : the Iniunction in the Copulatiue , not , either do this or that ; but , Doe both this , and that too . c Loue God aboue all , and thy Neighbour as thy selfe . d Take the true God alone for thy God : and worship him according to his Will : and vse his Name reuerently , and Sanctifie his Sabbaths , &c. And therefore saith our Sauiour to the Pharisees , e These things ought yee to haue done , and not to haue left the other vndone . Now it is a Rule in the Art of Reasoning , that f in a Disiunctiue , if any one part hold , the whole is held to be true ; in the Copulatiue , if any one part hold not , the whole is held to be vntrue . So in a Disiunctiue Iniunction , if a man performe the one part , he is freed thereby from the other ; the Woman that was enioyned to bring for her Purification g a paire either of Turtles , or of Pigeons , was thereby bound to bring the one only , shee needed not to bring both : and in the legall sanction , h hee that doth , dieth not , i hee that dieth doth not ; for no man is thereby bound to both , both to doe , and to die , to doe the one , and yet to endure also the other . But in a Copulatiue Iniunction it is far otherwise ; k nothing is done to any purpose , if a man obserue not euery part : It is as in a Lease that is grounded vpon many conditions , ten or twentie suppose , any one of them not obserued , make a forfeiture of the whole . He is l accursed that persisteth not in euery thing contained in the Law of God to fulfill it . And m though he doe not all these things , saith God by the Prophet , if he doe but any one of them , because he hath done any of these 〈◊〉 , ( for sol take it , the words would be read ) he shall die . Yea , Saint Iames therefore goeth further , and sticketh not to affirme , o That whosoeuer keepeth the whole Law , but faileth only in one point , hee is guiltie of the whole . Which words of his yet are not so to be taken p as if * a man in stealing did breake the Commandement of not committing adultery , or in telling a lye , the Commandement of sanctifying the Sabbath : or as if a man that did at any time of infirmitie sinne against any one Commandement of God , ( as † who doth not oft , euen the holiest that is ? ) did stand guilty in Gods sight as a wicked wretch , and one that had no regard at all of any . But his meaning is , that that man that would seeme to make conscience of keeping all the Commandements of God saue one , but maketh no conscience , or hath no care of keeping that one , q doth not indeed and truth , whatsoeuer he may pretend or seeme to doe , make conscience of any , no not of those that in that manner he seemeth to obserue . The reason that the Apostle addeth there is indeed very forcible . It is r the same God that enacted and deliuered the whole Law , that hath enioyned one good dutie as well as another , hath inhibited one sinfull act as well as another . If a man therefore for Conscience of Gods will and word , doe exercise himselfe in any one good dutie , he will consequently exercise himselfe in all other good duties that concerne him ; because the same God in his Word hath alike enioyned all . If for Conscience of Gods will and Word he forbeare or abhorre any one sinne , s hee will for conscience of the same word and will of God , forbeare and abhorre all other Sinnes ; because the sa●e God in his Word hath alike forbidden all . And on the contrarie therefore , hee that doth not either exercise himselfe in euery knowne dutie that concerneth him of the one sort , or is not carefull to shunne euery kinde of euill act of the other sort , doth not either obserue ought in the one kinde , or eschew ought in the other kinde , out of any true care or conscience of his dutie and obedience to God , but for some other by-ends and by-respects . It is a good Rule in the Schooles , t Hee that hath any one sinne remitted , hath all sinnes remitted : And so , u He that hath sincerely repented of any one sinne , hath repented him of all . And he that hath not repented him of all knowne sinne , hath not repented yet of any . For what is true Repentance , but x a returning againe into the right way ? And how is it possible for a man to returne into the right way , * as long as he wandereth still in any by-path ? Or how can a man repent of this or that particular sinne , because it is contrarie to Gods will , or offensiue in his sight , but hee must needs withall repent him of whatsoeuer he knoweth to be in like manner a breach of his Law , and a businesse that he abhorreth ? Nor doth that man indeed studie sincerely and out of a loue of God to please him in any thing , that doth not , as the Apostle Paul prayeth in the behalfe of the Colossians , endeuour and striue y to fructifie in euery good worke , that he may please the Lord in all things , z He doth not Gods will , saith Saluian well , but his owne will , that doth it no further than himselfe will : that doth not by labouring with the Apostle Paul , to keepe a good conscience in all things , † endeuour to approue himselfe and his courses vnto God , as wel in some things as in others . This Vniuersalitie therefore of care and endeuour is a good Argument of Sinceritie . As on the other side it is a shrewd signe of vnsoundnesse and insinceritie , a when men will seeme to make conscience of performance of some good duties , and yet are wholly carelesse and regardlesse of others : or when they will seeme to make conscience of the forbearance of some sinnes , and yet lie and liue in the ordinary practise of others , which yet they cannot be so ignorant as not to know , or so vnmindful , as not to consider to be sinnes . Thus was Herods hypocrisie detected and discouered . He stood in some awe of Iohn , knowing him to be a very holy man : and because hee would be esteemed religious , and would seeme to respect him , b he heard him oft , and at his motion did many good things : yea and it is like enough that hee outwardly reformed many things amisse , that Iohn found fault with , either in his Court , or in himselfe . But yet hee would not leaue the keeping of his Brothers wife for all that ; and therefore c when Iohn began to deale plainly with him in that point , he then brake off all , and committed Iohn toward ; and made it euidently appeare thereby , that all his former reformation and well-doing , was but in shew only , and for other ends . And hereby also was Iehues zeale descried to be vnsound . He made a great shew a while of zeale for God and his worship : and d Ionadab must needs along with him and see it . He was zealous e against Baal , that was f the ruine of Ahabs house , and g against Ahabs house , which it was h not for his safetie , as he thought , to let stand , or to leaue any remainder of : but i he gaue way to the Calues , though no lesse abominable in Gods sight , and as dishonourable vnto him , because k that seemed to be the stay of his estate . And so he shewed thereby that all his Pietie was no better than meere Policie ; and that he sought but his owne ends in either . And in like manner when men and women shall be content to reforme their liues , and conforme themselues to the will and word of God in some things , but stand out wilfully in some other things , refusing to practise the like reformation , or to shew the like conformitie in them , albeit they be in heart and conscience conuinced of their dutie therein , it is an euident Argument of vnsoundnesse . A second Note of Sinceritie is Vniformitie . As an Vniuersalitie , so an vniformitie in well doing : when a man keepeth * an equable tenour in his courses and cariage , not strict in some things , and slack in other , though , it may be , not wholly regardlesse of them ; but holdeth an euen hand generally in his care and obseruance of things enioyned him by God. I charge thee , saith the Apostle to Timothy , that thou obserue all these things , without preferring one before another , and that thou doe nothing partially . And saith Dauid , as before , l I haue all thy Precepts concerning all things in esteeme ; and I forbeare not only , but euen abhorre all wicked waies . And againe , m By thy Commandements I get vnderstanding ; and therefore I abhorre not some one or two , but each wicked way . His Zeale was not partiall , but indifferently against all . And it is † an euident signe , saith one of the Auncients , that our Zeale is of God , when in like manner wee finde our selues alike affected in regard of all sinne , whatsoeuer God may bee dishonoured by , as well in one kinde as in another . But on the other side , when men will seeme wonderfull earnest and eager for the obseruation of some of Gods ordinances , maruellous strict and precise in the keeping of some precepts , extreme fiery in their opposition against some enormities , excessiue in their hatred and detestation of some sinnes , yea sometime but supposed sinnes , euen to the abhorring of mens persons for them ; but haue nothing the like intention of zeale and feruour in other matters , though of as great moment , or against other sinnes , though no lesse hainous than those ; albeit they will not seeme wholly carelesse or altogether regardlesse either of the one or of the other : And especially when men will seeme to be so double diligent in lesse matters , things of ceremonie and circumstance onely , when they are but negligent the whiles in far greater ; very strait-laced in the one , but ouer-loose-girt in the other : It is a shrewd argument that their hearts are not vpright in either : but that they are carried away with o some corrupt humour or other , selfe-loue , or emulation , or vaine-glory , or the like , that shrowdeth it selfe in the habit of pietie and zeale . Thus our Sauiour discouered the hypocrisie of the Scribes and Pharisees in his time . p Woe be vnto you Scribes and Pharisees , hypocrites , saith our Sauiour ; for you tithe Mint and Anise , and Cumin , and euery kinde of Pot-herbe ; but iudgement , mercie , fidelitie , and the weightier things of the Law yee neglect ; q yee straine at a Gnat , and r swallow a Camell . They were very precise and curious in paying their Tithes , euen of trifles ; ( wherein they shall one day rise in iudgement against not a few Christians , and s condemne them therein , though themselues to be condemned ) and in some other like businesses of lesser moment ; but in other matters more weightie they shewed nothing the like strictnesse , and are by our Sauiour therefore censured for no better than hollow-hearted hypocrites . And assuredly as inequalitie of the pulse argueth much distemper in the bodie ; so this ineq●alitie of cariage argueth little soundnesse in the soule . t It is no true religion or pietie , but dissimulation and hypocrisie , that is not in all things like it selfe ; saith an Author that pretendeth to be Cyprian , though indeed he be u not , speaking of some that were very nice and curious , euen to some taint and spice of superstition , of but touching an Image , or tasting ought that had any seeming reference to an Idoll ; but were ouer-loose and carelesse of their cariage otherwise . Euery true Christian as he is renewed in part in all parts , so he hath a kinde of proportionable growth in each part , as x the Apostle speaketh of the mysticall bodie of Christ in generall . As he is not as a maimed person , one that wanteth tongue , or legs , or hands , or some other limbes , but as one that hath a whole entire organicall bodie : So he is not as a monster , * one that hath the Head or Hand , Backe or Belly bigger than the whole Bodie besides , but hath a comely symmetry of each part with part . As there are y no Dwarfes in Christs Bodie , none that grow not at all , but stand euer at a stay : So in the Christian soule no Grace doth so stand at a stay while the rest grow , much lesse doe they all so stand at a stay , while some one groweth , that any one should so excessiuely outstrip all the rest , z that the rest in regard of it should scarce be seene . Neither is a Christian man like a new vpstars Courtier , who because he is not able to furnish himselfe all ouer compleatly at first , is faine to weare his apparell vnsutable in the seuerall parts of it . Yea rather , as it is an argument of affectation of wealth when men goe well and richly apparelled , in some one part of their apparell , but haue not the rest sutable and correspondent thereunto : so it is an argument rather of affectation of holinesse , than of true holinesse indeed , when men are so vnequall and vnsutable in their courses and dispositions , in some one or two things demeaning themselues as exceedingly restrict , but in many others , or the most things againe as remisse ; when their care and conscience in some things , is not in some sort proportionable and correspondent to that that they make shew of in other things : Nor doth the one proue , much lesse make a man the richer ; nay * it hindereth rather , and is a meanes to cast him more behinde hand : nor doth the other proue , much lesse make a man truly religious ; nay it hindereth rather , while with a generall neglect of growth in , or regard of other good duties , a mans studie and care is wholly set and spent vpon some one particular that hee pleaseth himselfe in ; as where the matter that should nourish and support the whole bodie , is conueighed all to some one part , not so much to feed it , as to feed a wen that groweth vpon it . A third Note of Sinceritie , is Vbiquitie : when a man is in some measure alike in all places , as well in bad company as in good , in priuate as in publike , in Church , out of Church , at home and abroad . To this purpose it is that Dauid saith of himselfe ; a I haue set the Lord alwaies before my face . And , b All my waies are in thy sight . As c all Gods waies in his sight ; so all his waies in Gods sight : and therefore wheresoeuer he was , as d being euer in Gods eye , he endeuoured to approue himselfe vnto God. Those things that are naturall follow a man whithersoeuer he goeth , and accompany him constantly wheresoeuer he become . e Change of place , saith the Heathen man , causeth not any change of minde . As it is with the motion of the heart and the lungs in the bodie ; they are of themselues beating and stirring wheresoeuer a man is , or whatsoeuer he is about , and it is painefull to a man therefore to restraine the worke of them , or to hold his breath for any time : so it is a good signe that godlinesse is growne to a kinde of connaturalnesse with vs , when our religious disposition continueth with vs in all places , and is in some sort working in vs , wheresoeuer we are : so that it is with vs , as with Dauid it was , who saith of himselfe , that f howsoeuer he had purposed to forbeare speaking of ought that was good while he was in companie with some wicked , and some prophane ones were in presence , yet it was no small paine to him , and he was hardly able to restraine or to containe himselfe . It was with him as it was sometime with Ieremie , in somewhat the like case , but of greater necessitie ▪ when he saw what euill entertainment the word of God found with the most , g he had once resolued he saith , not to mention Gods Name any more to them ; but he could not for his life keepe long that his vnwarrantable resolution ; Gods word was as a fire in his brest , and as a flame h shut vp in his bones , so that he soone grew weary of it , and he could not by any meanes keepe it in . Not that at all times and in all places men are bound i to discouer themselues in this kinde , or k to maintaine matter of religious discourse in all companies . It was one of Pythagor as his precepts , that l a man should not beare Gods Image or Name about him on the Ring that ordinarily hee wore . And m holy things , saith our Sauiour , are not to be offered vnto Dogs , nor pearles cast before Swine . No : we must be warie where and before whom we speake ; and take heed how by our in●iscreet cariage in such kinde we wrong religion it selfe , and make it ridiculons . But that euen * among such we retaine still a religious disposition ; and the restraint of good imployments be grieuous vnto vs , though no necessitie lie vpon vs , as vpon n Ieremie there did , hauing no iust opportunitie for such imployment at the present ; which may be a meanes to seale vp our sinceritie vnto vs. In like manner when we shall be religiously affected , not when we are in the Church onely , or about some solemne part of Gods seruice , ( at which time the solemnitie of the action , and the very sight of others enforceth a kinde of conformitie and outward semblance of holinesse on those many times that are most prophane , ) but euen out of the Church also , and out of Gods solemne seruice , euen when we are about our ordinarie affaires : Nor when we shall be in the presence only of others , either good or bad , familiars , or strangers , but when we shall be retired also and alone by our selues . For a true Christian is , as the Heathen Philosopher saith of a good man , like o a Cube or a Square , or , if you will , like a Die , that falleth alike euery way , and keepeth the same site , whersoeuer or which way soeuer you seat it : He is as p Gold , saith Chrysostome , which cast you it into the Fire , it will not waste ; lay it you in the water , it will not rust ; it will retaine still it owne puritie , wheresoeuer it be kept . But on the other side , when men are like the q Chamaeleon , readie to change their hue with euery one that they company or conuerse with ; like the r Polypus , that resembleth euery stone that it sticketh to ; like the s Water that conformeth it selfe easily and instantly to the shape and fashion of euery thing that either it is powred into , or that is dipped in it ; or like t Pictures cunningly and curiously drawen , that seeme to turne their eyes euery way , and to fixe them on euery one that commeth in the way , or that casteth his eye on them ; can be religious among such , and prophane among other such , be such euer as the company is that they are in : Orlike the u Buskins anciently vsed in Tragoedies , that would serue either leg alike ; are as fit for one societie as for another : Or like the x Plaiers that vsed them , such as acting Princely parts , weare royall apparell , keepe state , and demeane themselues grauely and soberly so long as they are in publike view vpon the stage ; but when they haue done acting , are no sooner off the stage , but they passe presently into another , a cleane contrary , habite , retaine neither prince-like behauiour nor apparell , but are most beggerly , base and debauched , either in priuate by themselues , or among their companions like themselues : In the Church and publike assemblies , cary themselues very deuoutly , and in the presence of others affect a shew of religion , but out of the congregation are farre from all shew of godlinesse , or in their priuate conuersation haue little or no care at all of ought in that kind ; it is a sure signe of no soundnesse at all in such as be * so variously affected : acting like those Stage-players , sometime one part , and sometime another , as either by others they are assigned them , or as the places that they are put vpon them for the present . y It is no true deuotion , saith Lactantius , that leaueth a man at the Church-doore . Where religion is not shewed in the actions of a mans life , in the course of his calling , as well as in the congregation and in his Church-seruice , Such z religion ( Saint Iames saith it , ) is but vaine and vnsound . Nor is that religion any better that affecteth view and sight , that loueth to be seene ; ( it was the Pharisees deuotion a that did all so as men might see what they did : ) that is loud and talkatiue in company , silent in secret , in presence of others operatiue , idle in priuate . As the Heathen man saith of one that b neuer wept or mourned for her mother , but when there was some bodie by to see her ; c He mourneth not heartily that affecteth to bee seene mourning , and mourneth not therefore but where some may see it : He mourneth indeed heartily , that mourneth then when there is none by to take notice of it , and to beare witnesse that he mourneth . So in this case , he is not sincerely religious , that affecteth to haue his religion seene , and that neuer therefore carieth himselfe religiously , but where others are by to take notice of it : he is truly religious that is carefull to cary himselfe religiously , and is frequent and diligent in holy duties , euen then when hee is alone by himselfe , as well as when he is in the presence and company of others ; that d conuerseth so with men , saith the Heathen man , as if God ouer-looked him , communeth with God so euen in priuate , as if men ouer-heard him . And certainly , howsoeuer it be true indeed , that e the publike Seruice is of exceeding great benefit , and therefore f highly to be esteemed , as g hauing a more powerfull , liuely and effectuall worke of the Spirit in it , and h a more speciall blessing of God promised and annexed vnto it ; in regard whereof , Dauid though a man i full of the Spirit of Grace , yet could not during his exilement content himselfe with his owne priuate meditations and deuotions , but k longed exceedingly , and prayed most instantly to haue free libertie of accesse againe to the publike assemblies of the Saints : yet when vpon a mans sicke or death-bed Satan shall be busie about him , and calling his sinceritie in question , a man may in such case be more comforted , and receiue better assurance of his sinceritie , by consideration of his frequencie and diligence in holy duties in priuate , because in them there can be least danger or suspicion of hypocrisie , l which none but God and his owne soule hath beene priuie vnto , than by all that hee hath performed either publikely or priuately in the presence of others . A fourth Note of Sinceritie is Perpetuitie , Constancie , permanence , continuance : when we are not godly and religious by fits and starts only , vpon some speciall and extraordinary occasions , but m in a constant and continued course , at all times , euen when such occasions cease . n I haue applied my selfe to keepe thy Commandements continually , saith Dauid : And , o I will delight my selfe continually in thy Commandements , which I loue . And , p Blessed is the man , that feareth continually ; saith Salomon . This constant delight in the word of God , this constant applying of our selues to the doing of the will of God , this continual standing in awe of God , is a sound note of sinceritie . But q when men seeme to be so affected only vpon some extraordinarie occasions , and when those are once ouer , all is gone againe , it is a shrewd signe that nothing was euer sound or sincere with them . And this well weighed will easily discouer the vnsoundnesse of many sorts that yet make a great shew for a season . Some at the first hearing of the Word seeme to be wondrously affected and rauished with it . The noueltie and the strangenesse of the Doctrine deliuered , ( as they say at Athens , r We will heare thee once againe , because thou tellest vs of new Doctrine , such as we neuer heard of before ; ) or the eloquence and powerfull deliuerie of the Preacher , ( some s Apollos , it may be , or some t son of Thunder ; u one that speaketh so as they neuer heard man speake before ; ) or the consideration of such x glorious matters as are in it propounded , of an heauen and an happinesse , and blessednesse beyond conceit , and without end ; may much affect euen a naturall man , at the first hearing especially , and make him to be wondrously delighted in it : and yet may the Word haue no sound or sauing worke on him : all may proue but a flash , and so be by and by gone againe . y Those that receiue the seed on the stony ground , heare the Word at first with some delight , but shortly after they dwindle and wither away , because they want root . This their delight is not permanent , because the Word had no root in them . Yea thus , as a a reuerend Diuine well obserueth , and b an Heathen man also in effect the same long before him , as some are said to be Sea-sicke ; so others may be said to be Sermon-sicke . Sea-passengers that doe not well brooke the Seas , so long as they are vpon the water , are faint and sicke , and out of frame , so as that they thinke they shall sure miscarie with it , they make account to die no other death ; but when they haue gotten on land and reposed them a while , they are as well againe as euer they were . So is it with some meere naturall men sometime at a Sermon . Hearing some powerfull Diuine , that striketh somewhat home with them , that thundreth and lightneth , as he said that c Pericles did , their minde is troubled , and their conscience touched , and their soule melteth , and they grow heart-sicke , and haue much inward remorse , and begin to bethinke themselues of taking a new course ; but no sooner the Sermon is done , and they are come out of the Church , and haue taken a little the fresh aire of the world againe , but all is ouer and gone , they are restored to their wonted estate , and retired to their former courses againe . It is with them , as with those that haue * taken a small quantitie of some purging Physicke beneath the due dosis , enough to stirre and trouble them , but not enough to purge or to worke ought out of them . You may see some such thing in Foelix , d when he heard Paul discourse very powerfully ( as right well he could ) of iustice , righteousnesse , repentance , and the iudgement to come , he was cast into a trembling fit withall for the present : and not able well to brooke either the matter of his doctrine , or the manner of his deliuerie of it , he caused him to breake off ; but that he was neuer the better for it afterward , appeareth hereby , in that notwithstanding it e he persisted in his accustomed bribery , and other the like corrupt courses . Againe thus some for a brunt at their first comming on to the profession of religion , hauing some speciall motiue to incite them thereunto , seeme very feruent and Zealous , euen f seething hot , as the word is ; but after a while proue g luke-warme , and at length euen h key-cold : * like Snailes that thrust out as it were a long paire of hornes before thē ; but pull them instantly in again , as soon as they meet with ought that opposeth : like Peter that would needs be i fighting and slashing at the first , but shortly after k fled away , left him , yea l denied and forswore him , whom he was so forward to fight for before . But he presently after m repented , and came on againe , and so n continued , which these doe not . His foule fall was but for a fit , a fit of infirmitie it was onely in him . Whereas on the other side , their fierce forwardnesse is but for a fit , a sudden fit of heat it is onely in them . Thus many againe , as an o Heathen man also hath obserued , when they lie deadly sicke , oh then they seeme wondrously well affected , they are very sory for their sinnes , seeme euen to hate & abhor them , very deuout and frequent in prayer to God , taxing and censuring themselues for their former carelesnesse in that kinde , and now if God would vouchsafe to continue life , and restore health to them , they would be new men , leaue their sinnes , and their former lewd courses , and leade another manner of life than euer they did . But it is with them , as it is with Sea-men sometime in a storme , that out of feare of danger and desire of safetie p cast all that euer they haue ouer-boord , which when the storme is ouer , they striue and labour as fast● if by any meanes they can , to get vp againe . * When they are once free from that feare , that before affected them , they returne to their former courses afresh , as if it repented them now that euer it had repented them of them . q When God slew them , saith the Psalmist , then they sought him , and returned , and enquired after God early . But they flattered him only with their mouth , and lied vnto him with their tongues . For their heart was neuer vpright with him , neither were they stedfast in his Couenant . And therefore well did r the Emperour Sigismunds Confessor answer him , when being in a sore fit of sicknesse , and hauing made many goodly faire promises and protestations of future reformation vpon recouery , and amendment of life , he desired of him to be informed , whereby he might discerne whether such his repentance were sincere ; If , quoth he , you be as carefull to make good in your health , what you now promise , as you are forward now in your extremity to promise . And in like māner is it with many others in some outward danger & distresse . Ionaes sea-men distressed by that sudden and strange storme , s Call euery one on his God , then euery man to prayer , a man would thinke no deuouter men againe in the world ; but when the danger is once ouer , nothing but swearing and swaggering , blaspheming and tearing of that Name , that before so reuerently they inuocated , none prophaner than some of those that a little before seemed so deuout . It is that which God complaineth of in Iudah and Ephraim : t O Ephraim what shall I doe with thee ? or how should I deale with thee , O Iudah ? for your goodnesse is as a morning cloud ; and at the early dew it goeth away . No longer than Gods hand was heauie vpon them , & the night of his wrath did in fearefull manner ouer-spread them , was there any shew at all of goodnesse or godlinesse to be seene in them . A particular and pregnant example of such cariage wee may see in the Inhabitants of Ierusalem : Their Citie was u besieged and begirt by the Chaldeans , and in great danger to be surprised . Hereupon x admonished by the Prophet , they repent them of some sinnes , reforme some abuses , y renue their Couenants with God , seale it vp with a solemne sacrifice , z cutting a calfe in twaine , and passing betweene the two sides so sundred : But no sooner was a the siege broken vp , and the Citie releeued by the accesse of some aids from Aegypt , but b they returne againe to their wonted bias , slipping away , and c starting aside like a deceitfull or a slippery bow , as the Psalmist speaketh of the Israelites , whose d inconstancie also hee maketh an Argument of their insinceritie . And what hee saith of one sort of them , may be well said of them all . e They had not set their heart aright , and therefore their spirit was not constant with God. Their religion and deuotion is but as the motion of a Wind-mill driuen with the Winde , that maketh grift no longer than the Winde bloweth vpon it : or as the motion of * an Image that goeth with a deuice , that stirreth no longer than the force lasteth of the screw or the spring that setteth it a stirring . And that is the difference between Naturall and Artificiall motions : the motion of the pulse , and the breath in mans bodie , and the motion of an Image , or a Mill , and the like : a free motion and a forced one . The ground of the motion in the one is from within , of the other from without : there is some stresse and straining required to the staying of the one ; and there is some like stresse and straine required for the stirring of the other : & the one therefore stirres constantly till it be staid ; the other staies and standeth still till it be stirred : and when that force and stresse is gone , the one again stirs , when that force and stresse is gone , the other againe stayeth . The motion of the godly , in the good waies of God , is like the pacing of a beast broken and brought to a true pace , or naturally ambling of it selfe , hee keepeth to his pace constantly , and though he may be forced out of it , yet he doth nothing so well with it , “ nor is it for his ease , but hee is euer and anon making offer to come into it againe , and so doth so soone as he findeth himselfe free from such enforcement . Whereas the motion of Hypocrites in Gods waies , is as the pacing of a beast not truly paced , that being forced to pace , shuffleth but , and though hee may be kept a while to it , yet cannot long hold out with it , is readie , if he be not held hard to it , at euery step to goe out of it , and is neuer well till hee be in his trot againe . † Pharaoh himselfe would relent somewhat while Gods hand was vpon him , but f hee hardened his heart againe as soone as that hand of God was gone : hee was like the iron , that though it melt while it is in the fire , yet groweth stiffe againe after it hath beene but a while out of it : because g Iron it was before , and iron it is still . It is true indeed that a man , especially one suddenly conuerted , may be much more feelingly affected presently vpon his conuersion , than hee shall , it may be , euer after againe : as one that hath liued long in the darke , when hee commeth first into the light , And h that the feare of God is much more fresh at some times vpon speciall occasions , euen in the hearts of his seruants , that at other times it is . But where there is an vtter falling away from former forwardnesse , and as it was with the Israelites euen i a loathing of that Manna , that at first they seemed so much to like , to loue , to long after , that k euen on the Sabbath they would needs go to seek it ; with l a preferring euen of Aegyptian Leeks before it , and a longing after them againe : where an vtter casting off of all feare of God and care of good courses , when such occasions , as put them into it , are once blowne ouer ; it giueth iust ground of suspicion , that the former forwardnesse in Gods cause was no sincere loue of God , but a sudden fit of passion only in the one ; the fearefulnesse of Gods wrath no sanctified feare , but a seruile and slauish disposition only in the other . Yea but will some say peraduenture , ( for my desire is herein to helpe weake soules and tender consciences all that I can : ) This is that that so much troubleth me , that I cannot finde and feele in my selfe such inward remorse and heartie sorrow for my sinnes , or such alacritie and viuacitie of spirit , as sometime I haue done , or as at my first supposed , but now suspected , conuersion I did . I answer : Nor is it to be suspected that alwaies one so should : or is the soundnesse of the parties conuersion to be either questioned or suspected in that regard if hee doe not . For it standeth with reason , that a strange Change , especially where it is suddenly effected , from one contrary to another should more affect , and be more sensible , than the after-continuance of that estate which by such a change is introduced . The heat of an hot bath or an hot-house , is more sensible at our first entrance , especially if on a sudden we chop into it , than it is when we haue beene some space of time in it . And m the more familiar euery thing groweth to be with vs , the lesse sensible is the power and the worke of it vpon vs. In this kinde therefore also is there great difference betweene those that are at an instant conuerted , as n Paul was , and those that with o Timothy , haue the grace of God wrought into them by degrees . The league that was naturally betweene the soule and Satan , is violently rent asunder in the one , it is gently p vnript and vnsowed in the other . The one are suddenly q snatcht out of the Deuils clawes , the other are sweetly wonne and r ticed out of his hands . The s cords of sinne , wherein the soule was held t captiue , are burst with strong hand and maine might , as u Sampsons were , in the one ; they are easily fretted . by little and little , as x the bands of life that hold body and soule together in persons weake and farre spent , in the other : the one haue their spirituall fetters at once knockt off by force , the other filed off y by degrees . And hence it is that the one are oft-times more sensible of what is wrought vpon them , and done in them at their first conuersion , than afterward ; the other finde and feele their owne growth and progresse better than they . Nor are any to be dismaid or to misdoubt thēselues therfore , those especially of the former sort , so long as they can finde in themselues a continued loue of Gods word , a constant vse of good meanes , and care of good courses , albeit good things seeme not so sensible with them , as they did at the first . Againe , will some say , that troubleth me , that I finde the feare of God indeed so fresh in mee , when Gods hand is present vpon me , or vpon some others in my sight ; and so little of it againe , when that is gone . Yea , that I seeme in such cases to be more affected with the outward euill it selfe , than with my sinnes that haue procured it : which maketh me to feare , that this my feare is at the most but a seruile feare , and such as Hypocrites are wont in the like cases to haue . I answer : 1. It is agreeable both to reason and to religion , that the Feare of God should be more fresh with vs , and more than ordinary at other times , when speciall occasions thereof occurre . a Dauid feared God that day , saith the Story ; what time Vzza was so suddenly smitten and slaine . He feared him before , but his feare was then much more than ordinary , by occasion of that extraordinary iudgement . Yea , for a man not to haue his feare of God in some sort proportioned to the various and diuers occasions of expressing and exercising it ; as for a man to feare no more , or no otherwise , when some eminent iudgements of God discouer themselues either incumbent or imminent , on himselfe or on others , than hee doth ordinarily at other times ; were a strange kinde of stupiditie , and a shrewd argument of vnsoundnesse . It is one thing to cast off all feare and regard of God at other times ; and another thing not to haue his feare so fresh in vs at other times , as on such occasions we finde and feele it to be . 2. It is to be considered , that the feare euen of Gods wrath , or the seruile feare , as it is vsually termed , is c not simply euill of it selfe . Though where it is vnsanctified , by occasion of mans corruption , as being ioyned with d an hatred of him whom it feareth , it is euill , and produceth many euill and sinfull effects . For it is a thing in nature , ( and I speake now not of nature corrupted , but of nature created ) for e each thing to feare that that tendeth to it owne euill . Yea it were an euill and an vngratious thing in a childe , euen in Gods childe , f not to stand in much awe of his fathers wrath , or not to feare his fathers rod. 3. It is not to be wondred , considering that there is ordinarily a far lesse measure of grace than of corruption in the most , and that grace also strippeth vs not wholly of this feare , but doth onely qualifie and correct it , if euen in Gods children g the apprehension of Gods heauy indignation doe so drowne the consideration of their owne transgressions , that they can hardly amids those terrors and h horrors that their hearts and minds are possessed with , descry and discerne their griefe and sorrow for their sinnes . i When thou takest away the wicked of the world like drosse ; My flesh , saith Dauid , trembleth againe for feare of thee , and I am horribly afraid of thy iudgements . And , k When I heard of it , saith Habbakuk , my belly quaked , and my lips quiuered , and I trembled and shooke , so that my bones seemed to be not out of ioint , but euen rotten againe . And l if it were so with such Worthies , no maruell if the like sometime befall weake ones . 4. Let it be remembred , that as Grace doth not wholly strip vs of this Feare , so it doth not crosse vs , but concurre rather with vs in the vse and exercise of it . And it followeth not therefore that a mans sorrow for his sinne is not sincere , because his feare of Gods wrath is greater or rifer in him than it . It is a Question propounded by m a worthy Diuine , whether a mans griefe for his sinne may be deemed sincere or no , when he can weepe more for the losse of some deare friend than for it . And his Answer is , which may well also serue , because the reason will hold , here ; that it may , because nature and grace concurre in the one , whereas nature and grace crosse in the other . Since that Grace therefore doth not wholly either inhibite or restraine a man either from fearing of outward iudgements , or being sensible of outward euils , so that Grace and Nature crosse not but concurre rather therein ; whereas in godly sorrow for sin , corrupt Nature concurreth not with Grace , but is crosse rather and auerse thereunto : it is not to be maruelled , ( especially where Grace yet is but weake ) if that feare and griefe be greater , or more sensible at least , ( for n the greatest griefe is not alwaies the most sensible , nor maketh alwaies the most shew ; o a man may feare more , and be more heartily sorry for a consumption that hee misdoubteth himselfe to be farre gone in , than for a felon on his fingers end , that putteth him to more paine , and goeth , as wee say , to the very heart with him , for the present , ) wherein two agents concurre , then wherein the one is alone , and the other hindereth more than helpeth . A fift Note of Sinceritie , may be a Iealousie of ones owne Hypocrisie : when a man is suspicious of himselfe , and timorous lest he should be vnsincere . As the Disciples of our Sauiour , when he told them , p One of you will betray me ▪ though they knew themselues farre from any such thought or purpose at the present , yet euery one of them began to suspect himself , that he might be the man that our Sauiour Christ meant , and q to aske thereupon , Is it I , Lord ? or Is it I ? Iudas that was the man indeed , was most silent of any ; though at length r he aske also for company , lest by not asking when each other did , hee might moue suspition , and so bewray himselfe by his silence . And in like manner is it here . Hypocrites doe least question their owne sinceritie of all others . They most misdoubt it vsually that are furthest of all from it . * Oh , let mine heart be vpright in thy Statutes , saith sincere Dauid ; ( as suspecting or misdoubting himselfe , lest it might proue otherwise ; ) that I may not be shamed . Mad-men are not wont to question whether they be in their right wits or no. Yea s they are not mad , saith one , that thinke or suspect that they are . And certainly this godly iealousie , this shienesse of vnsoundnesse is so good and so sure an argument of sinceritie , that I know none better , none surer than it . For such carefull and anxious inquiry , such fearfulnesse of hypocrisie , argueth a strong desire of sinceritie : and the desire of Grace , as we shall see afterward , is generally agreed on to be Grace . Yea euen ouer-much timorousnesse and superfluous curiositie in this kinde , when men cannot satisfie themselues with anything , no not with the pregnantest proofes of it , and are therefore thereby much disturbed , perplexed , and distracted , though it be an infirmitie , and ought therefore with all good endeuour to be remedied , because it dismayeth , disheartneth , disturbeth the peace of the minde , depriueth the soule of alacritie , dulleth and dampeth the spirits , and hindereth much in the performance of many necessarie good duties ; yet as they vse to say of shamefastnesse , t It is a good signe of an euill cause , though it proceed froman u euill cause , a consciousnesse commonly of some defect ; yet it is x a signe of some grace ; so is this , though of it selfe a weaknesse , yet a signe of much grace and goodnesse : it is like some weeds , that though they be weeds , of no good vse , but vnprofitable , and such as hinder the growth of better things , that might succeed in their roome , if they were once remoued , yet are y signes of a rich and a fat soile , and howsoeuer therefore they may discourage an vnskilful person from dealing with it , yet will giue a wise and an experienced man encouragement thereunto . A sixt Note of Sinceritie may be a sight and sense of ones owne Incredulitie and Impenitency with a serious griefe for it . It was the poore mans speech to our Sauiour in the Gospell ; a I beleeue , Lord ; helpe my vnbeleefe . His Faith hee found and felt mixed with much infidelitie and incredulitie ; and the sense of his infidelitie , with the griefe for it , argued his Faith. And b it is reported of the Mother of three men of great note , that when shee told her Confessor , that considering what rare Schollers and Men of note her three sonnes , whom shee had by vnlawfull meanes begotten on her , had proued ; the one c the Master of the Stories , another d the Master of the Sentences , and the third e the Collector and Compiler of the Decrees , shee could not be so sorie for her sinne as shee should ; hee made her answer againe , and it was no euill answer ; f Be sorie for this then , that thou art or canst be no more sorie . And vndoubtedly as when wee haue best beleeued , yet we shall haue cause still to repent vs of our vnbeleefe : so when we haue repented the best we can of our sinnes , we shall haue cause to repent vs euen then of our impenitencie , of a want of repentance in vs. But this ignorant , vnfaithfull , impenitent persons are not vsually apprehensiue and sensible of . They beleeue and repent , they say ( and * it may well be they thinke & beleeue as they say , ) as well as the best . And shall I tell you what is the cause of it ? g Sinners , saith one , are sleepers . They are as men in a dreame : and there is h nothing difficult with dreamers . Men may dreame , and many doe oft , that they flie in the aire , and swim ouer the sea : but are far enough for all that from doing or being able to doe either , as they will soone finde , when they are once awaked out of their dreame . In like manner is it with these silly deluded soules . They lie fast i asleepe in sin , and so doing k they dreame yet of faith and the feare of God and repentance , and other graces of Gods Spirit ; they dreame , I say , that they haue these things as well and as much as any , yea so well as better needs not to be had . Whereas others that be awaked out of this imaginous sleepe , and doe now indeed truly repent and beleeue , finde many wants , much defectiuenesse , in their Repentance , their Faith , their Hope , their feare of God , their dependance vpon God , and the other graces of his Spirit , truly indeed , but imperfectly as yet begun and wrought in them . Yea , as * the more knowledge a man hath , the more hee commeth to know his ignorance ; the more skill he hath , the more he commeth to discouer his owne vnskilfulnesse : “ A young Scholler when he hath gotten his Seton or his Ramus once by heart , thinketh hee hath as much Logicke as his Tutor can teach him ; but when hee commeth indeed to vnderstand things , hee seeth his owne errour : So † the more men beleeue , the more they come to see and feele their owne vnbeleefe ; the further they wade on in the studie and practise of repentance , the more they finde out and discouer their owne impenitence , and complaine of the hardnesse and vnto wardnesse of their hearts : the more they labour and make progresse in sound sanctification , the more come they to apprehend and to see into the depth of their corruption . And this very sense of the want of grace , is a good argument of grace . It is a sure signe of Grace , to see no Grace , and to see it with griefe . For , l Blessed , saith our Sauiour , are those that are poore in spirit ; euen as well as those m that are pure in Spirit . The one , he saith , n shall see God , and the other hath a present right to the Kingdome of God , which is the same in effect : o For the Kingdome of God is theirs . He saith not , Blessed are the rich in Grace ; though that also be most true : but , Blessed are the poore in spirit : that is , such as are spiritually poore , humbled , deiected , cast downe in the sight and sense of their owne wants , apprehending nothing so much as the want of grace in themselues . Such are blessed , because such are * rich , though they cannot yet come to see and apprehend their owne wealth . And this hee saith no doubt , that if any weake one be not able yet to discerne the puritie of his owne heart , hee may yet be comforted in the very pouertie of his Spirit : the serious sense whereof may assure him that he is in part come out of his sinne , and is entred into the state of grace . For p it is a sure signe that a man is awaked out of his sleepe , when he discouereth and seeth the errours of his Dreame . And it is in these cases with men commonly , as it is in drawing vp of water ; as long as the bucket is vnder water wee feele not the weight of it , but so soone as it commeth aboue water , it beginneth to hang heauie on the hand : when a man diueth vnder water hee feeleth no weight of the water , though there be many tun of it ouer his head ; q The element , they say , weigheth not in his owne proper place ; whereas halfe a tub full of the same water taken out of the riuer and set vpon the same mans head , would be very burdensome vnto him , and make him soone grow wearie of it . In like manner , so long as a man is ouer head and eares r in sin , he is not sensible of the weight of sinne , it is not troublesome at all to him ; but when hee beginneth once to come out of that state of sin , wherein he lay and liued before , then beginneth sinne to hang heauie on him , and hee to feele the heauie weight of it . So long as sinne is in s the will , the proper seat of sinne , a man feeleth no weight of it , t hee taketh rather delight in it , u It is a sport and a pastime to fooles to doe euill , saith Salomon : and it is a good signe therefore that Si●●● is remoued out of his seat , out of his Chaire of estate , x when it becommeth ponderous and burdensome to vs , as the elements do , when they are out of their owne naturall place . y A liuing member is not burdensome to the bodie : a mans armes are no burden to him , though they be massie and weighty : but a withered arme , or a limme mortified hangeth like a lumpe of lead on it . So long as * sinne liueth in the soule , vnkilled wholly and vnmortified as yet , so long our corruption is nothing at all cumbersome to vs ; but when it is once mortified in a man , it beginneth to grow burdensome vnto him , and to hang like a lumpe of dead flesh vpon his soule ; and then beginneth he poore soule pestred and oppressed with the weight of it , to cry out with the Apostle , z O wretched man that I am ; when shall I be once freed from this “ carcase of sinne , that hangeth so heauy vpon my soule ? It is with him as with one that hath had a fit of the falling sicknesse , or that beginneth to recouer againe after a dead palsie . So long as a man is in a fit of the falling sicknesse , though he be for the time in such lamentable plight , that he lieth along like a beast , vnable to stand on his legs , or to lift vp himselfe , or doe ought to helpe himselfe , foaming and sprawling , and beating his own bodie , a ruefull sight to all that see him ; yet is he all the while himselfe insensible of ought : but when the fit is once ouer , and the man is come to himselfe againe , then he beginneth to finde and feele himselfe all out of frame , his head heauie and giddie , his eyes staring and distorted , his brain and whole body disturbed and strangely disposed , all which before he was not sensible of : As also while a man lieth , rather than liueth , held with a dead palsie , though he be not able to stirre hand or foot , yet † hath hee himselfe no sense of it ; but when those dead parts of him are in some measure reuiued againe , the passages being opened for the vitall Spirits to repaire to them , and so sense and motion restored to them in part , then making offer to goe or to stirre , hee beginneth to feele and complaine of the stiffenesse and starknesse of his limbes and ioynts , and a generall vnwealdinesse throughout his whole bodie . And in like manner is it here . So long as a man is wholly a dead in sinne , albeit he be as much disabled vnto the doing of any holy dutie , as a dead man is vnto the actions of this life , yet he findeth it not , he feeleth it not , hee apprehendeth no such either disabilitie in himselfe , or difficultie in the duties that hee should doe ; but when any measure of spirituall life is once infused into the soule , whereby b hee liueth now to God , that lay before spiritually dead , now striuing to apply himselfe vnto Gods worke , and to walke in the good waies of God , he beginneth to finde and feele , with much paine and griefe of minde , his owne infirmitie and weaknesse , the strange blindnesse of his minde , the dulnes and drowsines of his spirits , the vntowardnesse of his heart , the rebelliousnesse of his will ; the sense whereof is a sure argument of spirituall life begun in him . For as Augustine saith well , though in another case and vpon another occasion ; c There may be some life without griefe ; but there can be nogriefe without life . So there may be some spiritual life without any sense of paine or griefe at all , as with the glorified ones in heauen it is : but there can be no d godly sorrow or sense of spirituall paine and griefe , where no beginning at all of spirituall life is . And therefore it is that our Sauiour also pronounceth them e Blessed , that thus mourne : nor doth he say that they shall be , but that they are alreadie in a blessed estate , and that in due time they shall haue comfort . Yea , vndoubtedly these very heauie and vncomfortable signes are of all other the surest signes of true grace and sinceritie , because least subiect to deceit and delusion of any . A seuenth Note of sinceritie , is an earnest Desire of Grace . Though a man cannot discerne yet any Grace in himselfe , yet if hee doe seriously and earnestly desire grace , it is a good signe of some beginning of Grace . For it is Grace , euen to desire Grace . It is the first step vnto Grace , for a man to see no Grace ; and it is the first degree of Grace , for a man to desire Grace : when a mans heart doth with an holy Eccho answer Gods voice as Dauids did : f Seeke my face ; saist Thou . O Lord , thy face will I seeke . And , g Thou hast commanded vs diligently to keepe thy Law. Oh that my waies were so directed , that I might keepe thy Statutes . When it can say seriously with Augustine ; Lord , enable h me to do what thou enioynest me , and then enioyne me what thou wilt . i It is a principall part of goodnesse , saith the Heathen man , for a man to be willing to be good . And * it is the very essence of Righteousnesse , saith Augustine , for a man to be willing to be righteous . It is not an helpe onely vnto health , but euen a degree of health , though “ not in the bodie , yet in the soule , for a man k to be willing to be healed . As † it is a principall part of our sicknesse to be vnwilling to be cured : so is it a principall part of health with vs here to be willing to be healed : When wee can in sinceritie of heart answer that question of our Sauiour to the sicke man , Wilt thou be healed ? with a Sana me , Domine , Heale me , O Lord ; as Ieremie , and I shall then be healed : And , * Heale my soule , as Dauid , for I haue sinned against thee . l Let thine eares , O Lord , saith Nehemie , be attentiue to the prayers of thy seruants that desire to feare thy Name . And , m The good God , saith Hezekias , be mercifull to that man that setteth his heart to seeke the Lord. And surely , as Bernard saith well , discoursing on those words of the Prophet ; n The Lord is good to those that wait on him , and to the Soule that seeketh him : For as it is elsewhere , o those that so seeke him , shall finde him p If God , saith he , be so good to those that seeke him ; What will he be to them , when they finde him ? But this is a strange thing , that no man can so seeke him before he hath found him . And surely , as no man can sincerely seeke God in vaine ; so no man can sincerely desire grace in vaine . q A man may loue Gold , and yet not haue it : but no man loueth God , but he is sure to haue God , saith Augustine . r Wealth a man may desire , and yet be neuer the nearer it : but Grace no man euer sincerely desired and missed of it . It is true here that the Psalmist in another case saith ; s Lord , thou hearest the desire of the poore ; thou hast prepared their heart , and thine eare hearkeneth to their prayers . It is God that hath prepared the heart , and wrought this desire in it ; ( for t it is God that worketh such willingnesse in vs : ) and he will neuer frustrate the desire that himselfe hath there wrought . Yea , as no man , saith he , can seeke God but he that hath found him ; and it is a signe therefore that a man hath alreadie found God in part , when seriously and sincerely he seeketh him : So “ no man can desire grace , but he that alreadie hath grace : ( for he that desireth grace , hath grace to desire it : ) and it is an infallible signe therefore , that a man hath alreadie some measure of grace , that doth seriously desire to haue it . He would neuer desire to feare God , that stood not in some awe of him alreadie : nor desire to feele in himselfe a loue of God , that did not in some measure already loue God : Nor could a man euer truly desire sanctifying grace , were not his heart alreadie sanctified by the Spirit of Grace , which hath wrought also in him that desire of it . Not to adde that the u greatest part of a Christian mans perfection in this life , ( witnesse x Pauls owne ingenuous confession of himselfe : and who went euer beyond him ? How farre at least come the most short of him ? ) consisteth rather in will , then in worke , and in desire and endeuour , more then in deed . True it is indeed , that any naturall man may desire happinesse , glory , saluation , and eternall well-being . a Oh , saith Balaam , that I might die the death of the righteous , and that my latter end might be like his : ( † he desired indeed to die their death , but to liue their life he could not endure : ) b it is naturall for euery one to desire his owne naturall good . But to desire spirituall grace , holinesse , sound sanctification , faith vnfained , the true feare of God , serious repentance , is more than any naturall man euer did or can doe . And therefore Blessed are they , saith our Sauiour , as , c that are poore in spirit , and d that mourne for their spirituall defects ; so e that hunger and thirst after righteousnesse , after spirituall grace , after a supply of them . Now what is f hunger but a want of food with a sense thereof , and an earnest desire of it ? or what is thirst but a drought , a want of drinke , and a vehement desire of it ? For in hunger and thirst there are these three things : first , an emptinesse in the one , and a want of moisture in the other : for g it is not want of food simply , but want of wetting that causeth this : secondly , a sense of this emptinesse and want of moisture , with a speciall kinde of paine and griefe in the bodie proceeding from it : For a man may be emptie bodied , and yet not affected thus with it , as h in some diseases , and where naturall heat is much wasted : and thirdly , a vehement desire of such either nouriture or mo●sture , whereby this emptinesse may be filled , or this drought slaked : For a man may be emptie , and sicke againe in some sort with it , yea readie to die of it , and yet haue no appetite to his meat neither , but * a loathing of that rather , whereby hee might be refreshed and releeued : he may be emptie of food , and yet feele it not ; he may feele it in some sort , and yet not desire food . But in hunger and thirst ordinarily doe these all three concurre . Yea , so vehement and violent is this desire of such supply oft in hunger and thirst , that i for a bit of bread , or a cup of drinke , men haue many times been content to part with the dearest and pretiousest things that they haue beene possest of . In like manner is it in this spiritual hunger and thirst . There is first spirituall pouertie , a vacuitte , an emptinesse of grace , to sight and sense it may be , vtterly of all , in deed and truth of some degree of it : there is secondly a “ griefe and painfulnesse in the heart and soule arising from the apprehension of it , a mourning and bemoaning of ones selfe for the want of it : and thirdly , † an earnest desire of it aboue all things in the world , so that as a man throughly an hungred counteth all nothing in regard of meat , a man heartily a-thirst all nothing in comparison of drinke , he would giue any thing for it : so the soule thus affected , with the blessed Apostle counteth k all nothing but drosse and dung , in comparison of Christ , the knowledge of him , faith in him , and conformity vnto him . It is with it , as with l a Kings childe , that though it be neuer so richly arrayed , and haue neuer so many costly iewels hanging about it , yet all is as nothing to it , nothing but the nurses brest can still it , when for want of food it is out of quiet . So nothing but spirituall grace can here satisfie the soule , & all other things are esteemed as nothing to it . Or as with some women that goe with childe , and are subiect to longing ; they will part with any thing for that that they long for , and are readie euen to sinke downe , to faint , to goe away , yea m to die , if they haue it not : So here spirituall grace and the sense and assurance of it , is the thing longed for , & that they would giue a whole world for to obtaine , if they had it , and they are readie euen to faint and sinke vnder that heauie weight of griefe that surchargeth their distressed soules , because they cannot yet finde and feele that in themselues , which yet vndoubtedly they haue . For certainly whosoeuer they be that can finde themselues in this sort affected , either they must confesse themselues to be in a blessed estate , and consequently in the state of grace , ( for what true happinesse out of it ? ) or else they must contradict our Sauiour , and charge n Truth it selfe with vntruth , who hath pronounced them blessed that are so affected . And this I desire to haue well weighed and seriously considered for the staying of many troubled soules . What is it that doth so much trouble thee , and in this lamentable wise distresse and distract thee ? Oh , saith he presently , I haue no faith , no repentance , no loue , no feare of God , no sanctifying , no sauing grace in me . Why ? doest thou see a want of these things in thy selfe ? Yes , that is it that so grieueth me : that I cannot loue God , stand in awe of him , trust in his mercie , repent of my sinnes as I should . Yea but , doest thou not seriously and vnfainedly desire to doe thus ? Oh yes , I desire it aboue all things in the world , and I would be willing to buy , and it were with a whole world , the least measure , a dramme or a drop onely , of such grace . And * who is it , I pray thee , that hath wrought this desire in thee ? Not the Deuill : he would rather quench it all he could in thee : Not thine owne corrupt heart : that is naturally most auerse thereunto : It must needs then be the worke of the Spirit of God , and of him who affirmeth them to be all in a blessed plight that thus hunger and thirst after grace , and assureth them withall , that they shall one day be satisfied . “ Giue her meat , said our Sauiour , when he had raised I●irus his Daughter , † to shew that she was not reuiued only , but recouered . A good stomacke , we say , is a signe of good health . And as hunger is a signe of health in the body : so is this spirituall hunger of health in the Soule . An eighth Note of Sinceritie may be a desire and endeuour of growth in grace : Desire , I say , and endeuour ; for where desire indeed is , there endeuour also will be : there cannot but be a serious endeuour , where the desire of the heart is sincere . But o grow in grace , saith Saint Peter , inciting hereunto , and in the knowledge of our Lord Iesus Christ. And , * Desire the sincere milke of the Word , that yee may thereby grow . And it is the ioynt prayer of the Apostles to their Sauiour and ours ; p Lord , encrease our Faith , therein crauing a further improuement of that grace that alreadie they had receiued . And the Heathen man himselfe maketh it a note of a good man , that “ hee studieth daily how he may grow better than hee is , not contenting himselfe with any degree or measure of goodnesse . Yea the Apostle Paul telleth vs , that q the whole bodie of Christ ( whereof r euery true Christian is a limbe ) is so † compact together in it selfe , and so firmely fastned with certaine spirituall nerues and ligaments to the head , that from it there is by them conueighed to each part a continuall supply of spirituall grace , both sufficient to furnish it , and to further the growth of it . Yea but , peraduenture will some say , that is it that maketh me misdoubt my selfe , that to mine owne seeming I stand at a stay ; and , mee thinketh , I haue so done for a long time together . I answer : It may well so be , and yet mayest thou be growing for all that . s The eye can see other things , but it cannot see it selfe : t Wee can easily see the face and the countenance of another , we cannot behold our owne , but by reflection onely . Christians many times better discerne how others grow in grace and come forward , than how themselues doe , though it may be growing as fast or faster than they . * The Boat that crosseth vs on the Riuer , seemeth to goe farre swifter than ours , though our owne goe as fast or faster than it ; and “ the land it selfe to passe by vs , while we stand still , when indeed we passe by it , & it standeth still . Strangers that come by starts , some continuance of time betweene , to vs , can better iudge of the growth of our children than our selues , who haue them continually in our eye . And it is the manner therfore of curious Artists , Picture-drawers and the like , u to stand sometime aloofe off viewing their worke , yea or x to goe wholly away from it , and to leaue it a while , and after some space of time to returne to it againe , that they may the better discerne any the least defect in it . y Our continuall conuersing with our selues , maketh our owne growth many times to be not so discernable of our selues as of others . Which may the rather befall vs , because this spirituall growth in the most is ordinarily but z by insensible degrees . A man may stand gasing a long time vpon the Diall , and yet not perceiue how the hand there stirreth , though it be stirring all that while : hee may in warme springing weather sit night and day beside the young greene grasse , and yet not discerne the shooting vp of it , though by the warmth of the weather it be continually sprouting . Thou maist well therfore be growing , though thou doest not discerne it . As a man may haue grace , and yet not know it : so he may be growing in grace , and yet not be aware of it . But doest thou not desire and endeuour to grow in it ? a If thou dost so , it is certaine that † thou dost grow , and art growing , howsoeuer thou seest it not . To vse b Gersons similitude , or one somewhat like it at least : A man is bound for the East-Indies , and shapeth his course thitherward ; but by the way is put off oft by crosse winds to the westward , hee is compelled to put into diuers harbours , and to make some stay by the way there , either to shift off stormie weather , or to take in fresh water . And yet all this while we say , he is going onward on his way , because his purpose and resolution still continueth the same . It is much more so in spirituall things , because our very growth it selfe in them consisteth much euen in resolution and desire . The strength of desire neuer a whit furthereth the sea-man so long as hee lieth wind-bound to the making of his port ; but the very strength of our desire may conueigh vs nearer to God , may carrie vs higher , as with Eagles wings , vp towards heauen . Yea this thy greedie desire of grace may make thee lesse sensible of thine owne growth : As the Heathen man obserueth , that c the earnest desire of what men would haue , maketh them forgetfull of what they haue . d I forget what is past , saith the Apostle , and presse on to what is before . Their eye is more vpon what they want , than vpon what they haue . It is with good Christians in this case , as with rich worldlings , that e like men in a race haue their eye on those that be before them , not on those that come after them ; they are euer eying those that seeme to out-strip and out-goe them in wealth , and thinke they haue nothing , they are but poore men , so long as they come short of such and such . And so is it with these ; they are oft eying those , whose either examples they reade of , or whose courses and graces they are in some sort eye-witnesses of , and thinke that they haue nothing , they make no progresse , at least worth speaking of , so long as they come behinde , and keepe short of such : And this is it oft that maketh them complaine so much of their wants & their slow progresse , and that they cannot perceiue but that they stand still at a stay . Which yet complaint of theirs , and feruent desire of growth in grace , is a sure argument of sincere and vndoubted grace in them . Yea it is an argument that they loue not life onely but grace , that they loue Grace for it selfe , that they loue Grace as it is Grace , when they desire so much to increase and to grow in Grace , especially supposing themselues to be in the estate of it alreadie . Whereas on the other side , it is an argument of insinceritie and vnsoundnesse , when men hauing gotten some small measure of speculatiue knowledge , or hauing attained to some slight degree of superficiall conformitie , far enough indeed from any sound sanctification , they can quietly sit downe by it , and haue no minde to go any further : yea how much soeuer they haue attained to , if they can set downe their rest there , sing a requiem to their soules , and say with the rich Glutton in the Gospell , f Soule , thou hast much good ; or , g I haue enough , with Esau : what should I labour for any more ? It was the Church of La●diceaes song , h I am rich , and full , and need nothing . He is i nothing worth indeed that so deemeth of himselfe . k He wanteth euery thing , he hath not any thing , that thinketh he wanteth nothing ; saith Bernard . The same is to be said of those that thinke themselues l well enough , if they be but a little better than those that are starke naught , that are grossely impious and extremely prophane : That vse to aske , when they are incited to a more frequent & diligent vse of the means , for the furtherance of their Christian growth : Why ? may not a man be saued , though hee know no more than this , and this ? Or though hee haue no more than such a measure of faith , or though he doe not liue so precisely as such and such doe ? For such euidently shew , that it is not grace but life , not sanctification that they desire , but saluation only . They serue God , onely to serue their owne turnes vpon God. It is not the pleasing of God , but the sauing of themselues that they doe not so much affect , as they are content to haue , grace for . m He was neuer indeed good , that desireth not to be better . Yea , n Hee is starke naught , that desireth not to bee as good as the best . For hee cannot be good , that loueth not goodnesse . Nor can any man truly loue it , but he must needs desire more of it . For , o Hee that loueth money , saith Salomon , will neuer haue enough of it : p And so hee that truly loueth Grace , will neuer thinke he hath enough of it , and will consequently be euer desiring to grow in it . Which desire of growth in grace , as it is a good signe of sinceritie of grace , so the want of it is too sure an argument of vnsoundnesse . Yea but , will some other peraduenture say , I haue heard it oft said , that no true Christian , yea , that q no man at all euer standeth at a stay : But that euery one as he is r continually growing on toward his end , so he is s continually growing either better or worse : like the Angels on the t Ladder that Iacob saw , whereof some went vpward , some downward , but none of them stood still . And with me the declination to the worse side is too euident : For I finde that I am not able to continue in prayer , or to keep my minde long bent to any intention of meditation , yea that I cannot endure to hold out in hearing , or to retaine or call to minde againe what I haue heard , as I formerly haue done , or haue beene able to doe . It is the vsuall complaint of many good Christians held with lingring infirmities and such bodily diseases as waste the spirits , weaken the senses , decay the memorie , and disable the functions of those faculties of the soule that are wont to be in these holy exercises employed . For Answer hereunto ; to omit what before was said , that u where an earnest desire and endeuour of growth is , there is no standing at a stay . It followeth not , because persons cannot performe outward , yea or inward actions as formerly they haue done , that therefore there is a decay of spirituall grace in them . For x the Soule , we know , while it abideth in the body , worketh by it and the parts of it . And the working of it therefore cannot be other , than the affection of those parts , it worketh by , will afford . As y the Heathen Philosopher therefore well obserueth , that it followeth not that either the soule it selfe , or the facultie of seeing in the soule ( for it z is not the bodie , nor the eye it selfe that seeth , to speake properly , but the soule that seeth by it ) is growne weake and decayed , because it cannot see so well by or with an old eye , as it could doe and did by or with a young one : a Giue it a young eye againe , and it will see as well as euer . Nor doth it follow that b a work-man hath either lost or lessened his skill , because either hee wanteth tooles , and therefore he cannot worke , or hath bad tooles , and cannot therefore worke so well as he could , when he had better than now he hath : that a Musitian is not so good or skilfull an Artist as he was , because hee cannot make so good Musicke with his Viole or Citharne , being now cracked and crased , or euill-stringed , as he could when it was new and sound , and well-stringed at first . So neither doth it follow that spirituall Grace is therefore abated or decayed in the soule , because it cannot hold out now with that continuance of attention , or strength and vigour of intention in meditation , inuocation , or other the like holy exercises , c the body being , by age , or sicknesse and feeblenesse accruing from either , much decayed and disabled , as it could formerly , when the parts and functions of it were fresh . I say not , ( for I would not herein be mistaken ) if the desire of doing what it hath done , but cannot now doe , what it is now restrained of , or disabled vnto , be not as feruent as formerly . For the desire vsually rather on such occasions encreaseth . And it is a d shrewd euill signe , as euen an Heathen man also could obserue , when men restrained of the means or the vse of them , or disabled vnto their wonted performance of such duties , are not at all therewith moued , but can well enough endure such want . It was by one deemed e as vnequal for an old man to desire the strength he had when he was young , as for a young man to desire the strength that an Oxe hath , or an Elephant . But for a man here not to desire to doe as hee hath done , may well minister some suspition , of an heart not very sound , which they that thus complaine of , by this their complaint doe euidently shew themselues not to be free only , but to be farre from . f The very absence and restraint of things loued , longed after , and delighted in , is a great meanes to incense and inflame much the desire . Nor can there be a decay of grace , though the worke of it may be restrained or suspended , where the desire continueth such . Spirituall grace is of the same nature , in some sort , with the Soule : As that is an immortall substance ; so is this g an incorruptible seed . Nor is it therefore any physicall or naeturall defect , though such may either in whole or in part h restraine the operation , that can possibly either destroy , or decay either . By some naturall defects indeed , ( such as either suspend or abandon the vse of reason and vnderstanding , and make a man by that meanes vncapable of instruction , ) a man may be i disabled in ordinarie course , ( for extraordinarie workings wee leaue vnto God ; who as hee gaue k power of speech and vtterance sometime to a dumbe beast , and his l sanctifying Spirit to a Babe yet vnborne , so m is able to worke in this kinde as he will : ) vnto the attaining of sauing Grace , where as yet it is not . But where it is alreadie wrought , there cannot any such naturall defect , either crase it , or wholly raze it out againe . It were as absurd to imagine that a fit of the dead palsie continuing with a man some good space of time , and depriuing him thereby of abilitie vnto the performance of holy duties , should of it selfe therefore make him n lesse holy than he was when it first seized vpon him ; as to suppose a man well affected to be lesse o liberally minded , because being fallen into pouertie , he cannot now do that , which before he was wont to doe , when he had better meanes and a more plentifull estate . It is not therefore any disabilitie arising from such defects and infirmities , that argueth any decay of Grace . A ninth Note of sinceritie may be an endeuour to finde out and discouer our owne corruptions ; and a gladnesse when we haue discouered them by the light of Gods word , or such other good meanes as God shall offer vs. This businesse had Dauid beene busie about , what time he brake out into that exclamation ; p O , who can tell how oft hee sinnes ? or , what man is he that vnderstandeth his owne errours ? q It fared with Dauid , saith Spina , as with the Houswife that hauing diligently swept her house and cast the dust out at doores , can see nothing amisse now , no specke of dust in it ; whereas if the Sunne doe but a little shine in thorow some cranie in the wall , or some broken quarell in the window , shee may soone see the whole house swimme and swarme with innumerable motes of dust floating to and fro in the aire , which for dimnesse of light or sight before shee was not able to discerne . And so fared it with Dauid ; he was a man of no loose life , but euen from his younger yeares carefull of his courses , r Vpright & after Gods own heart ; so that little might seeme to be amisse , or to require reformation and amendment with him : yet when hee came to looke more intentiuely into Gods law , a little beame of light reflecting vpon his soule from it , discouered vnto him such s an innumerable company as well of corruptions in his heart , as of errours and ouer-sights in his life , that it made him , as one amazed , crie out in that manner , as guessing by what hee now saw , that he had not seene before , how much corruption remained yet in him vnseene . In like manner had hee beene sifting of himselfe , when hee said ; t I considered my wayes , and turned my feet vnto thy Testimonies . And of the ioy that hee conceiued , when vpon such view and search he had light vpon somewhat that he was ignorant of before , and came to the notice of some dutie concerning himselfe , that before he was not aware of : u I reioyce , saith he , at thy Word , ( to wit , when somewhat from it is discouered vnto me , ) as one that findeth a great spoile ; that hath gotten a rich bootie . An allusion to rich spoiles taken from the enemie in the field , wherein the pleasure is vsually as much as , or more than the profit . And he saith further therefore , That x he will praise God with an vpright heart , when he shall haue learned his righteous Testimonies : Hee will thanke him heartily , when he shall by his Law informe him of ought . Yea how glad was hee when Abigail had discouered vnto him his errour , and by that meanes stayed his hand from an vnwarrantable act , that in his heat of passion he had before resolued to execute ? And y how doth he blesse her , and blesse God for her ; her , as a messenger of God , and God , as one that had sent her to meet him , and so to with-hold him from that outrage ? And z this is also a singular good note of a sincere heart , when a man is carefull to search into his owne corruptions and ouersights , is willing to be informed of them , glad to see them discouered , and readie to reforme them when they are euidently discouered to him , and his conscience conuinced of them out of Gods word . As on the contrarie part when men * are not willing to haue their corruptions discouered to them , cannot endure those that are dealing in any sort with their sinnes , a fume and storme against those that euen in the kindest and 〈◊〉 Christian manner informe them of them , albeit they cannot wholly excuse them or deny them to be such : when men will of set purpose forbeare , yea and forsweare to , the hearing of those , whose plaine dealing and powerfull deliuery of Gods word , hath begunne to lay open to them their corruptions , and to touch them a little to the quicke : Or when ( as Augustine well obserueth of some , speaking of those words of the Psalmist ; b He flattereth himselfe in his owne eyes , till his iniquitie be found abominable ; and he refuseth to vnderstand : ) c they will seeme to search , but are loth to finde ; and therefore , as d the young man in the Gospell , that moued a question to our Sauiour , e they are sorie that euer they sought , and goe away with heauie hearts , when they finde not as they would , when they haue not an issue and an answer to their owne mindes : and as f the Iewish Captaines that repaired for aduice and direction to Ieremie , their seeming search was neuer made in sinceritie . The last Note of Sinceritie shall be a loue of God and good things , refuse thereupon to follow what they are informed of , or to reforme what vpon such search they meet with , and find to be amisse with them in heart or life : It is a fearefull signe that their heart is not vpright , and g and of the Children of God for God ; together with a stedfast purpose to depend still vpon God , to continue constant in the frequent and diligent vse of all the holy Ordinances of Go● , and to perseuer and goe on in the good waies of God , though a man cannot yet find or feele in himselfe any assurance of Gods speciall fauour towards him , or any comfort in the ordinances of God that he vseth . These I am the rather willing thus to pile vp together , and to comprehend vnder one Head , though they might seuerally be insisted on , because I would hasten to an end , fearing that I haue beene ouer-long in what is past alreadie : The worke growing greater than I made account it would haue done . That our Loue of God is a sure argument of Gods speciall Loue of vs it is most euident . h I loue them , saith the Wisdome of God , that loue me . And , i Hee that loueth mee , saith our Sauiour Christ , both the Father and I will loue him . k A man could not loue God , did not God first loue him , and l worke this very loue of himselfe in him . m Nor need any man , that truly ( though “ but weakely , yet so well as he is able , or rather as God hath enabled him ; ) loueth God , doubt but that God loueth him . For n how can he choose but loue them againe , when they loue him , whom hee loued euen before they loued him ? How can he but loue them , when they loue him , that o loued them , when they loued not him ; that loued them so dearely when they p hated him , and q were enemies to him , as to giue his Sonne to die for them . If God , saith that † blessed man and Martyr of God , so loued vs when wee hated him and fled away from him , that he sent his Sonne after vs to seeke vs , and with losse of his owne life to redeeme and reduce vs , how can we thinke otherwise , but that now louing him , and lamenting because wee doe no more loue him , hee will surely loue vs for euer ? And that the Loue of Gods Children for God , is a good Signe of the loue of God , it is no lesse apparent . r Hee that loueth him that begat , saith Saint Iohn , loueth him also that is begotten . And he that loueth him that is begotten , say I , loueth him also that begat . It was s for Ionathans sake principally , that Dauid loued and fauoured Mephibosheth . Nor could a man for God loue the Children of God , if he did not first loue God himselfe . In regard whereof also Saint Iohn maketh this Loue of Gods Children a Signe that a man t is in the light , to 〈◊〉 of Gods fauour ; that hee u is past from Death to Life , is in the state of saluation ; that he x is borne of God , is regenerate , is the Childe of God ; that y God dwelleth in him , he abideth in his heart by his Spirit ; and that he doth z sincerely loue God , and is beloued consequently of God. And as Dauid testifieth the sinceritie of his Loue vnto God , by his louing , a liking of , and delighting in the Saints of God : so hee maketh b the honouring and respecting of those that feare God ; a note and marke of such as are free Denisons of the heauenly Ierusalem . The like might be said seuerally of c the stedfast purpose of depending vpon God , and d of continuing constant in the diligent vse of the Ordinances of God , and e walking carefully in his waies . But that which I here in this last Note principally aime at , and will therefore most insist on , is this , that then the sinceritie of a mans heart herein doth most euidently appeare , when he persisteth thus constantly in louing God , and Gods children , cleauing to God , following him , frequenting his Ordinances , and depending vpon him , though God seeme not to regard him , nor doe reueale himselfe yet vnto him in that comfortable manner , f as he doth frequently and vsually vnto those that be his . † Yet will I wait vpon the Lord , saith the Prophet Esay , though he haue hid his face from vs. And , g Though he slay me , saith Iob , yet will I still trust in him : Yea , h though he hide his face from me , and carry himselfe towards me as an enemie . Hereby doe the people of God in the Psalme approue their sinceritie vnto 〈◊〉 , and the vprightnesse of their hearts with him , in that i though God seemed to haue cleane forgotten them , and to haue vtterly cast them off , yet they had not left him , nor taken occasion thereby , either to neglect him or to stray from him , either in heart or in life , and to seeke to any other helpes . And it is certainly an argument of a great measure of grace , when a Christian Soule , though finding in it selfe so weake encouragement , in regard of comfort or assurance , to depend vpon God , yet can firmely resolue constantly k to rely and rest wholly vpon him : when though l it feele little or no comfort at all in ought that it doth , yet m it will not thereby be discouraged from persisting in the obseruance of holy exercises , and the performance of good duties , content with patience , and yet not without a kinde of n religious impatience too , o to submit it selfe to Gods good pleasure , p wait his holy leasure , and q expect when hee shall see it fit and seasonable in mercie , further to reueale himselfe , and to minister vnto it the inward comforts of his Spirit . As on the other side it is a shrewd Signe of insinceritie and vnsoundnesse , when men are readie to cast off all religious regard , if they cannot in good exercises finde present comfort ; or shall be readie , if God do not instantly answer them according to their desires , to say with Iorams profane Pursueuant , r What should I doe waiting on God any longer ? Or with Saul , s to leaue God , and betake them to other courses , yea those , such as hee in his Word hath inhibited . Neither are we to thinke that the prayers and other holy exercises of such so affected , as before was said , in regard of the want of that alacritie and cheerefulnesse of spirit in them , are therefore either altogether vnprofitable to themselues , or vnacceptable in Gods sight . For to omit , that there is oft more true spirituall viuacitie in the prayers and other exercises of persons euen so affected , than in the prayers and exercises of many others ; t their inward sense of their wants and instant desire of hauing them supplied , putting a great deale of spirit and life more than ordinarie into them : An hungrie belly , an emptie maw , will make a begger begge more earnestly , than when hee hath beene feeding but a little before . Reade but u the Psalmes and Prayers that the Saints of God haue made and penned in such cases , and vpon such occasions , and marke what a deale of spirituall vigour and viuacitie appeareth in them . Not to stand , I say , vpon this ; Euen the weakest and the feeblest that are , must for their comfort and encouragement in this kinde be informed , that x as the brothes , and meats , and medic●nes that sicke persons take , though they delight not the taste , nor doe they finde any good relish in them , by reason of their present infirmitie and weaknesse , yet may doe them much good , and be a meanes both to preserue life , to keepe from fainting and further weaknesse , and to strengthen also in some measure : so holy actions though performed with much infirmitie and weaknesse , yet with an holy and religious diligence , may much benefit the soule so performing the same , albeit it finde little spirituall relish in them , or feele no comfort from them for the present . Yea , howsoeuer it be true , as I said a before , that the want of alacritie and cheerefulnesse in performance of holy duties , especially procured by some wilfull neglect , or by some peeuish and way ward disposition , framing matter of griefe to it selfe from idle toyes and trifles vnto the disturbance of it selfe in such duties , doth much diminish , and take away much the grace of them : yet it is no lesse true that b the constant and conscionable persisting in performance of such duties , notwithstanding that all good meanes vsed , the poore Christian soule cannot attaine to that alac●ity that faine it would , may make them no lesse acceptable , if not more acceptable to God , than if they were done euen with the greatest delight . Suppose two persons attend the King in his hunting , or at his sports , the one that taketh much delight in the game , the other that hath little or no delight in it : or the one lustie and healthy , and that attendeth him therefore with ease ; the other weake and faint , or lame , or hauing some hurt about him , in regard whereof he cannot follow him but with much paine and difficultie , and yet will not giue ouer , but be hard at his heeles still , as readie and forward as the former . His c will may be euery whit as good as the other , and his Soueraigne is no lesse , if not more , for such his seruice beholden to him , than to the other . Nor may the seruice of such a poore soule therefore be the lesse acceptable to God , because it cannot performe it with such alacritie and delight as d it desireth . And in like manner for Faith and dependance vpon God. It is not an argument of no Faith , when a man cannot yet attaine to a full perswasion and assurance of Gods speciall fauour towards him , and of the free remission of his sinnes in Christ , that many other faithfull e haue had , and many doubtlesse also ordinarily haue . This is a consequent rather of Faith , that as f Augustine saith of workes , rather followeth the person iustified , than precedeth and goeth before iustification , as Faith being g an instrumentall cause of producing it as an effect doth . It is a consequent , I say , of it , deduced from it , as the same Father well h sheweth , by a Syllogisme , wherein Faith is assumed , and this perswasion concluded from it : and that not simply and absolutely necessarie neither , but such as is , by generall consent , oft seuered from it . But for a man , though he cannot yet attaine to it , yea though he neuer should so long as he liueth , yet to resolue i to cleaue vnto God with full purpose of heart , to sticke close vnto him , to depend wholly vpon him , and not to giue ouer still seeking and suing to him for it , and the constant vse of all good meanes to attaine it ; k like a Courtier , who though the King shew him no Countenance , but seeme wholly to neglect him , and not at all to regard him , yet will still follow the Court , and tender his seruice , and resolue to giue attendance , hoping yet to finde acceptance at length , yea to doe it constantly , whether he shall finde acceptance or no ; or like l the woman of Canaan , that would follow Christ still , and would take no nay of him , though he seemed not only not to regard her , or any other that made suit for her , but to reiect and put her off with much disgrace : it is a sound argument of a true and a liuely Faith , and of no small measure of the same . Where if it be demanded how this trusting to , and dependance vpon God , may stand with the want of such assurance . I shall not need to say much , because the Argument hath by m a Reuerend Brother beene of late handled at large . Only I make it plaine by this familiar Comparison . Put case a poore man hath occasion to make vse of some great Courtier for the effecting of some businesse of great consequence for him , euen as much as his life lieth on , or all that euer he is worth , as suppose the procuring him his pardon for some capitall crime from the Prince . And this great Courtier telleth him , that though he be but a stranger , one that can claime no such thing from him , yea one that hath deserued many waies euill of him , yet if he trust only to him , and rely wholly vpon him , hee will do that for him , which the poore wretch requireth of him . This poore man now in this case may trust only to him , & neglecting all other means that either others may aduise him to , or himselfe sometime thinke on , rely wholly vpon him ; and yet hee may not be fully perswaded that he will effect it for him neither . The consideration of his owne want of worth and euill desert , n his immoderate feare arising from the apprehension of the great danger that hee is in , and the subtill perswasion of others that would beare him in hand that he will but delude him , and not doe for him as he saith , may either seuerally or ioyntly be a meanes to hold his minde in suspence , and to keepe him from such assurance . Yea his very mistaking and misconstruction of the great mans meaning , when he saith , If you will trust to , or rely vpon me alone for it , being possest with a conceit that his want of a full perswasion that hee will doe it , which hee cannot yet for his heart-bloud bring his minde to any setled assurance of , doth euidently shew that he doth nor trust to him , may be a meanes to make him beleeue , that he will neuer do it for him , because he doth not , what he supposeth is therein absolutely required of him , which to that great man also , if hee should be demanded of it , not daring to tell an vntruth , would appeare . And yet for all this he may resolue to sticke to his mediation only , and to rely wholly vpon him , and not to seeke or trie any other way , whatsoeuer any man shall perswade him to the contrary , or whatsoeuer the issue and euent of it shall be . And euen so may it well be , and is questionlesse with a Christian soule many times . o God hath proclaimed and published a Patent of pardon and saluation by Christ , to all that trust to him for the same . A man may so doe , encouraged thereunto by this gratious offer and the condition to it annexed , yea many an one so doth , and yet partly out of the sight and consideration of his owne vnworthinesse , partly out of a kind of timorousnesse and pusillanimity of spirit , partly by reason of some strong melancholike imagination , and partly also through some powerfull delusion of Satan , not be able possibly to perswade himselfe that Christ is yet his , or that hee hath interest in him , hath his sinnes pardoned for him , and shall liue eternally by him . Yea the very mistaking of the true Nature of sauing Faith , and supposing the very essence of it to consist in this particular perswasion , ( which yet is onely an effect and a fruit , yea such a fruit of it , as doth not necessarily alwaies spring from it , p nor is at all times of the yeere euer constantly found on it , ) and that therefore he doth not trust in Christ so long as he wanteth it , is a maine meanes to keep many from it , and from the comfort of it , which yet haue true Faith , and doe vnfainedly trust in Christ for all that : As by many other sound and vndoubted Arguments , which if they be questioned with and vrged to it , not daring to denie them , lest they should lie against their owne conscience , may be drawne from their owne confessions & answers concerning themselues , ( when there is no feare of hypocrisie , lest they should therein dissemble , being more prone to charge than to cleare , and to alledge matter against themselues , than to produce any thing for themselues ; ) will euidently appeare . Among which Arguments also euen this , though it come last , yet is none of the least , if their conscience vnfainedly can testifie for them , that though they haue not yet such a perswasion and assurance of Gods mercy toward them in Christ for the remission of their sinnes and the saluation of their soules , yet they q vnfainedly desire , and r labour instantly for it , and though they cannot yet attaine to it , yet they s loue the Lord Iesus heartily , and t his members for his sake , and u rest and repose themselues wholly vpon him , and Gods mercy in him , x renouncing all other meanes of remission of sinne and saluation without him , with y a full purpose of heart and resolution still so to doe , z expecting when God shall in mercy be pleased to looke gratiously vpon them , and to vouchsafe them that assurance that as yet they haue not . * Who so trusteth in the Lord , saith Salomon , ô blessed is he . And what a great measure of grace is it for a man to trust thus in God , while he lieth yet vnder the sense and apprehension of his wrath ? Those therefore , whatsoeuer they are , that hauing by these or the like Notes and Signes examined themselues , haue found their hearts to be sincere and vpright with God , albeit this their beginning of grace be mixt with much weaknesse , they may know thereby and assure themselues that they haue right to , and interest in the Light and Ioy of the Iust here spoken of : and they may therefore safely lay hold on it , admit it , giue way to it , receiue it and harbour it in their hearts ; yea that they wrong themselues , Gods grace in them , and his goodnesse towards them , when a they refuse and repell it , hauing so good and sure ground for it , hauing so great cause , as wee haue here shewed , to reioyce . Light and Ioy being sowen here , not for the righteous alone , but for all that are vpright in heart . Which Ioy the Lord in mercie vouchsafe b to all in Sion that yet want it , and increase it daily in the hearts of all those that alreadie haue it , vntill wee come all to meet and partake together in that c fulnesse of Ioy , which shall neuer againe be interrupted or eclipsed in vs , d shall neuer in whole or in part be taken againe away from vs. Amen . FINIS . Escapes of more moment to be amended . PAge 7. line 13. after , his , put in owne . p. 11. l. 1. after , wicked , put in man. p. 15. l. 2. after , they , put in , be . p. 23. l. 11. for , not , reade , nor . l. 16. after , That , put in , alone . p. 24. l. 16. put out , not . p. 108. l. vlt. after , are , put in , in . p. 109. l. 14. for , mother , reade , father . p. 118. l. 27. for , suspected , reade , expected . In the Marginall notes . PAge 2. before , Vses 2. for , Parts , reade , Part. p. 7. lit .. s for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reade , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 13. l.t. for , id , reade , i● . p. 14. l.f. for , malus , reade , malis . p. 15. l. g. for , caro , reade , cor . l.h. . for , genuerunt , reade , gemuerunt . p. 31. † for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; reade , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 35. l. ● . after , in Iulian. 2. put in , Quomodo de Socrate Idem ; from l. ● . p. 75. after , Branch 1. put in , Obseruation 4. p. 116. * after , a● , put in , nervis . p. 134. l.u. for , praecedat , reade , cedat . Notes, typically marginal, from the original text Notes for div A01539-e100 a Nobilis genere , nobilior sanctitate . Aug. epist. 179. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Gorgon . & in Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Patr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Heron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isidor . Pel. l. 2. ep . 291. Summa apud Deum nobilitas est clarum esse virtutibus . Paulin. ad Celant . Christianum esse , est , verè nobilem esse . Nec gencre sed virtute censetur nobilitas . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iphicrat . Arist. rhet . l. 2. c. 23. Quod optimum nobilissimum . Velleius hist. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antisthen . Laert. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato ibid. l. 3. Quis generosus ? ad virtutem benè à natura compositus . Non facit nobilem 〈◊〉 plenum fumosis imaginibus : animus facit . Sen. ep . 44. Nemo altero nobilior , nisicui rectius ingenium , & artibus bonis aptius . Idem de ben . l. 3. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Dictye . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicharm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Democr . Stob. c. 84. animalia muta Quis gene●●●● putet nisi fortia ? Nobilitae summa est atque unica Virtus . Iuven : sat . 8. c 1 Pet. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Gorgon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Patr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in convent . Episc. Itaque quod Hieron . olim prae●at . in Pr●v . p●ucis immutatis ; iungat Epist●l● , qu●s 〈◊〉 Conjugium . I●ò ●●●ta non dividat , qu●s Christi nect●● 〈…〉 ad Chrom . & Eus●b . Non debet charta dividere , quos amor mutuu● copul●vit , &c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cle●●thes apud Arrian ▪ dissert , l. 4. c. 1. e Opera Dei sunt in mediis contrariis . Luther . apud Paulum ab Eilzen in Genes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Cypr. f Verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quod de ●apt . Dominus Ioan. 5. 35. g 〈…〉 Senec. epist. 107. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 Steb . c. 95. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Casarius apud Gree , Naz. ep . 59. i Psa. 34. 19. & 73. 14. Luk. 9. 23. & 21. 12 , 16 , 17. Act. 14. ●2 . 1 Cor. 15. 19. k Luk. 9. 24. & 21. 18. 2 Cor. 1. 3 , 4 , 5. & 2. 14 & 6. 10. & 10. 4. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de prolis 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Incertus Author . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demberit . apud Stob. c. 74. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eu●ntus apud Plut. de am prol . m Gen. 15. 2. & 30. 1. Iohn 16. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Menand . apud Stob. c. 73. n 1 Sam. 1. 6 , 7 , 8 , 〈…〉 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem ibid. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Oenomao . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . -Eurip . Meleagr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . -Menand . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Dan●e . - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Androm , inde restituendus apud Stob. cap. 74. r Rom. 5. 2 , 3. & 8. 18. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Languente mens & languet unâ corpore . t Psal. 13. 4 , 5. & 42. 5 , 11. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Iulian. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem post redit , suū . Hoc enim proclivi● homo suspicatur in alio quod sentit in seipso . Aug. in Psal. 118. conc . 12. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Basil. y Liceat usurpare Pauli illud Rom. 15. 14 , 15. Martem are liticen accendit bellantibus Imbellis ipse : plebsque ignava fortib ' Clamore stimulos subdit dimicantibus . Acer , & ad palmae per se 〈◊〉 honores , Si tamen ●●rteris , fortius ibit equus . Ovid. P●nt . 2. 11. z 3 Iohn 2. Notes for div A01539-e1580 a Musica in 〈◊〉 , importuna narratio . b Eccles. 22. 6. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . * Amos 6. 6. d Matth. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Greg. Naz. ep . 66. e Esai . 40. 1. & 50. 4. & 61. 1. Temporis officium est solatia dicere certi , Dum do●or in cursu est - Ovid. de Pont. 4. 11. Psalme . Scope . Matter . * Partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Parts 2. Doctrine . Vse . Part 1. Doctrine . f Vers. 1-9 . Parts 2. Vses 2. Vse 1. g Vers. 10. Vse 2. h Vers. 12. Text. l Vers. 11. Connexion . Diuision . Branches 3. Branch 1. * Eccles. 11. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Iphig . Aul. - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrys. orat . 3. k Ester 8. 16. Esai . 50. 10. Branch 2. l 1 Cor. 15. 19. Branch 3. Consider . 3. Consider . 1. Consider . 2. Consider . 3. Consider . 1. Point 1. * Gaudium bonorum est . Aug. de Civit . Dei. l. 14. c. 8. Branches 2. “ Nisi justus non gaudet . Senec. epist. 59. Branch 1. Obseruatiō 1. Reason 1. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de bapt . Reason 2. m Psal. 68. 4. n Psal. 64. 10. Reason 3. o Psal. 126. 5. p Esai . 35. 10. q Esai . 65. 13 , 14. Reason 4. r Prov. 29. 6. s Psal. 30. 11. & 32. 7. Reason 5. t Psal. 33. 1. * Vers. 12. u Psal. 32. 11. x Philip. 3. 1. y 1 Thess. 5. 17. z Phil. 4. 4. Grounds 2. a Et res plena gaudio & spes . Gaudium in re ; gaudiū in spe . Gaudium de possessione , gaudium de promissione . Gaudium de praesenti exhibitione ; gaudium de futura expectatione , Bern. de temp . 15. Ground 1. Branches 2. b Rom. 5. 9. c Rom. 5. 10. d Rom. 5. 1. e Ephes. 1. 6. Branch 1. f Prov. 20. 2. & 19. 12. g Amos 3. 8. h Prov. 16. 14. i 1 Tim. 6. 15. Apoc. 19. 16. k Genes . 2. 7. l Iam. 4. 12. Matth. 10. 28. m Esai . 66. 24. n Apoc. 14. 10 , 11. Vbimors sine morte , finis sine fine , defectus sine defectu : quia & mors semper vivit , & finis semper incipit , & defect desicere nescit . Greg. mor. l. 9. c. 47. o Hebr. 2. 15. 1 Cor. 15. 31. Quotidiè moritur , morte qui assiduè pavet . Perit ante vulnus pavore , cui spiritū rapuit timor . Sen. Herc. fur . 4. Si quod ab homine timetur malum , eo perinde dū expectatur quasi venisset urgetur : & quicquid ne patiatur timet , jam metu patitur . Sen. ep . 74. p Morte mori potius quàm vitā ducere mortis . Morsq , minus poenae quàm mora ( quàm metꝰ ) mortis habet . Maximin . eleg . 1. Quid enim hujus vivere est , nisi diu mori ? Sen. epist. 101. q Insidias semel subire satius est quam cavere semper . Iul. Caesar. Sueton. c. 86. Incidi semel est satius quàm semper premi . Nem● tam timidus est , ut malit semper pendere quàm semel cadere . Sen. epist. 22. Graevius est aliquem spem raortis expectare , quàm tormentorum crudelia sustinere . Cassiod . epist. var. 7. 6. r Vicount Lisle in Hen. 8. Francisc. Landav●in Annal. l. 1 . & Holinsh. in Hen. 8. an . 34. s Quomodo de Tantalo Pindar . Olymp . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Quomodo Bern. ad illud Psal. 55. 15. Descendam in infernum viventes . Descendant viventes , ut non descendant morientes . Ad fratr . de mont . Dei. Sed & Anselm , in deplor . & Gers. super Magnis . 9. t Ephes. 1. 17. u 2 Cor. 5. 19 , 20. Luk. 24. 47. Act. 13. 38. “ 1 Cor. 2. 12. x Psal. 32. 1. y Psal. 32. 11. z Act. 2. 38 , 41 , 46. & 16. 31 , 34. Branch 2. a Prov. 19. 12. b Psal. 146 3 , 4. Esai . 2. 22. c Psal. 30. 5. d Psal. 63. 3. e Psal. 5. 12. & 32. 10. & 103. 4. f Psal. 30. 11. g Eccles. 7. 26. * Rom. 12. 12. h Iam. 1. 12. i Luk. 12. 32. k 1 Cor. 9. 25. Ground 2. l 1 Pet. 1. 4. Apoc. 1. 21. Luk. 1. 33. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiph . de cboret . Spes duleissima oblectamenta . Sen. ep . 23. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Miscrrimum est timere , cum speres nihil . Sen. Troad . 3. Itaque postquam adempta spes est , lassus cura confec●ꝰ animus stupet . Ter. And 2. 1. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Electra apud Nonnum d●onys . l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . ep . 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. pro pa●per . Sola spes ●●minem in miserijs consolari sotet . 〈◊〉 Ca●il . 4. 〈…〉 de Ponto 1. 7. p Spes incerti boni nomen est . Sen. epist. 10. Fallitur augurio 〈◊〉 bona saepe suo● Ovid. epist. 16. Multa quidem praeter spem scio multis bona even●sse . ●t ego 〈…〉 spem decepisse multos . Plaut . Rud. 2. 3. q Rom. 8. 24. Heb. 11. 1. r 1 King. 10. 6 , 7. s Ephes. 3. 20. Esai . 64. 4. 1 Cor. 3. 9. t Rom. 5. 5. Spes 〈◊〉 confundit . Spes in terrenis incerti nomen ▪ boni : Spes in divinis nomen est certissimi . Hebr. 11. 1. u Rom. 8. 30. Quia jam fecit quae futura sunt . Aug. de corrept . & grat . c. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Iulian. 1. Spes inconcussa . x Luke 10. 20. y Matth. 5. 11 , 12. z Rom. 5. 1 , 2 , 3. Conclusion . a Psal. 149. 5. Gaudeant sancti . Branch 2. Obseruatiō 2. b Hosh. 10. 1. Etiāsi leta tibi obveniant omnia , nō est tamen quod laeteris . Riber . ibid. * Non potest gaudere nisi sortis , justus , & temperans . Sen. ep . 59. Stulti ac mali non gaudent . Ibid. Reason 1. c Gal. 5. 22. d Potest esse radix sine stipite , stipes sine fructu : sed nec stipos nec fructus sine radice . e Iob 14. 7 , 8. Dan. 4. 14 , 15. f Iude 19. g Rom. 8. 9. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. analyt . post . l. 2. c. 11. & r●et . l. 2. C. 22. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sept. Esai . 57. 21. Gandere non est impijs . Aug. de Civil . l. 14. c. 8 & in Psal. 96. Reason 2. k Non est pax impijs . Esai . 48. 22. l Rom. 14. 17. m Rom. 15. 13. n Galat. 5. 22. o Iob 15. 20 , 21. p Esai . 57. 20 , 21. Nihil stultitia pacatum habet . Tam superne illi metus est quàm infra : ad utrumque trepidat latus . Sequ●ntur pericula & occurrunt . Ad omnia pavida , imparata est : & ipsis terretur auxilijs . Sen. ep . 92. q Pax infida , pax incerta . Vti de Romana cum Samnitibus transactione , Liv. hist. l. 9. r Noli huic tranquillitati confidere . Momento temporis mare evertitur ; & eadem die ubi luserunt , sorbentur navigia . Sen. epist. 4. Reason 3. s Ester 8. 16. t Tobit . 5. vulg . edit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrys. orat . 4. Nec frustra praedicant mentes hominum nitere liquido die , coacta nube flaccescere . Symmach . epist. 31. u Ephes. 5. 8. x Luke 16. 8. Iohn 12. 36. 1 Thess. 5. 5. y 1 Thess. 5. 4. 1 Iohn 2. 9. z 1 Iohn 2. 10. a Iohn 12. 35. 1 Iohn 1. 7. b Psalm . 89. 15. c Ephes. 5. 8. d 1 Thess. 5. 5. e Ephes. 6. 12. f Coloss. 1. 13. g 1 Iohn 1. 6. & 2. 11. h 1 Iohn 2. 9. i 1 Iohn 2. 11. k Esai . 9. 2. Luke 1. 79. l Iude 13. Iob 10. 21 , 22. m Exod. 10. 22 , 23. n Esai . 9. 2. o Sunt enim modò in tenebris exteris , unde correctio desperanda non est ; quam si contempserint , ibunt in tenebras exteriores , ubi correctionis locus nō erit . Aug. ep . 120. c. 22. Abistis exteris tenebris in exteriores mittētur , qui ex istis exteris non ad interiora convertuntur . Ibid. c. 36. In tenebras ex tenebris inoeliciter exclusi infoelicius includendi . Idem homil . 16. p Matth. 8. 12. q Ignis gehennae lucebit miseris ad miseriae augmentum , ut videant unde doleant ; sed non lucebit ad consolationem , ut videant unde gaudeant . Greg. mor. l. 9. c. 49. Isidor . de sum . bon . l. 1. C. 31. & Ludolf . vit . Christ. l. 2. c. 88. Vse 1. Error . 1. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Videndus Eustath . ad Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . in DCor . dialog . & Serv. ad Aen. 6. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Helen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lycophr . Cassand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vt ex Stesichoro Tzetzes . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lycophrō ex Sophoclis Antigone , quod id de uxo●e mala extulit Oblectamenta fallacia : fa●sa gaudia . Ex Virgil. Aeneid . 4. Sen. ep . 59. ● & mala mentis Gaudia . Ex eodem Aug. de civit . l. 14. c. 8. Impropriè locutus , cùm nullum gaudiū malū sit . Sen. ib. Reason 1. u Quodcunque invectitium gaudium est , fundamento caret . Senec. epist. 23. Fragilibꝰ inaititur , qui adventitio laetus est : exibit gaudium , quod intravit . Ibid. 98. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Iulian. 1. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de Virt. & Vit. Reason 2. * Rom. 8. 31. † Si cōtra nos , quis pro nobis . Petr. Cell . ep . 112. a Ester 7. 6 , 7. b Ester 5. 13. Dan. 5. 5 , 6. c Iob 3. 20 , 21. Morsqueminus poenae quàm mora mortis habet . Maximin . el●g . 1. Caius non temere in quenquā , nisi crebris & minutis ictibus animadverti passus ē , perpetuo notoque jam praecepto , ita fieri ut s● morisentiat : qui & mortem deposcenti , Nondum , inquit , tecum in gratiam redij . Sueton. c. 30. Hinc Oedipus Sen. Theb. 1. Omitte poenas languidas ●ogae morae , Funus meum ne extende ; qui cogit mori Nolentem , in aequo est , quique properantem impedit . Occidere est , vetare capicentem mori . Non tamen in aequo est , alterum grauius reor . Malo imperari , quā●ripi mortem mihi . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sera vind . e Iohn 3. 18. Quotidiè damnatur , qui semper timet . P. Syr. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de ser. vind . Mundus hic malus carcer est , Merita carcerem faciunt . In uno eodemque habitaculo alteridomus est , alteri carcer est , dum ille custodit , ●lle custoditur : alteri domum fecit libertas , alteri carcerem servitus . Aug. in Ps. 141. g Carcere inclu●●tur ; reatuligatur : carcer ejus caro ejus est . Aug. homil . 40. Nihil est miseriu● quàm animus hominis consciꝰ . Plaut . Mostell . 3. 1. h Anne magis ficuli genuerunt aera tyranni ? Aut magis auratis pendens laquearibꝰ ensis Purpureas subter cervices terruit , Imus Imꝰ praecipites , quā si sibi dicat , & intus Palleat infoelix , quod proxima nesciat uxor . Pers. sat . 3. Allusit ad Damoclis historiam , cui caratione Dionysius confirmavit , Nihil esse ei beatum , cui semper aliquis terror impendat . Cic. Tuscul. l. 5. * Iam. 5. 1 , 2. Error 2. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo de malorā insid . Sola virtus praestat gaudium perpetuum , securum . Sen. ep . 27. k Gaudium proprium bonorum & piorum est . Aug. de civit . Dei , l. 14. c. 8. * Galat. 5. 22. “ Rom. 14. 17. † Amabit sapiens ; cupient caeteri . Afra . Solus sapiens scit amare . Sen. epist. 81. Gaudebit sanctus ; caeteri lascivient , vel gestiunt , ut Aug. de serm . in mōt . l. 1. Gaudium nisi sapienti non contingit . Sen. ep . 59. l Existimas me nunc detrahere tibi multas voluptales . Imò contra . Noli tibi unquam deesse laetitiam . Volo illam tibi domi nasci : nascitur , si modò intra teipsum sit . In veri gaudij possessione esse te volo , quod nunquam deficiat . Ad solidum conor perducere , quod introrsus plus pateat . Sen. ep . 23. Major est suavitas mentis quàm ventris . Aug. de verb. Dom. 27. m Isaacum , i. gaudium jugulandum tibi formid●s ? securꝰ esto . Non Isaak , sed aries mactabitur : non peribit tibi laetitia , sed contumacia , cujus utique cornua vepribus haerent , & sine punctionibus anxietatis esse non potest . Ber●●de bon . deser . n Sapiens laetitia fruitur maxima , continua , sua . Sen. ep . 72. o Psal. 36. 9. Hunc it a fundatum necesse est sequatar hilaritas continua , l●titia alta atque ex alto veniens . Sen , de bent . cap. 4. p Satietas gau●torum amoenissimorum . Psalm . 16. 11. q Torrens delitiarum . Psal. 36. 8. a Haec quoque fortuita tunc delectant , cum illaratio temperavit & miscuit . Sen. ep . 72. b 1 Cor. 3. 22 , 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antisth . & Zeno apud Laert. Vnꝰ est sapiens , cujus oīa sunt . Sen. de benef . l. 7. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Post Diogenem Clemens Alex. in protrept . c Hebr. 1. 2. d Apoc. 21. 7. e Rom. 8. 17. f 1 Cor. 7. 30 , 31. Deut. 12. 21 , 22. & 14. 23 , 26. Neh. 8. 10 , 11 , 12. Zech. 3. 10. g Gen. 30. 27 , 30. & 39. 5. Deus multa malis tribuit . Sed ea bonis paraverat . Contingunt autem & malis , quia separari non possunt . Nō possent certis contingere , nisi & caet●ris donarentur . Sen. de benef . lib. 4. cap. 28. h Non sequitur , ut cui mens sapit , ei palatum non sapiat . Cic. de fin . l. 1. Sensum enim hominis nulla exuit virtus . Sen. ep . 85. i Iob 12. 11. & 34. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad Eunom . k Psal. 66. 13. l Psal. 4. 7. m Gen. 32. 10. & 48. 15. Deut. 32. 13 , 14. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de virt . & vit . o Genes . 32. 10. Psal. 65. 9 , 10 , 11 , 12. Zech. 9. 17. p Non tam dono leta est , quam abs te datum ; ( non tam munere quàm abs te missum ; ) idve rò triumphat seriò . Ter. Eun. 3. 11. At illa quanto gratiora sunt , quantoque in partem interiorē animi nunquā exitura descendunt , cùm delectant cogitantem magis à quo , quàm quid acceperis . Sen. de ben . l. 1. c. 15. q Non est vera jucunditas quae secundùm seculū jucunditas est . Aug. in Psal. 96. Virg. cùm mala mentis Gaudia dixit , impropriè locutus , significavit homines suo malo laetos . Sen. ep . 59. r Dimitte istas voluptates turbidas , magno luendas : non venturae tantum , sed praeteritae nocent . Quemadmoaū scelera etiam si non sint deprehensa cùm fierent , solicitudo non cum ipsis abit : ila improbarum voluptatum etiam post ipsas poenitentia est . Non sunt solidae , non sunt sideles : etiamsi non nocent , fugiunt . Sen. ep . 27. Oblectamenta fallacia & brevia ; ebrietatis instar , quae unius horae hilarem insaniam longi temporis taedio pensat . Idem ep . 59. Adeò haec gaudia non sunt , ut saepe initia futurae tristitiae sint . Ibid. s At non est voluptatum tanta quasi titillatio in senibus . Credo , sed ne desideratio quidem . Nihil autem molestū , quod non desideres . Cupidis fortasse rerum talium ediosum & molestū est carere : satiatis verò & expletis jucundius est carere quàm frui . Quanquam non caret is qui non desiderat . Iucundius ergò non desiderare quàm frui . Cic. de senect . An tu malā optares scabiē , quia scabendi aliqua est voluptas ? Erasm. in colloq . t 1 Sam. 10. 9. u 1 Cor. 13. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. in protrept . ● sub nutrice puella cùm luderet infans , Quod cupidè petiit , maturè plena reliquit . Horat. ep . 1. lib. 2. x Luk. 20. 34 , 35. y Vanas voluptates , breves , poenitendas , in contrarium abituras . Ita dico , in praecipiti voluptas est , ad dolorem vergit . Sen. epist. 23. z ●nocet empta dolore voluptas . Horat. epist. 1. a Tenes utique memoria quantum senseris gaudium , cum praetexta posita , sumpsisti virilem ●ogam , & in forum deductus es . Majus expecta , cùm puerilem animum deposueris , & te in viros philosophia transcripserit , Sen. ep . 4. b Homo erat , qui improbos gaudere negabat : norat gaudia calicis , mensae , lecti , &c. sed tale gaudium videbat , in cujus comparatione iliud gaudium non erat . Ac si tu nosses Solem , & alij laudanti lucernam diceres , Non est lux ista . Aug. in Psal. 96. Quae sunt epidarū , aut ludorum , scortorumve voluptates cum his voluptatibus comparandae ? Cic. de senect . Nemo sanae mentis ampliorem credat esse in vitijs quàm in virtutibus delectationē . Bern. de bon . deser . c Galat. 5. 22. d Rom. 14. 17. l 1 Pet. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m 2 Cor. 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n Illud verum & solum est gaudium , quod non de terra , sed de coelo est , quod non de creatura , sed de Creatore cōcipitur . Cui comparata omnis aliunde jucunditas moeror est , omnis suavitas dolor est , omne dulce amarum , decorum omne foedum , omne aliud quodcunque delect●re possit , molestum . Bern. epist. 114. o Apoc. 2. 17. Ego neminem arbitror posse vel scire quid sit , nisi qui acceperit . Bern. in Cant. 3. Melius impressum quàm expressum innot●scit . Ibid 9. p Prov. 14. 10. q Mel si non noffes , quàm benè saperet , nisi gustares non scires . Lauda verbis quantum potes , qui non gustaverit , non intelliget . Aug. in Psal. 30. & 51. Cyrill . ad Ioan. l. 4. c. 38. & Greg. in Euang. 36. r I● his non capit intelligentia , nisi quantum attingit experientia . Bern. in Cant. 22. Expertus novit ; inexpertus ignorat . Idem de divers . 19. Vse 2. Exhortation . Branch 1. a Nemo est qui non gaudere velit . Bern. de divers . 19. b Nemo est qui non beatus esse velit . Aug. ep . 121. & de Trinit . lib. 13. cap. 3. Vivere omnes beatè volunt . Sen. de beat . cap. 1. * Beata quippe vitae est gaudere veritate . Aug. confess . l. 10. c. 23. c Disce gaudere . Sē . ep . 23. Hujus fundamentum quod sit , queris ? ne gaudeas vanis . Fundamentū esse dixi ? culmen est . Ad summa pervenit , qui scit quo gaudeat . Ibid. d Matth. 6. 32. e Rom. 14. 17. f Gaudium in fine ; sed gaudium sine fine . Bern. de divers . 19. g Est gaudium de regno Dei , sed non est primum in regno Dei : de justitia & pace gaudium procedit . Ibid. 18. Laetitia merces ; justitia meritum & materia est . Idem de temp . 30. h Ipsa est via per quam ad pacem proceditur , ad laetitiam pervenitur . Idem de temp . 30. Quid viam praetergredimini , qui ad gaudium properatis ? Idem de divers . 18. Quid praecipiti saltu justitiam transilientes & pacem , rem finalem in principium convertere & pervertere vultis . Ibid. 19. * Eundem cursu diverso porium petas . i Gaudium hoc non nascitur nisi ex virtutum conscientia . Sen. ep . 59. k Eccles. 2. 12. l Eccles. 1. 16. 1 King. 3. 12. m 1 King. 3. 13. Eccles. 2. 1-11 . n Eccles. 1. 13 , 17. & 2. 1 , 2 , &c. o Eccles. 7. 7 , 9. ● p Eccles. 12. 1 , 13. q Eccles. 1. 1 , 14 , 17. & 2. 1 , 11. r Ve his qui praetergrediuntur viā , qui relicta justitiâ vanam & transitoriam laetitiam quaerunt . Cùm enim de transitorijs quaerū● laetitiam , non poterit non transire laetitia transeuntibus eis de quibus erat : sic lignis deficientibus deficit ignis . Bern. de temp . 30. Ad gaudium pervenire cupis ; sed erras , qui inter divitias illuc venturum esse te speras . Inter honores gaudium , i. inter solicitudines quaeris ? Ista quae sic petis , tanquā datura gaudiū & voluptates , caussae dolorū sunt . Omnes tendimus ad gaudium : sed unde magnum & stabile consequantur , ignorant . Ille ex convivijs & luxuria ; ille ex ambitione & circumfusa clientiū turba ; ille ex amica ; alius ex studiorum liberalium vana ●stentatione , & nihil sanantibus literis . Omnes istos oblectamenta fallacia & brevia decipiunt : sicut plausus & acclamationis secund● faver , qui magna solicitudine & partus est , & expiandus . Sen. ep . 59. s Cùm fatigaverint se vino & libidinibus , cùm inter vina ( vitia Lips. ) illos nox defecit tunc exclamant miseri Virgilianum illud , Namque ut postremam falsa inter gaudia noctem Egerinnis nosti . - Sen. ibid. t Matth. 7. 16. * 1 Tim. 6. 9 , 10. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Plut. de tranquill . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ibid. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de virt . & vit . z Feciftinos , Domine , ad te : & inquietum est cor nostrum , donec requiescat in te . Aug. confess . lib. 1. cap. 1. Animam nisi Deus non implet . Hugo Vict. de spir . & anim . c. 65. non satiat . Aug. deverb . Apost . 16. ast; - juvat illum sic domus aut res , Vt lippum pictae tabulae , fomenta podagram , Auriculas citharae collectasorde dolentes . Horat. lib. 1. epist. 2. “ Eccles. 2. 4-11 . † Psal. 36. 9. & 16. 11. * 2 Cor. 1. 3. Branch 2. a Ps. 2. 11. & 32. 11. & 33. 1. & 97. 12. & 68. 4. & 48. 11. & 149. 2 , 5. Math. 5. 12. Luke 10. 20. Rō . 12. 12. Phil. 3. 1. & 4. 4. 1 Thess. 5. 17. b Psalm . 39. 12. 1 Petr. 3. 11. c Genes . 47. 9. Ephes. 5. 16. d Corpus mortis . Rom. 7. 24. e 1 Cor. 3. 1. f 2 Petr. 1. 10. g Non est beatus , esse se qui non putat . P. Syr. Mis●● est , qui non se beatissimū judicat . Sen● ep . 10. Quid enim refert qualis statu● tuus sit , si tibi videtur malꝰ ? Ibid. Nemo foelix est , qui judicio suo nuser est Salvian . de provid . l. 1. Miser est , si 〈◊〉 sua non amplissima videntur . Epicur . h Psal. 42. 5 , 11. & 43. 5. i 1 Sam. 10. 6. k Esai . 50. 10. l Psal. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad civ . pericht . Motiues 4. Motiue 1. m Psal. 33. 1. n Beneficia hilares accipiamus , gaudi●̄ profitentes : & id danti manifestū sit , ut praesentem fructum capiat . Iusta enim causa letitiae est amicū lat●̄ videre , justior fecisse . Sen. de be● . l. 2. c. 22. Gratias agere , gaudentis est . Ibid. l. 3. c. 3. o Ingrati grati● : uti saepe Augustin . Motiue 2. p Psal. 2. 11. q Deut. 16. 11 , 14. 15. r Deut. 28. 47 , 48. s 2 Cor. 9. 7. Rom. 12. 8. Qui cū tristitia manum porrigit , remunerationis fructum amittit . Pulchrè & eleganter in colorando beneficio candor jucunditatis laudatus est voce illa poetica , ( Ovid. Met. ) ante 〈◊〉 v●ltus Accessere 〈◊〉 . Bern. in Cant. 71. t Tertius obedientiae gradus , hilariter obedire , ut voluntati cordis , simplicitati operis , vultus 〈◊〉 adjungas . Idem de grad . obed . u Mu●tum col●rat obedi●ntiam obseq●entis , vultus s●renitas . Quis imperet lib●mer tristitiam efflanti ? Bern. ibid. Quicquid focis , cū●ilari●ate fac : bonum tunt benè facis . Sin autem cum tristitia facis , fit de te , non ipse facis . Aug. in Psal. 91. Motiue 3. o Psal. 13. 2. p Fructus contumeliae in sensu & indignatione patientis est . Sen. de constant . sap . c. 17. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 2. 14. & 4. 8 , 9. Genus ultionis est , eripere ei qui fecit , contumeliae voluptatem . Sen. de const . sap . c. 17. r Nempeidcircò aliquis te laedit ut doleas ; quia fructꝰ omnis laedentis in dolore lesi est . Ergò cùm fructum ejus everteris non dolendo , ipse doleat necesse est amissione fructus sui . Tertull. de patient . c. 8. Motiue 4. s Num. 13. 31. t Num. 14. 1-4 . u Psal. 4. 6 , 7. & 68. 4 , 5. & 89. 15 , 16 , 17. & 118. 15. Prov. 29. 6. Rō . 5. 2 , 3. Conclusion . Obiection . Branches 2. Branch 1. a Iob 21. 7 , 12 , 13. Psal. 73. 4 , 5 , 7. Esai . 5. 11 , 12. Amos 6. 4 , 5 , 6. Answer 1. b Tu illum judicas gaudere , qui ridet ? Aninus debet esse ●lacer , &c. Sen. ep . 23. * Itaque rectè Cit. de Orat. l. 2. Ingenij fructus tenuissimus est risus . Et ibid. Locus & regio quasi ridiculi turpitudine & deformitate quadam continetur . Vide & Quintil. instit . l. 6. c. 3. c Res severa est verum gaudium . Sen. ep . 23. d Caetera hilaritates leves sunt ; frontem remittunt , pectus non implent . Ibid. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Hac quibus delectatur vulgus , tenuem quandam habent ac perfusoriam voluptatem . Sen. ib. i. leviter aspergentem , non & penetrantem . Lips. f Stolidi risus , spinarum sub olla crepitus . Eccles. 7. 6. Ecquando ne vidisti flamma stipul● exortā , claro strepitu , largo fulgore , cito incremento , sedenim materiâ levi , caduco incendio , nullis reliqurijs . Apul. in apolog . L●titiae secularis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aptissima . g Psal. 58. 9. Tractumà semicrudis carnibus ollâ extractis , priusquam ignis calorem senserint . Drus. proverb . class . 2. l. 2. prov . 30. Answer 2. h Prov. 14. 10. i Prov. 14. 13. medio de fonte leporum Surgit amari aliquid , quod in ipsis floribus angat . Lucret . l. 4. Hilaritas ficta est : aut gravis & suppurata tristitia . Sen. ep . 80. k Calceus iste vobis nonne concinnus admodum videtur ; solus ipse ubi pedem angat persentisco . Aemyliꝰ apud Plut. in vita ejus & Hieron . ad Iovin . l. 1. l Vides convivium , laetitiam : interroga conscientiam . Ambros . offic . l. 1. c. 12. Perpetua anxietas nec mensae tempore cessat . Iuvenal . sat . 13. m Sardonius hic risus est : mordet eos interim interius cōscientiae vermis cauterijs omnibus acrior . Calvin . institut . l. 1. c. 3. n Prov. 29. 6. o Prov. 5. 22. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . Vulnus alit venis , & caeco carpitur igne . Virg. Aen. 4 . -●acitum vivit sub pectore vulnus . Ibid. -languescit vulnere caeco , Conscius ipse animus sese dum sorte remordet . Lucret . l. 4 . -ilia subter Caecum vulnus habet ; sed lato balteus auro Protegit . Pers. sat . 4. q Evasisse putas , quos diri conscia facti , Mens habet attonitos , & surdo verbere caedit , Occultum quatiente intus tortore flagellum . Iuvenal . sat . 13. Answer 3. Quamvis ex honesta causa imperitus homo gaudeat , tamen affectum ejus impotentem , & in diversa statim inclinaturum , voluptatem voco opinione falsi boni motā , immoderatam , & immodicā . Sen. ep . 59. s Lucida intervalla . t Insaniae illis genꝰ hilare cōtigit . ( qualis illa Argivi cujusdam apud Horatium ep . 2. l. 2. ) Sed non est illa hilaritas longa . Observa : videbis eosdem intra exiguum tempus acerrimè ride●● , & accrrimè rabere . Sen. epist. 29. Hilarem illis contingit insaniam insanire , ac per risum furere . Idem de beat . cap. 12. u Qualis Thrasylaus ille Atheniensis qui onmes naves suas credidit , quae in Piraeum appellerent . Athen. dipnosoph . lib. 12. * Peccatores dormientibus similes . Anastas . in Hexam . lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. paedag . lib. 2. cap. 10. Imò & somniantibus qui pericula vera non extimescunt , vana timent . Herolt . de temp . 2. x Eph. 5. 14. 1 Thess. 5 , 6 , 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrysost. orat . 33. y Iob 20. 8. & 27. 19. Nocte soporifera veluti cùm somnia ludunt Errantes oculos , effossaque protulit aurum In lucem tellus , versat manus improba furtum , The saurosque rapit , sudor quoque proluit ora , Et mentem timor altus habet , ne forte gravatum Excutiat gremium secreti conscius auri . Mox ubi fugerunt elusam gaudia mentem , Veraque forma redit , animus quod perdidit optat , Atque in praeterita se totus imagine versat . Petron. satyr . Videatur Aug. in Psal. 75. & homil . 13. Greg. mor. lib. 18. cap. 10. Ambr. de Ioseph . c. 6. & Sen. ep . 103. z Psal. 73. 19. Esai . 29. 8. Absque Dei no●itia quae potest esse solida , faelicitas , cùm sit somnio similis ? Minut. Octav. Vita facinorosi , ut somnium : aperuit oculos , transivit requies ejus , evanuit delectatio . Ambr. offic . l. 1. c. 12. Vide Luciani Micyllum . * & Scelꝰ tutū aliquis , nemo securum tulit . Sen. Hippol. Tutum aliqua res in malā conscientia praestat , nulla securum . Nocens habuit aliquando latendi forti●am , nunquam fiduciam . Sen. ep . 105. Branch 2. a Psal. 6. 2 , 3 , 6 , 7. & 13. 2. & 42. 3 , 4 , 6 , 7. & 73. 13. Answer 1. b Festucā quaerunt , unde oculum sibi eruant . Ben. de bon . deser . c 2 Cor. 6. 10. & 7. 4. Phil. 4. 11 , 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de v●rt . & vit . d Prov. 15. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogenes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de tranquill . e Rom. 5. 3. Non è malis solùm liberaberis , sed ●mum bibes ex eis , ubi ceperis , in his etiam gloriari . Bern. de divers . 18. f Hebr. 10. 34. g Act. 5. 40 , 41. Tribulatio pro salatio , contumelia pro gloria , inopia pro abundantia est . Bern. prav . serm . 63. Quomodo idem de Socrate , ep . 57. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr. Naz. in Iulian. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de Pasch. i Dr Burgesse on Act. 9. 31. k Bona non sua nerunt . -Virg . Georg. l. 2. l Volentes ea vituperant , sibi quae nō placent . Answer 2. m Act. 26. 29. n Rom. 9. 2 , 3. o 2 Pet. 2. 8. p Psal. 119. 136 , 158. q Sicut , Malus bonum esse vult malum , ut sit sui similis . Plaut . Trimum . 2. 2. Ita bonus bonum . r Magnus bonorum labor est mores tolerare contrarios , quibus qui non offenditur , parum proficit . Tantum enim torquet justum alieni peccati iniquitas , quantum à sua recedit . Aug. in sent . Prosper . 122. Itaque scite ac verè Martin . Dum. de morib . Qui aequo animo malis immise●tur , malus est . s Neminem pudet , nemimem poenitet , nisi quod plane retrò non fuerit . Tertull . apolog . t Greenham alicubi . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz de Sasim . Ep sc. x Eccles. 5. 10. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in 1 Cor. hom . 14. Confessio est paupertatis augendi cupiditas . Omnis enem cupido acquirendi ex opinione inopiae venit . Apul. in apolog . z Quid enim refert quàm magnum sit , quod tibi minus est . Apul. ibid. Answer . 3. a Foelicitatem ipsi suam no intelligunt . Sen. de benef . lib. 2. cap. 27. b Psal. 85. 8. c Gen. 45. 26. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 14. 15. Iam. 5. 17. * Per vitrū viride visa viridia videatur . Cardan . de subtil . l. 7. Tinguntur ab eis in quorum oram subeundo venerunt . Plin. hist. nat . l. 2. c. 18. † Vti de slava bile Varro in Eumenid . Arquatis lutea videntur , etiam quae non sunt lutea . Nonius de propr . serm . l. 1. e See Bright of Melanchol . chap. 17. & 34. & 35. f Quomodo Cicer. de senect . Non est proprium hoc senectutis vitium , sed commune valetudinis . Answer 4. g Gen. 25. 22 , 23. h Galat. 5. 17. Rom. 7. 23. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythagoricum monitum . Plut. de fuga . & de sanit . Verum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis , uti idem de tranquill . Hinc Antonini Imper. monitum vitae suae l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11. 29. Grave dum tollis , suave cùm tuleris . Greg. in Ezech. l. 2. hom . 7. Quàm malè inassueti veniunt ad aratra juv●enci ? l Hosh. 10. 11. m Hosh. 13. 13. n Rom. 8. 7. o Sublata causa , tollitur effectus . Answer 5. p Psal. 119. 176. q 2 Chron. 18. 1 , 3 , 31. & 19. 2. r Deut. 32. 15. * Negatis animus in●iat avidsꝰ . Bern , in Cant. 67. Audax omnia perpeti Gens humana ruit per vetitum nefas . Horat . carm . 1. 3. Nitimur in vetitū semp●r , cupimusque negatum . Quod non licet , acrius urit , Ovid 〈◊〉 . 2. 19. s Psal. 30. 6 , 7. t 2 Sam. 11. 2 , 3 , 4. u Psal. 32. 3 , 4. x Psal. 51. 8 , 12. Causa tristitiae peccatum est : causa laetitiae justitia est . Aug. in Psal. 42. y Crudelem medicū intemperans aeger facit . P. Syr. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad cives periclitant . Answer 6. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . Caes. hom . 4. a Matth. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Philip. hom . 14. b Pro. 14. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antipho . Apes pungunt , quia ubicunq dulce est , ibi & acidum teperies . Petron. Satyr . c Esai . 61. 3. Matth. 5. 4. d Greenhā observ . e Bellū contra diabolum pacem patrat ad Deum . Origen . ad Rom. 5. Nisi discordaveris cū diabolo , pacem non habebis cum Christo. Aug. quest . N. T. 92. Itaque verè Greg. Naz. de pace 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et in apolog . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 2. Cor. 7. 9 , 10 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Phil. hom . 15. g Gen. 43. 30. & 45. 2. & 46. 29 , 30. Communis lachryma est & moerori & gaudio . Non solꝰ dolor lachrymas habet ; habet & laetitia lachrymas suas . Ambros. in Satyr . Habet & lachrymas magna voluptas . Sen. Thy. 5. 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr. Naz. in Iul. 1. Ex consideratione alicujus delectabilis cū permixtione alicujus tristabilis . Aquin. sum . 2● . 2● . q. 82. a. 4. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hō . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid●r . Pe●ep . 8. l. 3. Flebo meos casus : est qu●dam stere voluptas . Expletur lachrymis , 〈◊〉 dolor . Ovid. trist . 4. 3. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. 〈…〉 14. l Ipse dolor v●lupt●s est . Aug. confess . l. 3. c. 2. m Luk. 15. 7. n 2 Cor. 7. 10. o Matth. 5. 4. p Luk. 6. 21. Answer 7. q 1 King. 6. 4. Ezech. 40. 16. r Levium metallorum fructꝰ in summo est : illa opulentissima sunt , quorū in alto latet vena , assiduè plenius responsura f●dienti . Sen. epist. 23. s Solidū gaudium plus introrsus patet . Ibid. t 2 Cor. 5. 12. u Spem vuliu simulat , premit altum corde dolorem . Virg. Aen. l. 1. Rebus affectis hilaritatem de industria ●●●ulant , & adversas res adumbrata laetitia abscondunt . Sen. ad Polyb. c. 24. x 2 Cor. 6. 10. y Psal. 45. 13. z 1 Iohn 3. 2. a 1 Cor. 2. 14. b Iohn 4. 33. c Non n●vit impius gaudium justi . Aug. in Psal. 137. d Vel ineunte , vel exeunte hyeme , antequam in caulem ascendere humiditas ceperit , Cord. in pharmacop . e Martyr etiam in ●atena gaudet , Gaudebat Crispina , cùm tenebatur , cùm audiebatur , cùm damnabatur , cùm ducebatur . Aug. in Psal. 137. Answer 8. f Psal. 37. 2. & 92. 12. Foenea quadam foelicitate temporaliter florent . Aug. epist. 120. c. 5. Gramen hyeme viret , aestate arescit : arbor arescente gramine virescit . Idem in Psal. 36. g Coloss. 3. 3 , 4. h Malach. 4. 2. i Cant. 2. 11. k 2 Cor. 1. 5. & 7. 4. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arbor , non avis , ut Tertull. de resurr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 92. 12. & 1. 3. Ierem. 17. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. sympos . problem . l. 8. c. 4. Palmae folia non decidunt . Plin. hist. nat . l. 16. c. 20. Ex eis quae semper virent , quaedam folia abjiciunt , ut Laurus & Pinus , alijs clam subnascentibus , palma verò perpetuis vestita soliis , quae semel produxit , ad finem usque retinet . Glycas ann . p. 1. c. 5. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simonides apud Plut. de util . ex inim . n Exigis ut nulli gemitus tormenta sequantur ? Acceptoque gravi vulnere flere vetas ? Ovid. trist . 5. 1. Nulla flendi major est causa qu●m flere nō posse . Pollio apud Se. cōtrov . 4. 1. Misero si flere no licet , magis hlendum est . Cestius ibid. 3. 8. Answer 9. o Imperfectis adhuc gaudium saepe interscinditur . S●● . epist. 72. Consider . 2. p Vers. 12. q Matth. 13. 39. Observ. 3. r Iam. 3. 18. Gal. 6. 7 , 8. Reason 1. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 6. orat . 42. Reason 2. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. ibid. Solo sepulta credit quae sunt credita . Reason 3. u Terra nunquam sine usura reddit quod accepit . Cicde senect . Reason 4. x Psal. 112. 4. Est. 8. 16. y Psal. 126. 5. Non spes solùm fructus , sed & fructus est ipse in semine . Bern. in Psal. 90. serm . 17. Vses 4. Vse 1. Admonition . z Iam. 5. 7. a Zech. 10. 1. b Deut. 32. 2. Hebr. 6. 7. c Heresbach . de re rust . d Spes alit agricolas : spes sulcis credil aratis Semina , quae magno samore reddit ager . Tibull . 2. 6. e Rom. 4. 24. - credula vitam Spes fevet . - Tibull . ibid. f Ioel 1. 17. g Exod. 9 31. h Ioel 1. 5 , 16. - s●pè est Spē mentita seges . Horat. l. 1. ep . 7. i Deradice siquidē certius dici potest , quod de fructu Sen. ep . 59. Gaudio junctum est non desinere ; nec in contraria verti . Et ep . 23. Nunquam deficiet , cùm semel undè petatur inveneris , Et ep . 27. Si quid obstat , nubium modo intervenit , quae infra feruntur , nec unquam diem vimcunt . k 1 Cor. 15. 36. l Mark. 4. 26 , 27 , 28. Gaudium exse ortum fidele firmūque est , & crescit , & ad extremū usque prosequitur , Sen. epist. 98. m Prov. 4. 18. n Psal. 37. 6 , 7. o Gal. 6. 8. p Prov. 11. 18. q Gal. 6. 9. Vse 2. Caution . r Esai . 59. 2. ●am . 3. 44. s Sol interventu Lunae occultatur , Luna terrae objectu : ita vices redduntur , eosdem Solis radios Luna interpositu suo auferente terrae , terraque Lunae . Plin. hist. nat . l. 2. c. 10. t Vis nunquam triflis esse ? benè vive . Bona vita semper gaudiū habet . Aug. apud Tambac . de consol . Theolog. l. 9. & Isidor . de mijer . hom . l. 2. u 1 Thess. 5. 19 , 20. x 2 Tim. 1. 6. y Zech. 4. 2 , 3 , 12. z Exod. 27. 21. Vse 3. Exhortation . a Vers. 12. b Luke 1. 46 , 47. c Esai . 61. 10. d Habb . 3. 18. Vse 4. Reprehension e Adhuc in nobis non pueritia , sed , quod gravius est , puerilitas remanet . Sen. ep . 4. Etiam post jiuventam canosque puerilitas est . Ide●● de conflant . sap . c. 12. f Gen. 15. 1 , 2. g Ester 5. 12 , 13. h Ester 3. 2 , 4 , 5. i Contemnenda miramur , pueris simillimi , quibus omne ludicrum in pretio est . Parentibus quippe , nec minus fratribus , praeferunt parvo aere empta monilia : & tam nucibus amissis flebunt quam parentibus . Sen. de ira l. 1. c. 12. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . l Genes . 37. 34 , 35. 2 Sam. 18. 33. & 19. 2-7 . Ierem. 31. 15. m Ploratur lachrymis amissa pecunia veris. Iuven. sat . 13. n See Guevaraes letter to a Lady , vpon such an occasion ; in his golden Epistles . Et de quiousdam Iuvenal . satyr . 6. Morte viri cupiant animā●ervare catelli . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates apud Stob. c. 4. p Iob 15. 11. q Ephes. 1. 18. r Ab hac te infamia vindica , ne videatur plus apud te valere unus dolor , quàm haec tam multa solatia . Sen. ad Polyb. consol . c. 31. s Fas tibi non est , salvo Caesare , de fortuna tua queri . Hoc incolumi salvi tibi sunt tui . Nihil perdidisti : non tantùm siccos oculos tuos esse , sed etiam laetos oportet . In hoc tibi omnia sunt ; hic pro omnibus est . Adversus soelicitatē tuam parum gratu● es , si tibi quicquam hoc salve , flere permittis . Sen. ibid. c. 26. t Deum habens , oīa habes . Aug. de temp . 146. u Quid hac Iobi miseria miserius ? & quid tamen hac infoehlicitate foeliciꝰ ? Perdiderat omnia , quae dederat Deus . Sed habuerat ipsū , qui dederat omnia , Deum . D●ta perdiderat , non datorem . Omnia perdiderat , & plentis erat . Idem in Psal. 66. & de divers . 12. x Act. 14. 17. y Philip. 4. 4. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Basil. Caes. hom . 4. Quem vide ibid. & homil . etiam 5. Obiection . a Esai . 22. 12. b Amos 6. 6. See the Sparke . Answer 1. c Matth. 4. 17. Mark. 1. 14. d Matth. 5. 12. Luke 10. 20. e Iam. 2. 11. f 1 Thess. 5. 16. g 1 C●r . 5. 2. h Praecepta negativa ligant semper & ad semper . Affirmativa semper , sed non ad semper . Thō . Aquin. sum . p. 1● . 2. ● . q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson . reg . mor. i Continuum vult esse & nō interruptum gaudium nostrum . Gilbert . in Cant. 10. k Nehem. 8. 9 , 10. l 2 Cor. 2. 7. m Quomodo Sen● ad Polyb. c. 26. Non licet tibi flere , ut multos flentes audire possis . Vt periclitantium lachrymae possint , tibi tuae assiccandae sunt . Answer 2. n Psal. 2. 11. Sic Matth. 28. 8. * Habemus luctum gaudio mixtū . Petr. Martyr . in 2 Sam. 24. o 2 Cor. 6. 10. p Philip. 4. 4. q 1 Iohn 4. 18. r Hosh. 3. 5. Timor ne pecces . Aliud est enim timere quia peccaveris ; aliud timere ne pecces . Philip. in Iob. s 1 Iohn 4. 19. t Genes . 39. 9. Psal 97. 10. Prov 8. 13. Absit enim ut timore p●reat amor , si castus est timor . Aug. in Psal. 118. Nemo melius diligit , quàm qui maximè veretur offendere . Salvian . ep . 4. u Cessat horror , crescit dolor . x 1 Sam. 24. 7 , 11. & 26. 9. y Adrastus Midae filius , Gordrj nepos . Herodot . in C●o. Is ●iquidem Aty● Cr●●si filium errore pari interfecit , quo Gualterus Tirrell Guliel●●on Rufum Anglorum Regem inter venandum interemit . Henr. Hunting . rer . Angl. l. 7. & Rog. Hoveden annal . part . 1. z Compare Psal. 32. 1 , 5. with Psal. 51. 1 , 2 , 17. Possumus simul & dolere in nobis , & gaudere in Domino . Petr. Martyr . in 2 Sam. 24. a Vers. 8 , 10. ●sai . 27. 1 , 3. & 49. 15. 1 Cor. 10. 13. b Psal. 102. 13 , 19 , 20. & 119. 49 , 50 , 52 , 81. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nubecula est , illico pertransibit . Athanasius apud Socratem hist. Eccles. l. 3. c. 14. d Psal. 125. 3. e Psal. 94. 14. f Lament . 3. 31. g Lam. 3. 32. h Dan. 11. 35. i Mica 7. 19. k Psal. 106. 45. l Psal. 126. 4. m Esai . 10. 5 , 12 , 16 , 17 , 18. n Ejus consilijs militant , etiam qui ejus consilijs repugnant . Greg. Agunt quod vult Deus , sed nō volunt quod vult Deus . Bern. de grat . & lib. arb . o Psal. 81. 14. p Psal. 78. 66. & 9. 5. r Vtitur Deus creatura rationali sed malevola , ut virga , quam correcto silio pater in ignem tanquam sarmentum inutile abjicit . Bern. de grat . & lib. arb . s Puer ergo es , qui nisi virgam qua verberatus es , verberari aut cremari videris , plorare non desistis . Idem inecstas . t Psalm . 119. 158 , 139. u Psal. 119. 136. Ierem. 9. 1. x Psalm . 119. 162 , 163 , 166. Ier. 16. 19. y Suave , mari magno turbantibus aequora ventis , E terra magnum alterius spectare laborem ; Nō quia vexari quenquā est jucunda voluptae , Sed quibus ipse malis careas , quia cernere suave est . Lucret. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hom . 4. z Lex legi non miscetur ; ( sed nec adversatur : ) utraque sua it vta . Sen. de benef . l. 6. c. 6. Answer 3. * Psal. 112. 4. Lux oritur justo , quae non oritur injusto . Aug. in Psal. 96. “ Esai . 59. 10. † Amos. 8. 9. a 1 Pet. 1. 8. b Iam. 1. 2. * ● Cor. 7. 4. c Sapienti contexitur gaudium : nulla rumpitur causa , nulla fortuna . Sen. ep . 72. d Nunquam credideris foelicē quenquam ex foelicitate suspensum : fragilibus innititur , qui adventitio laetus est . Ibid. 98. e Rom. 5. 1 , 2 , 3. f Philip. 1. 19. g Rom. 8. 28. * In ipsa tribulatione spes gloriae est : imò & ipsa in tribulatione gloria cōtinetur : sicut spes fructus in semine , sic & ipse fructus in semine est . Bern. in Psal. 90. ser. 17. h Hebr. 12. 6 , 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ethic . l. 2. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem rbel . l. 1. c. 14. i Hebr. 12. 11. k Philip. 1. 19. l 2 Thess. 1. 5. m 2 Thess. 1. 7. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 2. 11 , 12. o 2 Cor. 4. 17. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Genes . 1. 3. 2 Cor. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. hexā . serm . 2. s A Sermon on the Psalme Qui habitat , or Psalme 91. translated out of high Dutch into English , and printed at London by Leonard Askell . t - luccque pulja Telluris toti tenebra● induxerat orbi Vmbra . Ovid. metam . l. 13. - ruit Oceano nox , Involvens umbra magna terramque polumque . Virg. Aen. l. 2. u Iam color unus inest rebus , tenebrisque teguntur Omnia . Ovid. fast . l. 4. Nocte latent mendae ; - Horaque formosam ( deformem potiùs ) quemlibet illa facit . Idem art . - 1. & rebus nox abstulit atra colorē . Virg. de quo Iul. Scal. ad Cardan . exerc . 75. §. 7. x Iohn 9. 4. Tempus erat , quo cuncta silent . Ovid. met . l. 10. Vrbe silent tota . Idem amor . 1. 6. - positoque labore dierum Patem nocte datam mortalibus orbis agebat . Silius Punic . l. 7. Hinc , Furiosa res est in tenebris impetus . Sen. ep . 110. y Exod. 10. 22 , 23. Omnia noctis erant . -Varre Argonaut . Quod laudat Ovidius apud Sen. controv . 16. z Esai . 59. 10. Gen. 15. 12 . -pueri trepidant atque omnia caecis In tenebris pavitant finguntque . Lucret. l. 2. Idem omnibus ferè accidit , videndi sensu sensuum praestantissimo , oculique qui corporis dux est , praesidio per tenebras destituti . Lambin . a Lux in tenebris lucet . Iohn 1. 5. b Sidera nocte unicant . Ovid. met . l. 7. Stellas coeli non extinguit nox . Ex Aug. Prosper ▪ sent . 120. c 2 Pet. 1. 19. d Felium in tenebris fulgent radiantque oculi : quin & multorum piscium refulgent aridi ; sicut robusti caudices vetustate putres . Plin. hist. nat . lib. 11. cap. 37. Sic & Conchae quaedam in tenebris remoto lumine fulgent . Ibid. l. 9. c. 61. & Lucernae piscis lingua ignea per os exerta tranquillis noctibus relucet . Ibid. l. 9. c. 26. e Esai . 45. 7. f Lucerna Dei in spiritu hominis . Prov. 20. 27. 2 Cor. 4. 6. g Iohn 1. 8 , 9. Lumen illuminans & non illuminatum . 1 Iohn 1. 5. h Psal. 74. 16. i Psal. 36. 9. k Ephes. 3. 17. l Psalm . 18. 28. & 112. 4. Non potest defraudar● laetitia , cui Christus est gaudium . Aeterna enim exultatio est ejus , qui bono laetatur aetern● . Aug. apud Prosper . sent . 90. m 2 Cor. 1. 3 , 4. Nō unius , sed totius consolationis , nec in hac , nec in illa , sed in omni tribulatione . Bern. de temp . 22. n 2 Cor. 1. 5. * Act. 16. 25. o Reade the storie of Iames Bainham , and of Rob. Glouer , & of Thomas Hauks , and Rose Allen ; as also of Iohn Denley , Iohn Lomas , Iohn Denny , and Thomas Spicer with their consorts , that sung in the fire : in Foxes Acts and Monum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Iul. exact . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem ep . 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Iul. Imp. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de Cypr. Crucem multi abominantur , crucem videntes , sed non videntes unctionem . Crux enim inuncta est , & per gratiam spiritus adj●evantis infirmitatem nostram , non levis tantum sed suavis fit , & non modò non molesta , sed etiam desider abilis & omnino delectabilis . Bern. de temp . 70. & 109. & 111. p Horretis omnes hascecarnificum manus ? Num mitiores sunt m●nus medentium , Laniena quando savit Hippocratica ? Vivum secatur vulnus , & recena 〈◊〉 Scalpella tinguit , dum putredo abraditur . Putate ferrum triste chirurgas meis Inferre costis , quod secat salubriter . Non est amarum quo reformatur salus . Videntur isti carpere artus tabidos : Sed d●ni medelam rebus 〈◊〉 vividis Prudem . Stephan . 14. q Timebit forsan caro gladium gravē , & crucem excelsam , & rabiem bestiarum , & summā ignium p●●am , & omne carnificis ingenium . Sed spiritus contra ponat sibi & carni , acerba licet ista , à multis tamen aquo animo excepta , imò & ultro appetita , famae & gloriae causa , nec à viris tantum , sed etiā à foeminis . Lucretia stlupri vim passa cultrum sibi adegit , ut gloriam castitatisuae pareret . Mutius manum suam dextram in ara cremavit , ut hoc factum ejus fama haberet . Minus fecerunt Philosophi ; Heraclitus , qui se bubulo stercore oblitum exussit ; Empedocles , qui in ignes Aetnei montis desiluit ; Peregrinus qui non olim se rogo immisit : cùm foeminae quoque mortem contempscrint , Dido , & Asdrubalis uxor quae cum filijs in incendium pairiae devolavit . Regulus ne unus pro multis hostibus viveret , arcae inclusus , quot clavos , tot cruces pertulit . Anaxarchus cùm in exitium , plisane pilo contunderetur , Tunde , tunde , aiebat , Anaxarchi follem : Anaxarchum enim non tundis . Zeno Eleates consultus à Dionysio , quidnam Philosophia praestaret , quum respondisset , Contemptum mortis ; impassibilis Tyranni flagellis obiectus sententiam suam ad mortem usque signabat . Tertull. ad Martyr . & in apolog . r Eadem omnia saevitiae & cruciatus certamma , jam apud homines affectatio quoque & morbus quidam animi conculcavit . Qu●t otiosos affectatio armorum ad gladium locat ? Certè ad feras ipsas affectatione descendunt ; & de morsibus , & de cicatricibꝰ formosiores sibi videntur lam & ad ignes quidam se autoraverunt , ut certum spatium in tunica ardente conficerent : alij inter venatorum taureas scapulis patientissimis inambulaverunt . Bestias foemina libens appetiit , & utique horridiores aspides serpentes . Tertull. ad Martyr . Inventus est qui flammis imponeret manum ; cujus risum non interrumperet tortor . Sen. ep . 76. s The Stoicks of whom Act. 17. 18. t The Epicureans , of whom there also . u Vir fortis & justus cùm mortis su● pretia ante se posuit , in summa voluptate est , & periculo suo fruitur . Sen. ep . 76. Ignis si singulis membris admoveatur , & paulatim vivum corpus circumeat , licet ipsum corpus bona conscientia plenum stillet , placebit illi ignis , per quem fides collucebit . Idem de benef . l. 4. c. 22. x Si uratur sapiens , sicrucietur , in Phalaridis tauro si erit , dicet , Quam suave est hoc ? Quam hoc non curo ! Epicurus apud Cic. Tuscul. l. 2. & Sen. epist. 66. Ex praeteritarum scil . voluptatum recordatione . Cic. de fin . l. 2. Quod incredibile est , dicit Epicurus , dulce esse torqueri . Sen. epist. ead . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicurus apud Laert. Cùm ●llum hinc urine difficultas torqueret , hinc insanabilis exulcerati dolor ventris , Beatissimum , inquit , hunc , & ultimum diem ago . Sen. ep . 92. b Quare haec incredibilia sunt apud cos qui virtutem colunt , cùm apud eos quoque reperiantur , apud quos voluptas imperat ? Sen. epist. 92. c Quod si hoc potest brevis obstimatio animi aliquo stimulo excitata ; quanto magis Virtus , quae non ex impetu , nec subito , sed aequaliter valet , cui perpetuū robur est ? I de ep . 76. d Tanti vitreum , quanti verū margaritū ? quis non libentissime tantum provero habeat erogare , quantū alij profalso ? Tert. ad Martyr . e Si tantum terrenae gloriae licet de corporis & animi vigore , ut gladium , igne , crucem , bestias , tormenta contemnant sub praemio laudis humane ; poffum dicere , modicae sunt islae passiones ad consecutionem gloriae ●lestis & divinae mercedis . Tertull. ad Martyr . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. homil . 4. g Mors enim differri potest , auferri non potest . Aug. de temp . h Vera sanitas ipsa est immortalitas . Idem ibid. 74. i Servus barbarus Asdrubalem quod Dominum suum occidisset , interemit . Cùmque comprehensus omni modo cruciaretur , laetitiam tamen quam ex vindicta ceperat in ore constantissimè retinuit . Val. Max. memor . l. 3. c. 3. Vltus enim Dominum , inter torm . nta exultavit , serenaque lae●tia crudelitatem torquentium vicit . Iustin. hist. l. 44. Atque hic est de quo Sen. sup . epist. 76. Sed & Liv. de eode hist. l. 21. Comprehensus haud alio , quam si evasisset vuttu , tormentis quoque cùm lateraretur , eo fuit habitu oris , ut superante laetitia dolores , ridentis etiam speciem praebueri● . k Rom. 8. 9 , 10 , 11. l Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Rom. 5. 5. n ●hilip . 4. 13. o Colos. 1. 11. Answer 4. p 1 Thess. 5. 16. q 1 Thess. 5. 18. r Ephes. 5. 20. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ep . 62. t Hut illud Sen. ep . 59. Doc●bo quomodo intelligas te non esse sapientem . Sapiens ille est , qui plenus gaudio , qui incōcussus , qui nunquam moestus est : ad omnem incursum munitus & interritus : non si paupertas , non si luctus , non si ignominia , n●● si dolor impetum faciat , pedem referet : interritus & contra illa ibit & inter illa . Obiection . u Prov. 20. 9. x Eccles. 7. 20. y 1 King. 8. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. de pace 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I de de plag . grand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idē in Basil. Answer . Considerat . 3. Illustration . Vses 2. Vse 1. Restraint . a Math. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Esai . 58. 3 , 5. b Luk. 16. 15. Extent . Sorts 6. Sort 1. Ficta , non recta . Vse 2. c Matth. 23. 27 , 28. Ficta , fucata , non vera , sincera . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 3. 5. d Multi hominibus justi videntur , pauci Deo. Aliter enim hominibus , & aliter Deo. Hominibus secundum externam speciem & faciem : Deo sec. internam veritatem & virtutem . Ambr. in Luc. 1. 6. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nihil enim simulatum & fictum verae virtutis esse certum est . Ambr. offic . l. 2. c. 22. Sort 2 Recta , non pura . Vera & recta ; sed non pura , nec perfecta . f Rom. 7. 17. g Rom. 6. 14. Psal. 119. 133. Manet peccatū dejectū quidē , sed non ejectum ; evulsum , nō expu●sum tamen . Rern . in Ps. 90. 10. h Nostra , si qua est , humilis justitia recta forsitan , sed non pura : quomodo . n. pura , ubi non potest deesse culpa ? Idem de temp . 104. Sort 3. i Nam primi hominis in initio non mod● recta , sed etiam pura fuit , quamdiu ei datum est nec sentire peccatum . Bern. ibid. nedum inservire , aut consentire pecca●o . k Genes . 1. 27. Ephes. 4. 24. Pura , non firma . l Sed quia firma non fuit , & puritatem facilè perdian , nec rectitud●ē retinuit . ibid. m Eccles. 7. 29. Sort 4. Firma , sed finita . n Mat. 25 ▪ 31. 1 Tim. 5. 21. Apud Angelos recta , pura , & firma , sublimis , sed divina tamen inferior . A Deo collata , nō ipsis innata . Iusti ex eo , nō corā eo ; munere ejus , nō in cōparatione ejus . ●ernab . o Heb. 12. 23. Iusti perfecti . p Luk. 20. 36. Angelis pares . Sort 5. q Dei solius . Ipse sibi justitia est , c●jus voluntas nō tā aequa , quāipsa aequit as ; & 〈…〉 quāpsa substantia . Bern , ib. Infinita . r 1 Sam. 2. 2. Matth. 19. 17. Sort 6. Firma , nō perfecta . * Philip. 3. 12. Cùm haec omnia desiderio affectus impleverit , non ex omni parte perfectus , sed perficiendus . Prosper . de vit . contempl . lib. 1. cap. 8. s 1 Pet. 1. 5. Firmior est fides quam reponit po●itentia . Lactant. institut . l. 5. c. 13. t Pr●v . 4. 18. u Tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ubi plus luminis quàm tenebrarum , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ubi pl ' tenebrarū quàm luminis : uti distingu●●t gra●●●atici ad Homerum . Eu●●th Odyss . 〈◊〉 . Point 3. Branches 2. Branch 1. Righteous . Rancks 2. Diuision 1. Rancke 1. Rancke 2. a 1 Tim. 5. 21. * Luk. 15. 7. b Luk. 15. 31. c Luk. 15. 29. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. apolog . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idē de plag . grand . & in Iul. 2. Pri●● virtus peccata non perpetrare sed vitare ; secunda perpetrata corrigere . Greg. mor. l. 6. c. 17. e Ephes. 1. 19 , 20. & 2. 1 , 5 , 6. “ Quem poenitet peccasse , penè est innocens . Sen. Agam. 2. 2. Imò plus est propemodum à vitijs se rev●cassè , quèm vitia ipsa ●●●rivisse . Ambr. in Psal. 118. ser. 22. g Iusti habitu perfecto . h 1 Pet. 3. 11. Act. 3. 14. 1 Iohn 3. 5. i Hebr. 12. 23. Diuision 2. Rancke 1. k Iusti desider●o , studio , co●titu . Rancke 2. l Iob 1. 1. m Iob 9. 3. n Luk. 1. 6. o Luk. 1. 20. Vide Aug. ad 2. Epist. Pelag . l. 4. c. 7. p 2 Chron. 30. 18 , 19. q Nehem. 1. 11. r 1 Chron 28. 7. s Psal. 119. 6. t Psal. 22. 23. u Psal. 103. 17 , 18. x Prov. 21. 21. y Rom. 2. 8. a Psal. 64. 10. b Psal. 112. 4. c Psal. 32. 2. d Psal. 32. 11. Reason 4. * Luk. 15. 7. Reason 1. e Melius est pallens aurū quàm fulgens aurichalcum . Bern. in Cant. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. apolog . f De No● Basil. Sel. homil . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Valentinus apud Iren. l. 1. c. 33. “ Nec vin●m rejicimus , etsi foecem habeat ; nec aurum qua●vis lutosum existat . Spin. de justit . Christ. g Simulacra virtutis . Cic. de offic . l. 1. Vmbra est & imago justitiae quod illi justitiam putaverunt . Ex Cic. ipso Lactant. institut . l 6. c. 6. h Esai . 1. 25. & 4. 4. & 57. 18. Ierem. 9. 7. i Ephes. 5. 26 , 27. Reason 2. k Voluntas pro facto reputatur . Bern. ep . 77. & de pass . cap. 32. Voluntas faciendi reputatur pro opere facti . Pelag . ad Demetr . l Studium nocendi nocentem facit . Sacrilegi dant poenas , quamvis nemo ad Dcas mattus porrigat . Latro est etiam antequam manꝰ inquinet , qui ad occidendum jam armatus est , & habet spoliandi atque interficiendi volunta●ē . Exercetur & aperitur opere nequitia , nō incipit . Sen. de benef . l. 5. c. 14. Potest aliquis nocens fieri quamvis non nocuerit . Omnla scelera etiam ante effectum oper●s , quantum culpae satis est , perfecta sunt . Idem de constant . c. 7. Nam scelus intra se tacitum qui cogital ullum , Facti crimen habet . -Iuvenal . sat . 13. In maleficiis cogitata etiam scelera , non adbuc perfecta vindicantur , cruenta mente , pura manu . Apul. florid . 4. Nunquam mens exitu aestimanda est , satis probasse animum parricidae . Quintill . declam . 271. Actionis crimine cogi●atio condemn●●tur à Domno . Pelag. ad Demetr . m Matth. 5. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Cypr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. constit . apost . l. 1. c. 1. Decrevisti facere , jam perfecisti . Aug. verb. Dom. 43. Incesta est etiam sine stupro , quae cupit stuprum . Sen. controv . 6. 8. n 1 Iohn 3. 15. o Res mira : ille vivit , tu tamen homicida es : illa casta est , tu tamen adulter e● . Aug. de verb. Dom. 42. & 43. Non venenū parasti , non cū gladio processisti ; n●● ipsum scelus fecisti : tantum ●disti , & tu prius te quàm illū occidisti . Idem de temp . 235. Si quis cum uxore , tanquā cū aliena conc●●bat , adulter erit , qua●vis illa adulteria non sit . Aliquis mihi venenum dedit : sed vim suam remixtum 〈◊〉 perdidit : venenum illud d●ndo scelere se obligavit , etiamsi non nocuit . Non minus latro est , cui telum opposita veste elusum est . Sen. de constant . c. 7. Illo es homicida , venenum quo misces die . Frustra est ergo Greg. Naz. ( si is saltem est ) qui in serm . de Bapt. iniqu●m censet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Cato Censor apud Gellium l. 7. c. 3. haud aequum censet , p●●nas dare quenquam ●b eam rem , quod arguatur malè fecisse voluisse . Verum hic leges humana● cogitat , quibus Cogitationis nemo p●●nam luit . De poenis l. 18. Net fugitivus habe●tur servus , quifugiendi cons●ium habeat . De verb. sign . l. 225. † Nisi forte putetur in malo quàm in bono efficacior inveniri vol●ntas apud Deum , qui charitas est , & promptior esse ad ulciscendum quam ad remumerandum misericors & miserator Dominus . Bern. epist. 77. Vide Platonis cum Dio●ysio de Aes●hine dissertationē apud Plut. de adul . Reason 3. p Matth. 25. 15 , 16 , 17. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Caesar. r Mala. 1. 14. s Mascu●u , i. masculum pinguem & integrū . sicut , lana , pro lana condida . Esai . 1. 18. D. Ca●us in Mal. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de cutax . Non impotentes sed nolentes condemnabuntur . Bern. de pass . Dom. c. 32. In vitae libro scribuntur omnes , qui quod possunt , faciunt , etsi quod debent , non possunt . Idē de Dco dilig . c. 2. u Esai . 40. 15 , 16. x Levit. 5. 6 , 11 , 12. & 14. 10 , 21 , 30 , 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Grog . Naz. de Eutax . y Imminis arā si tetigit man●s , Non sumptuosa blandior hostia Mollibit adversas Penates Thure pio & saliente mica . Horat. carm . 3. 22. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de bapt . & apud Anton. Melissae . 33. b Levit. 14. 22 , 30 , 31 , 32. c Luk. 21. 1 , 2 , 3. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Iul. exact . e 2 Cor. 9. 12. f Quicquid vis & non potes , factum Deus reputat . Aug. apud Ioan. de Tambac . in consol . Theolog . Reason 4. g Si propriè appellantur ●a quae dicim●● merita nostra , sunt spei quaedam seminaria , charitatis incentive , occult● praedestinationis indicia , futurae glorificationis praesagia . Bern. de grat . & lib. arb . Respect 1. h 1 Ioh. 3. 1 , 3 , 6. i Ioh. 1. 12 , 13. k Rō . 8. 13 , 14 , 16. l Patriā amat quisque , non quia magna , sed quia sua . Se. epist. 66. Sic & prolem . m Ezech. 16. 4 , 5 , 6. Si non dilexisset inimicos , m●nquam possedisset amicos : sicut nec qu●s diligeret , essent , si non dilexisset , qui nondum erant . Bern. in Cant. 20. Qui neminem bonū invenit , neminem salvat , nisi quem praevenit , Idē de grat . & lib. arb . * Fructuosior est adolescentia liberorum , sed infantia dulcior . Sen. epist. 9. n Quis tam iniquam censuram inter suos agit , ut filium sanum quàm aegram magis diligat ? procerumve & excelsum quàm brevem & modicum ? Foetus suos non distinguunt ferae ; & se in alimentum pariter omnium sternunt : aves ex aequo partiuntur cibos . Sen. epist. 66. Pater liberos non rejicit , quod aegroti , claudi , debiles , deformes sint ; sed chariores habet & mollius tractat , imperfecti●is infirmitatisque intuitu . Spin. de . Iustit . Christian. o Quorsum haec ut scias virtutem omnia opera sua , velut foetus suos ijsdem oculis intueri , aequè indulgere omnibus ; & quidem impensius laborantibꝰ . Quoniam quidem etiam paren●ū amor magis in ca , quorum miseretur , inclinat . Virtꝰ quoque opera sua quae videt affici & premi , nō magis amat , sed parentum bonorum more , magis amplectitur & fovet . Sen. ibid. inclinat animus , quo sors deterior trabit . Sen. Theb. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Heron. p Psal. 103. 13. q Esai . 49. 15. r Malac. 3. 17. s Ezek. 34. 16. Esai . 40. 11. Non agnamve sinu p●igeat , foetumve capell● Desertum oblita matre referr● dom●● . Tibull . eleg . 1. t 1 Cor. 3. 1 , 2. u Psal. 147. 11. x 1 Sam. 30. 13. y Iohn 8. 35. z Peccata nobis nō nocent , si non placent . Aug. de temp . 181. Et apud Ioan. de Tambac . in consol . Theolog. Respect 2. a Iustitia inchoata , non consummata . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8. 23. c 1 Cor. 6. 11. & 1. 30. d Arra potiùs quàm pignus , quia pignus redditur , arra retinetur . Hieron , in Eph. 1. 14. Aug. de verb. Ap. 13. & de visione Dei , apud Bed●m in Ephes. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hebr. 7. 22. e Coloss. 2. 14. f 2 Cor. 1. 20. g 2 Cor. 1. 21 , 22. h Ephes. 1. 13 , 14. i Nam , ut Iurisconsulti , pignus donum est verbo vestitum . Nec potest esse sine pacto pignus . * 2 Thess. 2. 16. k Fides licet exigua & infirma , accipit nibilominꝰ quae largitur Deus : haud secus ac pu●rulus parvula , velscabiosa mendicus manu , ille panem , hic stipē porreclam accipit , perinde ac si major aut sanior esset . Spin , de Ius●itia Christ. l Rom. 5. 2. & 12 , 12. m Psal. 64. 10. & 30. 11. n Act. 8. 21. Branch 2. Obseruat . 5. o Iob 20. 7. p Matth. 6. 16. q 2 Cor. 5. 12. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. Nihil fictum diuturnum , Ambr. offic . l. 2. c. 22. Caduca sunt , quaecunque fucata sunt . Cyprian . ad Donat. Ficta omnia celeriter tanquam flosculi decid●nt ; nec simulatum potest quicquam esse diuturnū . Cic. offic . l. 1. s Hosh. 6. 4. Reason 1. t Rom. 3. 1 , 2. u Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ioy of Faith. Philip. 1. 25. x Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ioy or glorying of hope . Heb. 3. 6. Spes justorum laetisia . Pro. 10. 28. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 1. 5. 2 Tim. 1. 5. z Rom. 5. 5. * Hebr. 11. 1. a Iob 27. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antipho . de choreut . b Prov. 14. 32. Improbi dum spirant sperant : justus ctiā cùm expirat , sperat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 4. c Prov. 11. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theocrit . Batto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Troad . d Psal. 4. 6 , 7. Reason 2. e Psal. 89. 15 , 16. f Iob 27. 10 , Est & talium poena Deus . Luxestenim . Etquid talibus tā invisum ? ●erm . de consid . l. 5. g Iob 13. 15 , 16. h 1 Sam. 16. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sera vindict . i Sapiens num●ularius Deus est : num●●um fictum n● recipiet . Bern. de grad . obed . k Iob 36. 13. Nem● enim magis iram meretur , quàm amicū simulans inimicus . Bern. de convers . c. 27. l Ephes. 5. 13. Iohn 3. 19 , 20. m Iob. 24. 16 , 17. n Matth. 24. 51. Reason 3. o Rom. 14. 17. p Rom. 10. 3. Apoc. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. apolog . Nemo est illo insanabilior , qui sibi saꝰ videtur . Greg. in Psal. poen . 4. Puto multos ad sapientiam pervenire potuisse , nisi se put●ssent jam pervenisse . Sen. de tranq . c. 1. r Simulata sanctitas , duplex iniquitas , Gregor . à Tambac . & aliis citatus . Simulata aequitas non est aequitas , sed duplex iniquitas : quia & iniquitas est , & simulatio . Aug. in Psal. 63. s Matth. 23. 14. t Malus ubi bonum se simulat , tunc est pessimus . P. Syr. Apertè quando malus est , tunc est optimus . Nam , Bonitatis verba imnari major est malitia . Idem . Vse . Exhortation to Examinatiō . Motiue . a 2 Cor. 2. 11. Deceit 1. b Ierem. 17. 9. c Iam. 1. 26. d Gal. 6. 3. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 8. 9. f Apoc. 3. 17. Deceit 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 6. orat . 67. Initium salutis notitia peccali . Epicur . Nam qui peccare se nescit , corrigi non vult . Deprehendas te oportet , aniequā emendes . Sen. ep . 28. h Iam ibi sunt , unde non est retrò lapsus . Sed hoc illis de se nondum liquet : & scire se nesciunt . Iam contigit illis bono suo furi , nondum confidere . Sen. ep . 75. i Hayward , Strong Helper , chap. 22. As we are said to haue lost a thing , when wee know not where it is , though it be safe still in our owne custodie . k Iob. 1. 9 , 10 , 11. Notes of Sinceritie . Note 1. Vniuersalitie . m 2 King. 23. 25. n Psal. 119. 101. o Psal. 119. 6. p Psal. 119. 128. q Psal. 18. 21 , 22 , 23. r Luk. 1. 6. s Qui Rabet unum vitium , habet omnia . Sen. de benef . l. 5. c. 15. t Stultus omnia vitia habet . Idem ib. l. 4. c. 27. Omnia omnibus insunt . Malus quisque nullo vitio vacat . Ibid. c. 26. u Fraterna enim quadam sibi copulantur necessitudine tum vitia , tum virtutes . Ambr. de Abra. l. 2. c. 6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysip . apud Plut. in Stoic . contr . Qui unam habet , caeteras habet . Sen. ep . 95. Didicimus , cui virtua aliqua contingat , omnes inesse . Plia . in paneg . x Vt si unam virtutem confessus sis te non habere , nullam necesse sit te habiturum . Cic. Tuscul. l. 2. y Hinc Aristot. prior . l. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex falsis falsum , verūque aliquando scquetur : Ex veris possunt non nisi vera scqui . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ethic . l. 2. c. 6. Virtus est medium vitiorum , & utrinque reductum . Horat. epist. 18. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ibid. c. 8. Bonum malo contrarium est , malum & bono & malo . a De vitijs ambigitur : quia & virtuti uni vitia duo opponuntur ; & vitium vitio ●ollitur . Aug. epist. 29. b See the Spirituall Watch , Point 2. §. 20. & Aquin. infra . c Constans scitum Philosophorum , Inseparabilitas virtutum . Aug. ibid. d Habent artes omnes commune quoddam vinculum , & cognatione quadam continentur . Cic. pro Ar●h . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysip . apud Plut. & Zeno apud Laert . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Stoici apud Sto● . Virtutes individuas esse , & inter se connexas , Apul. de Philos. Individuus est virtutū comitatus . Sē . ep . 68. Omnes inter se nexae & coniugatae sunt . Cic. ●uscul . l. 3. Sic copulatae connexaeque sunt virtutes , ut omnes omnium participes fint : nec alia ab alia possit separari , Idem de fin . l. 5. Connexae sibi sunt concatenataeque virtutes , etiamsi vulgi opinione sejunctae ; ut qui unam habet , plures habere videatur . Ambr. offic . l. 2. c. 9. & in Luc. c. 6. Et cognatae sibi invicem sunt virtutes . Idem offic . l. 1. 27. f Non singula vitia ratio , sed omnia pa●iter prostern●t ; in universum semel vincit . Sen. ad Helv. c. 13. g Virtus ergò ubi una ingressa fuerit , quoniam secum caeteras ducit , vitia ibi cadunt omnia . Aug. ep . 29. ●rudentia enim nec ignava , nec injusta , nec intemperans esse potest : Fortitudo nec injusta , nec imprudens , nec intem perans , &c. Aug. ibid. & Ambr. offic . l. 1. c. 27. & l. 2. c. 9. & Greg. mor. l. 21. c. 1. Nec veraullavirius esl , simixtavirtutibus aliis nonest . Ibid. l. 1. c. 39. h Coloss. 3. 12. 2 Pet. 1. 5 , 6 , 7 , 9. i Vna sine aliis nulla est . Greg. mor. l. 21. c. 1. k 1 Cor. 1. 7. Iam. 1. 4. l Perkins on Matth. 5. 48. m Iohn 1. 13. 1 Pet. 1. 23. n A new man in euery one . Ephes. 4. 23 , 24. Coloss. 3. 10. o Ephes. 4. 13 , 15. p Qui unam habet , omnes habet : & qui unam non habet , nullam habet . Aug. ep . 29. In quo aliqua harum principalis est virtus , in eo etiam caeterae praesto sunt : quiae ipsae sibi sunt connexae concreaeque virtutes . Ambr. de parad . c. 3. q An old man put off . Ephes. 4. 22. Coloss. 3. 9 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r Quod sonitas in corpore , sanctitas in corde . Bern. de divers . 16. s Sicut ad corporis sanitatem non est satis , ut peste quis , vel pleuritide careat , sed ab omnibus in universum morbis immune esse oportet : Sic ad animi sanitatem requiritur sordium ac vitiorum omnium in universum abdicatio . Spin. de just . Christ. t Vise Galenum de sanit . tuend . lib. 1. contra Erasist●ati sententiam agentem . u Non est cardiacus ( Craterum dixisse putato ) Hic aeger : recte est igitur , surgetque ? negabit ; Quod latus aut renes morbo teneaniur a●uto . Horat. serm . ● . 2. c. 3. x Leprosus si parle ulla tantum sit immundus , extra castra obligatur . Hesych . in Levit. l. 4. c. 13. y 1 Cor. 1. 2. & 6. 10 , 11. z Rom. 6. 2 , 6 , 7 , 12 , 14. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . in ascet . Et ex eodem Simeon Magist. homil . 1. a Lex tota est una copulat●va . Illyric . in Clav. Script . & in Gloss. N. T. b Esai . 1. 19 , 20. Deut. 28. 15 , 58 , 59. c Mark. 12. 33. I. 〈◊〉 . 10. 27. d Decalog . Exod. 20. 2-17 . Deu. 5. 6-21 , 33. e Matth. 23. 23. f In omni conjuncto , sive copulato , si unis est mendacium , etiamsi vera sint caetera , tota esse mendacuim dicitur . Ex omnibus verò quae disiunguntur , unum esse verum sufficit . Gell. noct . Attic. l. 16. c. 8. Verum enunciati copulati judicium pendet ex omniū partium veritate ; falsum saliē ex una parte falsa . Ram. dialect . l. 2. c. 5. g Levit. 12. 8. Luk. 2. 14. h Ezek. 21. 11. Galat. 3. 12. i Deut. 27. 27. k Delinquens in parte , in totum reus est . Regula generalis , Gloss. ad Digest . l. 29. tit . 5. l. 3. Si quis unū custodiat , & reliqua praevaricetur , nihil ei prodest . Amb. in Psal. 118. serm . 13. & Hesych . in Levit. l. 4. c. 13. l Deut. 27. 27. m Ezek. 18. 10 , 11 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marc. de leg . spir . 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . sympos . probl . lib. 7. cap. 5. o Iam. 2. 10. p Hi●on . contr . Pelag . l. 1. * Quod in ●scet . Eustath . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et 〈◊〉 Logoth . serm . de virt , & vit . “ Dod on the Decalogue . † 1 King. 8. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Crates apud Laert. lam . 3. 1. 1 Iohn 1. 8 , 10. q Nisi enim attenti fuerimus in 〈◊〉 mandatis ejus , fuerintque alia praeterita , alia pro voluntate observata , rectum justificationis ordinem 〈◊〉 tenemus . Hilar. in Psal. 118. Nulli siquidem 〈◊〉 licet , ex his quae 〈…〉 eligere pro arbitria , & quod placuerit assi●●ere , quod displicu●●it repudiare ; & 〈◊〉 ex 〈…〉 , ex p●rte contemnere , Si enim pro arbitria suo servi Dominis obtemper 〈…〉 quidem in 〈…〉 . de provid . l. 3. r Iam , 2. 11. s O●●em odit iniquitatem , qui habet hanc gratiam . Bern. Qui autem omnem viam iniquitatis odit , ad universa Dei praecepta corrigitur & emēdatur . Ambr. in Psal. 118. t Vbi unū aliquod peccatu remittitur , ibi omnia remittuntur . Impossibile est unum sine aliis remitti . Thom. Aquin. sum . p. 3. q. 86. a. 3. u Peccata quamuis non sint connexa quantum ad conversionem ad bonū commutabile , sunt tamen quantum ad aversionem à bono incommutabili : & in hac parte habent rationem offensae , quam per poenitentiam oportet tolli . Aquin. ibid. x Ezek. 18. 21 , 27 , 28 , 30 , 32. & 33. 11. * Psal. 119. 101. ● passim Palantes error recto de tramite pellit . Horat. serm . l. 2. sat . 3. y Coloss. 1. 10. z Quando servus ex Domini sui jussis ea facit tantummodò quae vult , jam nō Dominicam implet voluntatē , sed suam . Salvian . de provid . l. 3. “ Hebr. 13. 18. † 2 Cor. 5. 9 , 11. & 6. 4. a Sciendum quia quisquis virtute aliqua pollere creditur , tunc veraciter pollet , cum vitijs ex aliqua parte non subjacet . Greg. m●r . l. 21. c. 1. b Mark. 6. 20. c Mark. 6. 17. d 2 King. 10. 16. e 2 King. 10. 28. f 1 King. 16. 31 , 32 , 33. g 2 King. 10. 11. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . rhet . l. 1. c. 15. & Herod . Clio. & Philip. M●ced . i 2 King. 10. 31. k 1 King. 12. 27 , 28. Note 2. Vniformitie . * Virtutem oftendit constantia , & omnium inter se actionū concordia ; quando idem semper quis est , & in omni actu par sibi . Sen. epist. 120. Tunc directae sunt viae nostrae , cùm par fuerit in omnia aequalisque custodia . Hilar. in Psal. 119. Omne bonum quod fit propter Deum , in omnibus rebus aequaliter observatur . Quod autem in omnibus rebus non aequaliter observatur , propter homines fit . Autor oper . imperf . in Mat. hom . 45. “ 1 Tim. 5. 21. Nō est justa causatio , cur praeferuntur aliqua ubi facienda sunt omnia . Salviā . de provid . l 3. l Psalm . 119. 128. True Christianitie esteemeth all alike . Greenham in Psal. 119. m Psal. 119. 104. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 119. 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●ustath . in ascetis . l. 2. q. 165. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in apolog . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de iracund . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idē de tranquill . p Matth. 23. 23. Luk. 11. 42. q Matth. 23. 24. r Quomodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbis Gr●c● dicitur . s Quanta damnatio à damnatis dānari ? Author de singul . Cleric . t Ea verò non est religio sed dissimulatio , quae per omnia non conslat sibi . Autor de duplici Martyrio . u Turcarum siquide memnit . Quod & observarunt Pamel . Grav . Cocus , Rivet . x Ephes. 4. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de Cancro Poeta apud Plut. de adulat . E● de Papavere Symph●s●nig . 40. Grand● mihi caput est intus sunt membra minuta . y W. Bradsh●w . z Vt membri unius totus homo quasi lacinia videatur , uti Petron. in Satyr . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . Note 3. Vbiquitie . Bonus non fuit , quam malorum pravitas non prohavit . Greg. in Euang. 38. Neque enim perfectè bonus est , nisi qui fuerit & cum malis bonus . Idem in Ezech. l. 1. hō . 9. a Psal. 16. 8. b Psal. 119. 168. c Psal. 18. 22. d Prov. 15. 3. e Coelum , non animum mutant , qui trans mare currunt . Horat. l. 1. ep . 11. Hinc Socrates ; Quid miraris peregrinationes tibi nō prodesse , cùm te circumser●● Sen. ep . 28. f Psal. 39. 1 , 2 , 3. g Ierem. 20. 9 , 10. h Strangulat inclusus dolor , atque exaestuat intus : Cogitur & vires multiplicare suas . Ovid. trist . 5. 1. Quoque magis tegitur , tanto magis aestuat ignis . Idem met . l. 4. i Ester 2. 10. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad Eunom . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythagoras . m Matth. 7. 6. Huc illud monitum Pythagorcum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. padagog . * Quomod● de Platone Plut. de adulat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n Ierem. 1. 17. 1 Cor. 9. 17. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. eth . l. 1. c. 10. & Rhet. l. 3. c. 11. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tō . 6. orat . 42. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de adulat . Colorem mutat subinde Chamaeleon , redditque quemcunque proximè attingit . Plin. hist. nat . l. 8. c. 33. & Solin . polyhist . c. 43. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theogn . apud Plut. de amic . Polypus enim colorem mutat ad similitudinem loci . Plin. l. 9. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. caus . nat . q. 19. Hinc & Pindar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. & de solert . anim . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de sede Constant. Contra Phocylid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Ion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athen. dipnosoph . lib. 7. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de adulat . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Athanas. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . Pseudolog . x Hi quibus sceptrū & chlamydem in scena fabulae assignant , cum praesente populo elati incesserunt & c●thurnati , simul exierunt , excalceantur , & ad staturam suam redeunt . Sen. ep . 76. * Quidam alternis Vatinij ; alternis Catones sunt . Sic maximè coarguitur animus imprudens : alius prodit atque aluis ; & , quo turpius mihil judico , impar sibi est . Sen. ep . 120. y Non est vera religio , quae cum templo relinquitur . Lactant . z Iam. 1. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Matth. 6. 1. & 23. 5. b Amissum nō flet , cum sola est , Gellia patrem : Si quis adest , jusse prosiliunt lachrymae . Martial . epig. 34. lib. 1. c Non dolet hic , quisquis laudari , Gellia , quaerit : Ille dolet verè , qui sine teste dolet . Ibid. Testes doloris quisquis captat , haud dolet . d Sic vive cum hominibus tanquam Deus videat : sic loquer● cū Deo , tanquam homines audiant . Sen. epist. 10. Praeceptum est Philosophie : Sic loquendum esse cum hominibus , tanquam Dij audiant ; sic cum Dijs tanquam homines audiant Macrob. Saturn . l. 1. e Ephes. 4. 11 , 12 , 13. Psal. 29. 9. & 84. 1. & 84. 7 , 10. f 1 Thess. 5 , 20 , 21. Psal. 27. 4. & 122. 1. g Psal. 89. 7. Hebr. 4. 12. 1 Cor. 14. 24 , 25. h Matth. 18. 20. & 28. 20. i 2 Sam. 23. 2. k Psal. 42. 1 , 2 , 3 , 4. & 43. 4. & 63. 1 , 2 , & 84. 2. l Matth. 6. 6 , 18. Note 4. Perpetuitie . m Qualitatis verae tenor permanet : falsa non durant . Sen. ep . 120. Perpetua ac solida sunt , quae vera sunt : simulata non perseverant . Ambr. offic . l. 2. c. 22. n Psal. 119. 112. o Psal. 119. 117. p Prov. 28. 14. q Magna rem puta unū homine agere . Preter sapiense nemo unum agit : caeteri multiformes sunt , Modo frugi videntur & graves ; modò prodigi & vani . Mutamus subinde persona , & contrariam ei sumimus quam exumus . Sen. epist. 120. r Act. 17. 18 , 19 , 32. s Act. 18. 24. t Mark. 3. 17. u Matth. 7. 28 ; 29. Iohn 7. 46. x Hebr. 6. 5. y Matth. 13. 5 , 20 , 21. & 8. 6 , 13. Quae simulata sunt diuturna esse non possunt , sed tanquam ad tempus virentia , citò decidum . Quod fictum est , in principio vernat , in processu tanquam flosculus dissipatur & solvitur : quod autem verum & sincerum alta radice fundatur . Ambr. de offic . l. 2. c. 22. a Greenhā observ . title Sermons . b Quidam ad magnificas voces excitantur , & transeunt in affectum dicentium , alacres vultu & animo : nec aliter concitantur , quàm solent Phrygij tibicinis sono Semiviri , & ex imperio furentes . Rapit illos instigatque rerum pulchritudo , non verborum inanium sonitus . Iuvat protinus , quae audiunt facere . Afficiuntur illi ; & sint quales jubentur , si illa animo forma permaneat , si non impetum insignem protinus populus honesti dissuasor excipiat . Pauci illam , quam conceperant , mentem domū perferre potuerunt . Sē . epist. 108. c De quo Aristophanes Acharn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fulminabat , tonabat , permiscebat Graeciā . Cic. Orat. Vnde & Olympius dictus est . Plut. Pericle . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. sympos . problem . l. 3. c. 8. d Act. 24. 25. e Act. 24. 26. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 12. 12. fervidi . g Tepidi . Apoc. 3. 15 , 16. h Frigidi . Qualis Balduinus ille Cantuariensis , ad quem Vrbanus PP . Balduino Monacho ferventissimo , Abbati calido , Episcopo tepido , Archiepiscopo remisso . Girald . ●tiner . Camb. l. 2. c. 14. * Greenham p. 2. c. 51. §. 5. i Iohn 18. 10. k Matth. 26. 56. l Matt. 26. 70 , 72 , 74. m Matth. 26. 75. n Act. 5. 41. Iohn 21. 18 , 19. o Nuper me amici cujusdam languor admonuit , optimos esse nos , dum infirmi sumus . Quem enim infirmum aut avaritia , aut libido solicitat ? Non amoribus servit , non adpetit honores , opes negligit , & quantulumcunque , ut relicturus , satis habet . Tunc Deos , tunc hominem esse se meminit . Invidet nemini , neminem miratur , neminem despicit , ac ne sermonibus quidem malignis aut attendit , aut alitur , &c. Innoxiam in posterū , si cō●●gat evadere , beatamque destinat vitam . Vtmam tales esse sam perseveremus , quales nos futuros profitemur infirmi . Plin. epist. 26. lib. 7. p Ion. 1. 5. Act. 27. 19 , 38. - jactu decidere cepit Navita cum ventis , imitatus castora , qui se Eunuchum ipse facit cupiens evadere damno . Iuvenal . sat . 12. * Plerique futuri supplicij metu peccatorum conscij poenitentiam petunt : qui videntur malorum petisse poenit entiam , bonorum agere ; & ipsius poenitentiam agere poenitentiae suae . Ambr. de poenit . l. 2. c. 9. q Psal. 78. 34-37 . r Apud Spinaeum alicubi ni malè memini . s Iona 1. 5. t Hosh. 6. 4. u Ierem. 34. 1. x Ier. 34. 7 , 9 , 10. y Ier. 34. 15 , 18. z Sic Abraham Genes . 15. 10. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scindere foedus : sicut , icere , ferire Latinis : à porco percusso . Vnde tamen perperā volunt Foedus nuncup itū : cū fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vt & Fidus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Ierem. 37. 5. b Ierem. 34. 11 , 16. c Psal. 78. 57. d Maximum indicium est malae mentis fluctuatio , & inter simulationē virtutum , amoremque vitiorum , assidua jactatio . Se. ep . 120. e Psal. 78. 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . M. Anton. vitae sue l. 7. Sigillaria , quae per se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verticillis quibusdam ac nervis movētur . Casau . ad Pers sat . 5. Duceris ut alienis mobile lignum . Horat . serm . lib. 2. sat . 7. Hinc Athen. dipnosoph . l. 9. scite admodum ait Otos aves salta●trices & i●●talrices , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quod interpreshaud e assecut ▪ . “ Quomodo Sence . ep . 121. Animalia quaedam tergi durioris inversa tamdiu se torquent , ac pedes exerunt & obliquant , donec ad locum reponantur . Et inquieta est desiderio naturalis status testudo supinata ; nec ante desinit niti , quatere se , quàm in pedes constitit . † Exod. 9. 27 , 28. & 10. 16 , 17. f Exod. 8. 15 , 32. & 9. 34 , 35. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Basil. h Gen. 28. 16 , 17. 2 Sam. 6. 9. 2 Chron. 20. 3. & 34. 19 , 27. Ierem 26. 19. Act. 5. 11. Hebr. 12. 21. i Num. 11. 6. k Exod. 16. 27. l Num. 11. 5. Obiections 2. Obiection 1. Answer . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synes . epist. 139. n Act. 9. 4 , 6. & 16. 30-34 . o 1 Tim. 4. 6. 2 Tim. 3. 15. p Sicut Cic. de Amic . Magis decere censent sapientes amicitias sensim dissuere , quàm repentè disscindere . q Iude 23. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alliciet Deus faphetum . Gen. 9. 27. Hosh. 2. 14. s Prov. 5. 22. t 2 Tim. 2. 26. u Iudg. 15. 14. & 16. 12. x Psal. 73. 4. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Mat. 19. Obiection 2. Answer 1. a 1 Chron. 13. 12. Answer 2. c Timor servili● materialiter nō est malum . Riber . in Malach. 1. 6. Timor servilis secundùm substantiam suam bonus est . Aquin . sum . p. 22. 2● . q. 19. a. 4. d Quem enim metuunt odere ; quem quisque obit perisse expetit . Cic. offic . l. 2. e Ab interitu natura abhorret : hinc ingenita cuique curae sui , metus mortis , fuga mali , &c. Cic. de fin . l. 5. Nullum animal ad vitā prodit sine metu mortis . Omne animal constitutioni suae cōciliatur . Simul autem conciliatur saluti suae quidque , & quae juvant , illa petit , laesura formidat . Sen. epist. 121. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Nyssen . Answer 3. g Psal. 32. 3 , 4. h Psal. 55. 4 , 5. i Psal. 119. 119 , 120. k Habb . 3. 16. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Greg. Naz. ad cives periclitant . Answer 4. m Perkins Cases of Conscience , lib. 1. cap. 5. quaest . 1. sect . 2. case 3. n Casus leves loquuntur , ingentes stupent . Sen. tragoed . o Plu● sensum afficit dolens digitus ab aciculae punctiuncula , quam integra corporis totius incolumitas . Spin. de justit . Christian. Hinc apud Plut. de audien . ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Note 5. Iealousie of Hypocrisie . p Matth. 26. 21. q Matth. 26. 22. r Matth. 26. 25. * Psal. 119. 60. s Non est insanus , insanum qui se dicit . Apu● . in apolog . aut etiam putat . Quid ? caput abscissum demens quū portat Agaue Gnati insoelicis , sibi tū furiosavidetur ? Horat . serm . l. 2. sat . 3. t Malae causae bonū signum . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . ethic . l. 4. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem rhet . l. 2. c. 6. x Hinc Verecundiae ruborem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Diogenes . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythias Aristot. filia apud Stob. c. 31. & Laert . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cato Plut. apophth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menād . Homopatr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Quorum mens honesta , eorum imbecilla frons est . Symmach . l. 1. ep . 84. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sera vindict . Note 6. a Mark. 9. 24. Sight & sense of Incredulitie , and Impenitencie ; with Griefe . b Vide Antoninum sum . histor . part . 3. tit . 18. c. 6. Hartmā . Schedel . atate 6. & Petr. Mart. in 2. Sam. 24. c Petrus Comestor Magister Historiarum . d Petr. Lombardus Mag. Sententiarū . e Gratianꝰ Decreti Compilator . f Dole , quod non doles ; quod dolere non possis . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de sede Constant. g Peccatores dormientibus , somnianbus fimiles . Ioan. Herolt . de temp . 2. Iude 8. h Somnianti nihil difficile . Magna etenim saepe in somnis faciuntque geruntque , Reges expugnant , acresque & praelia miscent . Et in noctis caligine Cernere censemus solem lumenque diurnū ; Conclusique loco coelum , mare , flumma , montes Mutare , & campos pedibus transire videmur . Lucret. l. 4. i Ephes. 5. 14. k Quomodo de Platone Lactant. institut . l. 5. c. 14. Somniaverat Deum , non cogn●verat . Et de quibusdam Bern. Cant. 18. Dormiens in contemplatione Deum sommat . * Hinc Socrates ille de quo Ora●ulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de se , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert. “ Hinc illud Menedemi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost . in Matth. hom . 25. l Matth. 5. 3. m Matth. 5. 8. n Matth. 5. 8. o Matth. 5. 3. * Vt verum sit hîc quod Prov. 13. 7. p Qu●re vitia sua nemo confitetur ? ( nemo pervidet ) quia adhuc in illis est . Somnium narrare vigilantis est : & vitia sua confiteri sanitatis indicium est . Expergiscamur necesse est , ut errores nostros coarguere possimus . Sen. ep . 54. q Elementa in loco suo gravia nō sunt . Vide Syrianum & Ptolomaeum apud Simplic . ad Aristot. de Coelo l. 4. c. 16. & Scortiam . de Nilo l. 2. c. 11. r Act. 8. 23. s Peccatum intantū volumarium est malum , ut nisi fuerit voluntarium , nō sit peccatum . Aug. de verarelig . c. 14. Hinc Bern. de temp . 58. Tolle malam voluntatem , & non erit infernus . Mala enim voluntas malorum omnium & vitiorum origo . I de de vita s●lit . Manifestum est ex voluntate mala tanquam ex arbore mala fi●ri omnia opera mala tanquā fructus malos . Aug. de nupt . & concupisc . l. 2. c. 28. & Lombard . sent . l. 2. d. 34. B. Ergò in voluntate praecipuè consistit peccatū . Ibid. d. 35. C. & 39. B. t Prov. 2. 14. & 4. 16. u Prov. 10. 23. & 15. 21. x Psal. 38. 4. & 40. 12. y Nemo agrè molitur artus suos . Sē . ep . 121. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. rhetor . l 3. c. 4. In animi morbis , contra quam in corporis , quo quis pejus se habet , minus sentit . Sene● . epist. 54. z Rom. 7. 24. “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Corpus mortis , pro mortuo , sive cadavere . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . a Ephes. 2. 1. Coloss. 2. 13. Mortuū est membrum , quod dolorem non sentit . Bern. medit . c. 12. b Rom. 6. 11. c Potest esse vita sine dolore ; dolor sine vita esse non potest . Aug. de Civit . l. 19. c. 13. d 2 Cor. 7. 10. Argumentū salutis est via doloris . Greg. mor. l. 6. c. 17. e Matth. 5. 4. Ibid. Note 7. Desire of Grace . f Psal. 27. 8. g Psal. 119. 4 , 5. h Da , Domine , quod jubes , & jube quod vis . Aug. confess . l. 10. c. 31. & de persever . c. 20. i Pars magna bonitatis est velle fieri bonum . Sen. ep . 34. Quid tibi opus est , ut sis bonus ? velle . Idem ep . 80. * Iusta vita , cùm volumus , adest , quia eam ipsam planè velle justitia est . Nec plus aliquid perficienda justitia est , quàm perfectam habe●e voluntatem . Aug. epist. 45. “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist ethic . Eudem . l 7. c. 2. k Pars sanitatis velle sanari fu●t . Sē . Hippol. 1. 2. Corpus enim multis rebus eget ut valeat : animus ex se cr●se●t , se alit , se ●xe●cet . Sen. ub● supra . † Pars est morbi nolle sanari : pars sanitatis velle sanari . Dr Iackson on the Creed , p. 2. l. 2. c. 6. §. 3. Iohn 5. 7. Ier. 17. 14. * Psal. 41. 4. l Nehem. 1. 11. m 2 Chron. 30. 18 , 19. n Lam. 3. 25. o Prov. 8. 17. 1 Chron. 28. 9. p Si tam bonus quaerenti , quid ●●venienti ? nisi quod hoc mirum est , quod nemo te querit , nisi qui prius invenerit : Vis inveniri ut quaeraris ; vis quaeri ut amplius inveniaris . Potes quari & inveniri , praeveniri non potes . Bern. de Deo dilig . c. 3. Non pedum passibus , sed affectibus quaerit , nec desiderium sanctum extundit , sed extendit f●lix inventio . Idem in Cant. 84. q Quid tibi jubet Deus ? dilige me . Aurū diligis . Quaesiturus es forte , nec inventurus . Qui●quis me qu●rit , cum illo sum . Me ama : Ipse amor praesentē me tibi facit . Aug. in 1 Ioan. 6. Hinc Guigo medit . c. 17. Ama quod amando carere nequeas , i. Deum . r Prov. 13. 4. s Psal. 10. 17. t Philip. 2. 13. “ Huc usque te faciente profeci , ut desiderē desiderare te . Quid est autem desiderare desiderium ? Si enim desidero esse desiderans , jam invenio me desiderantē . Sed nunquid desiderium tui desiderantem , quasi non habeam , aut desiderium majus quam habeam ? Gulielm . de S. Theodor. de amor . Dei c. 2. u Christiani sumus affectu magis quàm effectu . Et maxima pars Christianismi est toto pectore velle fieri Christianū . Itaque scitè Aug. in 1. Ioan. tr . 4. Tota vita boni Christiani sanctū desiderium est . Et Pern . in Cant. 84. Magnum bonū quaerere Deum : primum in donis , ultimum in profectibus est . Virtutum nulli accedit , cedit nulli . Cui accedat , quam nulla praecedit ? cui praecedat , quae omnium magis consummatio est ? Quae enim virtus ascribi potest , non quaerenti Deum ? aut quis terminus quaerenti Deum ? Psal 105. 4. Sed & Lactant. instit . l. 6. c. 5. Virtus nostra tota posita est in voluntate faciendi bona . x Rō . 7. 15 , 18 , 19 , 21. Philip. 3. 12 , 15. Duplex est perfectio , una quae est in expletione virtutum , quam se negat assecutum ; altera cum quis proficit , & ad anterior a nititur . Origen . in Rom. Et imperfectum & perfectum se dicit ; imperfectū cogitando quantū sibi ad justitiam desit , cujus plenitudinemesurit & sitit ; perfectum autem quod & imperfectionem confiteri non erubescit , & ut bene pervenial , bene procedit . Aug. ad 2. Ep. Pelag. l. 3. c. 7. a Num. 23. 10. † Optabat sibi extrema justorum , sed non ita & principia . Mortem spiritualium optant sibi carnales , quorum vitam tamen abhorrent . Bern. in Cant. 2. Non curant qu●rere , quae tamen desiderant invenire : cupiunt consequi , non & sequi . Ibid. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ethic . l. 1. c. 1. & polit . l. 1. c. 1. c Matth. 5. 3. d Matth. 5. 4. e Matth. 5. 6. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. de anima . lib. 2. cap. 3. g Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. sympos . probl . l. 5. c. 3. Et inde Sitiendi verbum deduci , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quia cibum sequitur sitis . Iul. Scalig. de caus . ling. Lat. c. 126. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ibid. c. 2. * Quanto inanior , tanto fas●idiosior . Aug. confess . l. 3. c. 1. i 2 King. 6. 25 , 28 , 29. Lament . 1. 11. Hinc Lysimachꝰ siti laborans cum post se suosque hosti deditos bibisset , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in apophth . “ Fames & sitis dolores sunt . Aug. confess . l. 10. c. 31. Vide & eundem de Music. l. 6. c. 5. † Est sitis interior , uti & venter interior ; quia est homo interior . Aug. in Ioan. 32. Ipsum desiderium sitis est animae . Idem in Psal. 62. k Philip. 3. 8 , 9 , 10. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Macar . homil . 45. m Quomodo Rachel de prole . Gen. 30. 1. Verba Domini sunt ; non est fas fidē suspendere . Credant , quod non experi●●tur , ut fructū quandoque experientiae fidei merito consequantur . Bern. in Cant. 84. n Iohn 14. 6. * Quaerit anima verbum , sed quae à verbo prius quaesita sit . Audi profugam & deviam , quid doleat , & quid petat . Psal. 119. 176. Nec expositam omninò nec relictam dixerim qu●reverti cupit , & requiri petit . Vnde enim haec voluntas illi ? nisi quod à verbo visitata sit & quaesita . Nec otiosa quaesitio , quae operat● est voluntatē , fine qu● reditus esse non potest . Meminerit ergò se & quaesitam prius & prius dilectam , atquae 〈◊〉 esse quod & qu●rit & diligit . Cant. 3. 1. Bern. in Cant. 84. Nec repellet requirentem , qui contemnentem requisivit . Ibid. “ Luke 8. 55. † In signum verae & perfectae sa●itatis . Iansen . 〈◊〉 . c. 34. Note 8. Desire and Endeuour of Growth in Grace . o 2 Pet. 3. 18. * 1 Pet. 2. 2. p Luke 17. 5. “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid . apud Aristot. Rhet. l. 1. c. 11. q Eph●s . 4. 16. r Rom. 12. 5. 1 Cor. 12. 27. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obiection 1. Answer 1. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. epist. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. homil . 3. Vt oculus , sic animus se non videns , alia cernit . Ex Cic. Tuscul. l. 1. Ioā . Sarisb . metalog . l. 4. c. 20. Corporis oculus alios oculos videt , se non videt : non sic mens . Aug. de Trinit . l. 9. c. 3. t Oculis corporis magis alij oculi noti sunt , quam ipsi sibi . Nunquā enim praeter specula se vident . Aug. de Trin. l. 10. c. 3. Facies nisi in speculo non videtur . Absens enim ab aspectu nostro etiam facies ipsa , quia non ibi est quo dirigi potest . Ibid. c. 9. * Qua vehimur navi fertur , cùm stare videtur : Quae manet in flatione , ea propt●r creditur ire : Et fugere ad puppim colles campique videntur , Quos agimus praeter ●●vim , velisque volamus . Lucret. rer . nat . l. 4. “ Vides ne naevem illam ? nobis flare videtur . At eis qui in navi sunt , moveri haec villa . Cic. Academ . l. 4. Gemina his habet Origen . in Psal. 36. hom . 5. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Cyprian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●asil . homil . 3. Homines neque proximè assita , neque longulè dissita cernimus . Apul. florid . 1. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de iracund . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Aliena nobis , nostra plus aliis patent . Aliena quisque melius cernit quàm sua . Ter. heaut . 3. 1. Aiunt homines plus in alieno negotio videre quàm in suo . Quaedam sunt quae sapientes etiam in alio quàm in se diligentius vident . Sē . ep . 109. Facilius est de alienis judicare quàm de suis. Lactant . instit . l. 2. c. 3. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . a Magna pars est profectus velle proficere . Sen. ep . 72. Ambulare proficere est . Sedet is , qui proficere non curat . Id caveto , & si morte praeventus fueris , in refrigerio eris . Omnes enim qui in desiderio inveniuntur proficiendi , si morte praeoccupati fuerint , in eo quod eis deest sunt perficiendi . Bern. in Cant. 49. † Amando bonum meli●res efficimur . Aug. in Psal. 143. Ambulas si amas . Non enim passibus ad Deum , sed affèctibus currimus . Idem de Cant. nev . c. 2. Answer 2. b Quando peregrinatur quis ad S● Iacobi , aliquando proficiscitur viam recogitans ; aliquando progreditur , nihil recogitans ; aliquando nec progreditur , nec recogitat , dum dormit . In primo est continuatio naturae & moris actualis ; in secundo naturae actualis , moris virtualis ; in tertio discontinuatio motus naturalis , sed continuatio motus moris habitualis ; quia non est apposita opposita ●●luntes . Gerson , de valore orat . Omnis amor aut ascendit , aut descendit . Desiderio enim bon● levamur ad Deum , & desiderio malo ad ima praecipitamur . Aug. in Psal. 122. Non enim ambulando sed amando ad Deum itur . Idem epist. 52. Non pedibus , s●d affectibus , nec migrando , sed amando ad eum venimus : quanquā secundùm interiorem hominē , & qui amit , migrat . Aliud enim est migrare corpore , aliud corde . Migrat corpore , qui motu corporis mutat locū : migrat corde , qui motu cordis mutat affectum . Idem in Ioan. 32. Hic non solùm ire , sed pervenire , nihil 〈◊〉 liud quàm ve●●●e . I de confess . l. 8. c. 8. c Quaeris quid sit quod oblivione acceplorum nobis faciat ? cupiditas accipiendorum . Cogitamus non quid impetratum , sed quid impetrandum sit . Sen. epist. 81. Solebat Attalus hac imagine uti : Vidisti aliquando canem missa à Domino frusta apert● cre captantē ? quicquid excepit , protinus devorat , & semper ad spem futuri hiat . Ibid. 72. Vltra se cupidit● porrigit , & foelicitatē suam nō intelligit : quia nō unde venerit respicit , sed quo tendat . Idē de bē . l. 2. c. 27. d Philip. 3 13. Answer 3. e Instat equis o●●riga suos vincentibus , illam Praeteritum te●●●●t extren●s inter euntem Horaet . serm . l. 1. sat . 1. f Luke 12. 19. g Genes . 33. 9. Si dixisti , sufficit , defecisti . Bern. de consid . 2. h Apoc. 3. 17. Quomodo enim proficis , si tibi jam sufficis ? Ibid. i Galat. 6. 3. 1 Cor. 8. 2. k Omnia illi desunt , qui sibi nihil deesse putat . Bern. de consid . l. 2. l Satis nos consequi , si inter pess●●●os non sumus . Sen. ep . 76. Non est bonita● pessimis esse meliorem . Ibid. 79. Perfectū nolle essè delinquere est . Hierō . ad 〈◊〉 . & ad Iulian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Matth. 19. 11 , 12. m Qui melior esse non cupit , nec est bonus . Vbi incipis nolle 〈…〉 definis essè bonùs . Bern. epist. 91. Vbi sunt qui dieere s●lent , sufficit nubis , nol●mus esse me●●res quàm patres nostri ? non vis proficere ? 〈◊〉 ergo deficere . nolle proficere , deficere est . Sic , inquis , 〈◊〉 vi●ere vo● ; & 〈◊〉 in quo perv●ni : 〈…〉 , nec melior cupio . Hoc ergò vis quod essè non 〈◊〉 . Quid 〈…〉 in hoe s●●ulo ? Homo 〈…〉 est . Idem epist. 254. n Qui melior esse non vult , pro certo non est bonus . Bern. ep . 91. Imo , qui non vult esse optimus , non est revera bonus . Injustus est , qui non desider●t ●mare te quantum ab aliqua creatura rational● possibile est te 〈◊〉 . Desiderat ergo etiam minimus quisque , quicunque ille est , tantum te amare , quantum amat , quicunque plus eo amat , non aemula insectiatione , sed pia & devota ●●tatione . Guliel . de S. Theod. de amor . Dei c. 3. o Eccles. 5. 10. Avarus animus , ●●llo satiatur lucro . P. Syr. Senec. epist. 94. Nil satis est . Horat. serm . 1. Semper avarus eget . Idem epist. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . p N●scit virtus mensuram gratiae . Ambr. in Luc. l. 5. c. 6. Amori 〈◊〉 satis est : Amor exaestuat ; se non capit ; immensitatem aemulatur , dum metam nescit affectui ponere : non excusat , sed accusat se de infirmitate ; non capit de impossibilitate remedium , Galbert . in Cant. 19. q Iob 14. 2. Nihil stat , nihil fixum manet . Aug. in Iam. 31. Non stat vel temporis puncto , sed s●e intermissione labitur , quicquid continua immutatione sensim currit in finem non consummantem , sed consumentem . Idem de pecc . mer. & remi . l. 1. c. 16. r Iob 9. 26. Vita nostra navigationi similis est . Is namque qui navigat , stat , sedet , jacet , vadit ; qu●● navis impulsu ducitur : ita & nos , sive vigilantes , sive dormientes , &c. per momenta temporum quotidiè ad finem tendimus . Greg. in registr . l. 6. ep . 26. Nam vita morti propior est quotidie . Phaedr . fab . l. 4. Velut secundo cymba vecta flumine Sensim propinquat litori : sic indies V●vendo morti appellimur propinquius . Rittershus . s Inter profectum & defectum nihil medium invenitur . Sed quomodo ipsum corpus nostrum continuè aut crescere constat aut decres●ere : sic necesseest & spiritum aut proficere semper aut deficere . Bern. ep . 254. Obiection 2. t Gen. 28. 12. Vidit Iacob in scala Angel●s ascendentes & descendentes : stantem vel residentem nemimem . Idem ep . 91. & de vit . solit . Vnum ergò è duob●● necesse est , aut semper proficere , aut prorsus deficere . Idē de divers . 36. Plut. ipse de profect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Indefessum proficiend● fludium , & jugis conatus perfectionis ( pros●●tus , imò & ) pe fectio reputatur . Bern. epist. 254. Et si studere perfectioni perfectum est esse , ut● Idem ibid. certè & Profectui studere , ipsum est proficere . x Animi imperium , corp●ri● 〈◊〉 . Salust . Catill . Answer . y Aris●ot . de anima , l. 1. c. 4. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menaud . apud Plut. de fortua . & Cercida apud Stob. c. 4. A●●mum videre & audire ; nō eas partes quae quasi fenestrae sunt animae . Cic. Tuscul. l. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ibid. b Vt quamvis tacet Hermogenes , cātor tamen , atque Optimus est modulator : ut Alfen ' vafer , omni Abjecto instrumento ●●tis , clausaque taberna Sutor erat . -Horat . ●erm . l. 1. sat . 3. c Corpus enim tunc instar organi Musici , non 〈◊〉 contemperatis & recte dispofiti , sed quasi cofracts & 〈◊〉 . August . nomme de spi● . & anun . c. 14. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profectus i●diciis . e Ne nunc quidem vires desidero adolescen●is : non plus quàm adolescens etiam vires tauri aut elephantis desiderabam . Cic. de senect . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 1. 23. h Hinc illud Virg. Aen. 6 . -quantum non noxia corpora tardant ; Terrenique●ebetant artus , 〈…〉 . i Rom. 10. 14 , 17. k Num. 22. 28. 2 Pet. 2. 16. l Luk. 1. 15. In utero priusquam nasceretur renatus . Greg. mor. l. 3. c. 4. Quod tamen Aug. impossibile censet . Nem● , inquit , ante renatus quàm natus . Et , Renasci nemo potest antequam sit natus . Aug. epist. 57. & de verb. Ap. 14. Verum regenitum si dixisset Gregorius , & id est propriè loquendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contradictionis speciem omnem sustulisset . m Drvina potentia non est med●is alligata . Aug. in Gen. ad lit . l. 6. c. 13. n Actiones enim corporis ; animi virtutes & vitia . Aug. nō . de spir . & anim . c. 14. o Etiam in ma●imis angusti● libera●s est animus . Sen. de benef . l. 1. c. 8. Note 9. Diligence in Discouerie of Corruptions . p Psal. 19. 12. q Spin●us de Iustit . Christian. Postquam diligenter cubiculū everrimus , id nobis perpurgatum videtur . At sole per fenestras illucente , radios atomorum sordibus infinitis permistos videmus . r 1 Sam. 13. 14. s Psal. 40. 12. t Psal. 119. 59. Nos contra . Dissimulamus Dtmini quaerere voluntate , dum & nostram facere , & aliquam de ignorantia excusationem habere volumus . Bern. de divers . 26. u Psal. 119. 162. x Psal. 119. 7. y 1 Sam. 25. 32 , 33. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . indic . * Vt liberius peccent , libenter ignorant . Bern. de grad . humil . c. 2. a Psal. 32. 9. Amos 5. 10. Prov. 9. 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ib. b Psal. 36. 2 , 3. c Quasi conantur quaerere , & timent invenire . Aug. in Psal. 35. d Matth. 19. 22. e Mul●os cognovi veritate agnita tristiores discessisse , quod jam confuger● ad ignorantiae excusationem non liceret . Bern. in Cant. 74. f Ierem. 42. 2 , 3 , 5 , 6. & 43. 2 , 3 , 4. Note 10. Loue of God , and Gods childrē ; with Purpose of constant Adherence vnto him , euen in Want of Assurance of his Speciall Fauour . g Quia dolosè agebant , ut invenirent , ubi invenerint , non oderunt . Si enim sincere & non dolose agerent , quod inven●rent , ●dissent . Aug. in Psal. 35. Loue of God. h Prov. 8. 17. i Iohn 14. 21 , 23. & 16. 27. k Nemo se fallat . Non nos Deum diligeremus , nisi ipse prius nos dilexisset , & sui dilectores secisset . Aug. de grat . & lib. ●b . c. 18. Nisi prius quaesita non quaereres ; nisi prius dilecta non diligeres . Bern. in Cant. 69. l Rom. 5. 5. Charitas Dei donum Spiritus Dei. Bern. de humil . grad . 3. Non amatur Deus nisi de Deo. Aug. de divers . 2. N●o habet homo unde Deum diligat nisi ex Deo. Idem de Trinit . l. 15. c. 17. Prorsus donum Dei est diligere Deum . Ipse ut diligeretur dedit , qui non dilectus dilexit . Idem in Ioan. 102. m Nihil dilectae , nihil diligenti timendum , Paveant , qu●● non amant . Quae amat , ne timeat , quia amat ; quod non amata omninò non faceret : Itaque etiam amatur . Quae ●mat , amari se ne dubitet ; non magis quàm amare . Bern. in Cant. 69. & 84. “ Nos etsi te minus diligimus , quàm debemus , diligimus tamen quantum valemus , tantum antem v●lemus quantum accepimus : petimusque & expetimus , ut à te amplius accipiamus , unde 〈…〉 . Bern. ep . 85. n Nemo se dissidat amari qui ja● amat . Libenter Dei amor nostrum , quem praecessit , subsequitur . Quomodo enim redamare pigebit , quos amavit necdum 〈◊〉 ? Bern. epist. 107. Ejus am●r nostrum & praeparat & 〈◊〉 . Idem de dilig . De● c. 3. o 1 Iohn 4. 9 , 10. Potest nondum diligere etiam dilectus : sed nisi ante dilectus diligere non potest . Bern. an Cant. 71. p Psal. 81. 15. Tit. 3. 3. q Rom. 5. 8 , 10. & 8. 7. † Bradford Sermon of Repentance . Loue of Gods Children for God. r 1 Iohn 5. 1. s 2 Sam. 9. 3 , 7. t 1 Iohn 2. 10. u 1 Iohn 3. 14. x 1 Iohn 4. 7. y 1 Iohn 4. 12. z Ibid. a Psal. 16. 2 , 3. & 119. 63. b Psal. 15. 1 , 4. c D●ut . 4. 4. & 30. 20. Psal. 73. 27 , 28. Act. 11. 23. Purpose of Dependance . d Psal. 1. 2. & 119. 15 , 16. Esai . 58. 13. e Psal. 119. 8 , 40 , 44 , 48. & 128. 1. Constant vse of Gods Ordinances . And Obseruance of Gods wayes . f Psal. 119. 132. † Esai . 8. 17. Notwithstanding Want of Assurance and Comfort . g Iob 13. 15. h Iob 13. 24. Nec fic probatus ab officio recessit . Tu , inquit , avertis faciem tuam à me , sed ego non sum aversus à te . Ruffin . in Psal. 29. i Psal. 44. 17 , 18 , 19 , 20 , 21 , 24. Nec iratum colere destiter . an t numen : uti Sen. ad Marc. c. 13. k Esai . 50. 10. l Psal. 77. 3. m Psal. 119. 81 , 82 , 83. n Psa. 6. 3. & 13. 1. Subtractio namque rei quam● amas , augmentatio desiderii est : & quod ardentius desiderat quis ●●grius caret . Bern. Cant. 51. o Psal. 62. 1 , 5 , 6 , 7. p Psal. 40. 1. q Lament . 3. 26 , 27 , 28 , 29 , 50. r 2 King. 6. 33. s 1 Sam. 28. 6 , 7. t Videatur similitudo de Aqua tubis & cana●bꝰ conclasa ; apud Greg. Naz. orat . 31. Chrysost. contra Anomaeos orat . 5. & Greg. Ro. in P●store p. 3. c. 1. §. 15. u Psal. 42. & 44. & 63. & 77. & 84. & 88. & 89. & 102. & 119. &c. x Spinaeus de Iustit . Christian. translated into English by Mr I. Field . A booke that I wish were reprinted againe . a Motiue 2. b Quibusdam lac , quibusdam vinum apponitur . Lacsuaviter bibitur , dulciter liquatur , sine laesione , sine amaritudine ; vinu asperius est , & minus suave . Lac bibunt qui in sancto proposito suaeviter in●●dunt , dulciter curru●t , &c. Vinū bibunt , qui vias vitae aggressi , & ingressi , corporis animeque tribulationibus contorquentur , sed non cedunt , neque recedūt tamen . Sed quis horum tibi videtur vel ille qui in suavitate , vel ille qui in asperitate currit viam mandatorum Dei ? primus 〈◊〉 , secundus furtior ; uterque lamen justus , uterque pius . Bern. deconsc●ent . c. 3. c Voluntas est , quae apud nos ponit o●ficium . Sen. de benes . l. 6. c. 12. d Quomodò de aegroto Aug. in Psal. 118. conc . 8. Aegrotus qui fastidio laborat , & vult evadere hoc malum , concupiscit desiderare cibum , dum concupiscit non habere fastidium . Et appetit animus , ut appeta● corpus , quando appetit animus , nec appetit corpus . e Galat. 2. 20. 1 Iohn 3. 14. & 5. 19 , 20. f Non praecedunt justificandum , sed sequuntio justificafum . Aug. de fid . & oper . c. 14. g Rom. 3. 28. & 3. 1. h Servator loquitur , Veri●as pollicetur : Qui audit verba mea , & credit ei qui misit me , habet vitam aeternum , trans●t de morte ad vitam , & in●udicium non veniet . Ego audrvi , credidi ; infidelis cùm essem , factus sum fidelis : Trans●● ergò à morte ad vitam , & injudicium non veniam , non praesumptione mea , sed ipsius promissione . Aug. in Ioan. 5. 24. i Act. 11. 23. Hec suaderi , à verbo quaeri ; persuaderi , invenir● est , Bern. in Cant. 84. k Psal. 13. 1 , 5. & 43. 2 , 5. l Matt. 15. 22-28 . Question . m Mr Chibald Triall of Faith. Answer . n - quod nimis miseri volunt , Hoc facilè credunt , Immò quod metuunt nimis , Nunquā amovert posse , nec tolli p●tant . Prona est timori semper in pejus fides . Sen. Herc. fur . 2. 1. Nec tutum patitur esse securum pavor . Idē de gaudio . Luk. 24. 41. o Iohn 3. 16 , 36. & 5. 24. p Psal. 31. 22. & 77. 7 , 8 , 9. & 88. 14. & 116. 11. q Psal. 51. 11 , 12. r 2 Pet. 1. 10. s Ephes. 6. 24. t Coloss. 1. 4. u 2 Chron. 14. 11. x Act. 4. 12. Iohn 6. 68. y Iob 13. 15. z Psal. 40. 1. * Pro● . 16. 10. Conclusion . a Psal. 77. 2. b Esai . 61. 3. c Psal. 16. 11. d Iohn 16. 22. 
A42456	----	An answer to Mr. George Walkers vindication, or rather, fresh accusation wherein he chargeth Mr. Wotton, besides his former foul aspersions of heresie and blasphemy, with Arianism, Mr. Gataker with Socinianism, Dr. Gouge and Mr. Downham with a fase attestation, Dr. Baylie and Mr. Stock with self-condemnation, all the eight ministers employed in the busines between himself and Mr. Wotton with partiality and unjust judgement : upon occasion of a relation concerning that busines / written by the said Thomas Gataker and by him now again avowed, wherein the said M. Walkers vindication is in many things shewed to be an untrue relation. Gataker, Thomas, 1574-1654. 1642 Approx. 297 KB of XML-encoded text transcribed from 70 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). 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A42456) Transcribed from: (Early English Books Online ; image set 100644) Images scanned from microfilm: (Early English books, 1641-1700 ; 843:14) An answer to Mr. George Walkers vindication, or rather, fresh accusation wherein he chargeth Mr. Wotton, besides his former foul aspersions of heresie and blasphemy, with Arianism, Mr. Gataker with Socinianism, Dr. Gouge and Mr. Downham with a fase attestation, Dr. Baylie and Mr. Stock with self-condemnation, all the eight ministers employed in the busines between himself and Mr. Wotton with partiality and unjust judgement : upon occasion of a relation concerning that busines / written by the said Thomas Gataker and by him now again avowed, wherein the said M. Walkers vindication is in many things shewed to be an untrue relation. Gataker, Thomas, 1574-1654. [2], 130 p. Printed by E.G. for F. Clifton ..., London : 1642. Reproduction of original in Union Theological Seminary Library, New York. "Some few things to be supplied or amended": p. 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Socinianism -- Early works to 1800. 2004-08 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 John Latta Sampled and proofread 2004-09 John Latta Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion AN ANSWER TO Mr. George Walkers VINDICATION , OR RATHER FRESH ACCUSATION : Wherein he chargeth Mr. Wotton ( besides his former foul aspersions of Heresie and Blasphemy ) with Arianism ; Mr. Gataker with Socinianism ; Dr. Gouge , and Mr. Downham , with a false Attestation ; Dr. Baylie , and Mr. Stock , with Self-condemnation ; All the eight Ministers employed in the busines between himself and Mr. Wotton , with Partiality and Unjust judgement . Upon occasion of a Relation concerning that busines , written by the said Thomas Gataker ; and by him now again avowed . Wherein the said M. Walkers Vindication is in many things shewed to be An Untrue Relation . LONDON , Printed by E. G. for F. Clifton , in New-fish-street . 1642. Some few things to be supplied or amended . PAg. 2. after line 13. ad , for words spoken of a dead man , himself being . p. 5. l. 16. read , hath at any time ex . p. 6. l. 28. pressure . p. 14. l. 27. he then did , p. 16. l. 28. wrote . p. 38. l. 18. crave leave of . p. 42. l. 14. put in the margine against pointing . See Cameron Myrothec . p. 25. p. 53 marg put out , * Ibid. p. 9● . l. 32. read have past . p 98. l. 26 sift q. p 115. l. 28. Post script . p. 119. l. 3. he deemes . HAd M. Walker either dealt more fairely at first , with his Christian brother and fellow-Minister of Christ , M. A. Wotton ; or upon second thoughts ( a which are wont to be the wiser ) better considered of what before he had unadvisedly attempted ; he had therein peradventure in part at least , either saved or salved his owne credit : sure I am , he had eased me of some labour , that I had little lust unto . He traduced M. Wotton in the Pulpit as a vile hereticke , while he lived , what time he knew Master Wottons tongue , through the iniquity of the times , to be so b tied up , that he could not in publique plead his owne cause . Long after his decease he reneweth his revilings of him , and brandeth him againe for the like in print ; when being hence translated , he cannot now either in publique or in private personally appeare for himselfe . A true relation of the carriage of the maine matter in controversie between them , in a meeting of M. Walkers owne procuring , wherein M. Wotton was acquitted , being hereupon published ; he proceedeth , after his wonted guise , in violent and virulent manner , not onely to charge him , as before , with heresie and blasphemy in the doctrine of justification , but ( yet further to expresse his extream malice and rancor against him ) c with the deniall of the eternall Deity of Christ ; how soundly , yea or seemingly , for any shew or shadow of reason , let any intelligent Reader judge . And over and besides that , ( hoping thereby to help himselfe , where he sticketh fast in the mire ) he sticketh not to d cast foule aspersions upon all those that had any hand in that hearing , not sparing them therein whom himselfe had made choise of . His Vindication ( as he tearmeth it ) he beginneth with a preamble , consisting of two parts . In the former whereof , he complaineth grievously of me , and e chargeth me with breach of piety and charity , and defect of humanity and common honesty , in labouring to set upon him foul brands of the like nature , being a Minister yet living in Gods Church ; and in adding thereby affliction to him , who hath suffered persecution and bonds for the truths sake . Which passage , when I read , minded me of the Italian professor of the Civill-law at Oxford , who having in some things carried himselfe , neither so religiously , nor so respectively towards divers worthy Divines , as had been to be wished ; and being therefore by Doctor Rainolds in a private Letter freely told of it , and withall admonished f to have more regard of piety and modesty in his writings for time to come , then in some formerly he had shewed ; in way of answer to his Letter , taketh on and stormeth not a little against that mirrour as well of modesty as of learning , as g having done him no small wrong , in taking upon him so to checke and controle him , who had left his own countrey for his conscience , and was for Religion sake content to live as an exile : tho meane while , it may be , enjoying as plentifull an estate here , as ever he had , or might have attained , had he stayed still where before he was . But to come more directly to M. Walkers exceptions against me , or prescriptions rather for himselfe , as a sacred person , or a Sanctuary man ; and not therefore to be so dealt with , as I have herein dealt with him ; and to discusse them briefly apart . I suppose a little selfe-love , and selfe-respect proceeding from it , had h drawn a filme over M. Walkers eyesight , or cast a mist at least before his eyes , when he entered these pleas ; that kept him from considering what the party was whom himselfe had so despightfully dealt with . For first , is M. Walker a Minister of Gods Word ? and was not M. Wotton the same ? and that peradventure nothing inferiour to M. Walker in ought ; however M. Walker may please to esteem or deem of him . i At whose doom yet , well it is that he neither stands nor fals . Secondly , as concerning survivorship , I have ever held it , and so still shall , having k votes therein with me , I am sure , not a few , untill M. Walker shall be able to convince me of errour in it ; that it is a worse matter to traduce the dead , then the living . Since that the one may , the other cannot now make apologie for himselfe . Besides that it is generally held an argument of l no ingenuous disposition , to insult over , or deale● igorously with the deceased . And it may well be questioned whether an injury done to a Saint in Heaven , have not the greater guilt , in regard o● his present estate . Sure I am , that against those of the Romish party , m our Writers use it as an argument , and n the Apostle may well seeme to adde strength thereunto , that it is a greater wrong to offer any indignity to Christs body now glorified in Heaven , then it had been to do the like unto him then , when in the state of humiliation he conversed with men here on earth . Nor see I ought , why it may not hold as well in the other limmes , as in the head ; that the greater sinne it is to offer any wrong or contumely to them , the more highly they are now honoured and advanced by God. And what greater wrong or contumely can be done to them , then to blast their reputations , to charge them with inexpiable crimes , to damn them to Hell , that now reigne with God in Heaven ? So o sacred hath the condition of the deceased been deemed , that it hath been accounted a point of p sacriledge , to disturbe their remaines , or to meddle with the monuments wherein their corps lie inclosed . But the godly deceased , q had they sense and understanding of what is here done , ( as they had wont to speake , and r we well may ) would without all doubt , account it , as well they might , a far greater wrong , to have their names tainted with foule aspersions , of this nature especially , even of the highest and most hainous guilt against the divine Majesty , then to have their Sepulchers defaced , their graves laid open , their bodies digged up , their bones burnt , and their ashes either dispersed into the ayer , or scattered upon the surface of the waters ; or whatsoever other indignity and insolency the vaine rage and fond outrage , not of humane , but of inhumane spite and malice hath exercised upon their remains . Let not M. Walker therefore deeme his offence in this regard the lesse hainous , because the man is dead , or s deceased rather , whom he thus dealeth with : wherein peradventure , as t he said sometime of Sylla , he had dealt more wisely , had he been lesse eager . Nor hath he any just cause to complaine , because he surviveth ; if in the necessary vindication of the deceased so wronged , his inconsiderate carriage therein be discovered . If any blemish accrew to himselfe or his ministery thereby , he may blame himselfe rather then any other , who by these violent and outragious courses much impeacheth and impaireth his owne estimation in the minds of all moderate men . For his third plea , in regard whereof he claimeth an immunity from being thus dealt with , to wit. u His persecution and bonds sustained for the truth . Of M. Walkers restraint for some time , I have heard . During which also I sometime visited him at his brothers house . And that he suffered for the truth , I hope also is true , though it be more then I know ; because I know not for what he suffered . Of his bonds , I never heard till now . If he were ever in bonds , ( God be thanked ) he is now free . But however , he might do well to remember , that M. VVotton , upon occasion of a passage used in his prayer , when the setling of Church-matters with us was in agitation , ( which as things now stand , I suppose would not be so hainously taken ) that His Majesty who then was , might in that weighty businesse , not be swayed with prejudice of long or pretended antiquity , but proceed according to the rule and direction of Gods VVord , had for some good space of time before been deprived of the exercise of his ministery , and of the means thence arising for the maintenance of him and his ; his charge then depending upon him being greater , then I suppose M. VValkers either then was , when he so suffered as he saith , or now is . And that he lay still at that very same time under that heavy presure , ( which he was never wholly quit of to his dying day ) when M. Walker pursued ( I may well say , x persecuted him ) with those hideous imputations of teaching y divellish heresie and z blasphemy , and a the most pestilent opinions that ever Satan sowed among Christians . Now whether this his demeanure toward M. VVotton in such times , were to b adde affliction unto affliction , or no , I leave to any man , not of c brasse bowels , and iron entrals , to determine . This am I sure of , that if M. VValkers troubles , past and overblown now , may aggravate ought here , the storm still continuing might much more aggravate there . But this is the common guise of humane weaknesse , that men are rather prone to tender d their own griefes , then the grievances of others ; and to deny that priviledge of e sanctuary to their adversaries , under which they require yet to finde shelter for themselves . Howsoever , a fond thing it is for any man to imagine , that his sufferings for the truth , either should seale him a Licence to rave against , and raile upon his Christian brethren at pleasure , whether surviving yet , or deceased ; or should protect him against all Apology upon such occasions , made either by themselves or by others for them , in their behalfe . For as for all that , which in the next place * he subjoyneth , in his declamatory way , concerning M. Wottons assertions ; how sincerely they are extracted from M. VVottons writings , or how depraved with M. VValkers own glosses and fillings ; as also how by M. VVotton himselfe in writing answered , where they might seem to sound somewhat harshly by collating place with place , and reducing them to the state of the point there in question ; and lastly , what was thereupon concluded , when these things were at large long since debated , in a way that M. VValker himselfe pressed M. VVotton unto ; you have fully laid down in the Relation before mentioned : which M. VValker also here referreth himselfe unto ; and to transcribe againe therefore , would be but lost labour , both to me and to my Reader . That which the rather also I here wave , because I shall be constrained , treading M. VValkers wild maze ; as now I must do , to meet with them againe more then once or twice , where fitter occasion wil be to consider further of them . After this complaint commenced of me , M. Walker proceeds e to lay down the occasion , by which he hath provoked me to proclaim so bitterly against him , and to brand him with breach of piety and charity , and defect of humanity and common honesty ; and to enquire what the cause of my so doing should be . Where , first , how I have proclaimed ( as he speaks ) against him , or what bitternesse I have used , either in my Preface or Postscript , I am well content that others indifferently affected judge . Howbeit I see none forwarder to complaine of bitternesse in others , then f those that are most troubled with the overflowing of the gall themselves , and who write ordinarily , as if their pennes were dipped and steeped in no other but that bitter liquor . Secondly , I demand of M. Walker , where I have thus branded him . True it is , that I do indeed directly and expresly charge him with g unequall dealing ; and h want of candor in his carriage toward M. Wotton . And this he returnes never a word unto , nor will be able ever to wash off . With those other defaults here mentioned I doe not my selfe charge him . I affirm only that such carriage as I there describe , i hath been ever generally held a breach of piety and charity , and may well be deemed to argue no small defect of humanity , not to adde of common honesty . And what I therein say , no man , I suppose , will deny ; not M. Walker himselfe . But whether M. Walker in his late dealing with M. Wotton have so carried himselfe , as to contract such guilt , or no , I pronounce not ; * I say nothing , but leave it to be deemed and determined by others , upon that which afterward is related , under the hands , either of M Walker himselfe , or of those whom he himselfe chose , and by his own choise of them made competent Judges in his cause . The Proposition therefore there alone is mine ; which M. Walker himselfe doth not , nor I assure my selfe , will deny . The Assumption is , either his own or theirs . Yea in effect all his own , because the verdict of those , whom he referred himselfe unto . And the conclusion consequently ( which i followeth ever the weaker side ) as it toucheth M. Walker , not mine , but theirs ; yea , in very truth , his own . That he charged M. Wotton with heresie and blasphemy , he denieth not : that he referred himselfe for the truth of his charge to the hearing of eight grave Ministers , his own Letter * relateth : that he failed in his proofes , * they testifie under their own hands , whom he referred himselfe unto : that notwithstanding that faile , he hath now so long after that , since M. Wottons decease , in print renued that his charge , his booke evidently sheweth . The imputation therefore of such guilt , if all that hath been related do not proove M. Walker faulty in such cariage , he remaineth free enough still from , for ought that I say . If it do evince him so to have caried himselfe ; it is not I , but his own cariage , and the verdict of his own Judges , that fast●eth the imputation upon him . For , what he here addeth of i my misrep●rts , he hath not hitherto , nor shall ever be able to convince me of misrelation in ought . But come we to his enquiry . Where first he moveth doubt , k whether therefore ●be so offended , because he calleth the errour , that he chargeth M. Wotton to have been the publisher of , herefie . And if that be the matter he telleth me , that howsoever I and my fellow-subscribers ( that is the scornfull title that now he giveth us ) did not thinke fit ( for some causes , of which hereafter ) to call any thing in his Exposition of his speeches by the name of heresie and blasphemy : yet some of them cited in the Parallel , are by his own confession manifestly hereticall and blasphemous . And that he rather assented to Beza , Pareus , and Lubbertus , who condemn some things in M. Wottons expositions for heresie and blasphemy , then to me and my fellows ( D. Bayly , M. Balmford , M. Randall , M. Stock , M. Downhum , M. Gouge , and M. Hickes ) who were pleased to think otherwise . And he hopeth that therein he giveth no offence ; especially having Gods Woudfor his warrant . Where first , I wonder how the matter against M. Wotton cometh so much to be aba●ed , that from so many pretended hereticall and blasphemous errours , whereof seven horrible heads at least were represented in the Parallel , it should be brought down now to one single errour , to one heresie . M. Walkers heart here , it may be , did misgive him ; suspecting that some of them might be generally by all votes acquired of heresie at least , if not of errour . And he thought it therefore the wisest and wariest course to pitch upon some one ; and yet not to tell us , which that one 〈◊〉 ●eant , was , that so he might be free to fasten where he should thinke fittest , if either his proofes concerning any of the other should faile ; or those , whom he calleth in for Advocates in his own behalfe , and for witnesses to give evidence against M. Wotton , as condemning his opinions for hereticall and blasphemous , should be found voting in some of them rather for him then against him . 2. Whereas he telleth us , that there are somethings in M. Wottons Expositions ( of which tearme here more anon ) which Beza , Pareus and Lubbertus condemn as hereticall and blasphemous ; neither yet doth he shew what those things are , nor where they so stile them . Yea , if to avoyd the former exception , he shall say , that the errour he meant and called heresie is this , that l Faith , and not Christs righteousnesse is imputed for righteousnesse in the Act of justification ; because he saith that his new adversary hath so stated the question ; ( with whom yet , or his stating the question , I have nothing here to do ) he must be minded , that in the proposition so conceived there are two positions included ; both which he condemneth as two pestilent and blasphemous heresies , and in m his Parallel pointeth at either of them apart . 1. That faith is imputed for righteousnesse . 2. That Christs righteousnesse is not so imputed . Now for the former , to wit , that Faith is imputed for righteousnesse ; besides the Apostle n S. Paul more then once averring it , ( whom neither these men nor M. Walker , I hope will so charge ) two of them are expresse and peremptory for it . For so Beza , writing on those words of the Apostle , o Abraham beleeved God , and it was imputed to him for righteousnesse . p Here , saith he , is entreated of that which was imputed to him by God , to wit of his faith . And againe , q Paul relating passively , what Moyses spake actively , omitteth the affix , which he might have rendered , that thing , to wit , Abrahams faith it selfe : but he afterward twice plainely expresseth it in the fifth and ninth verses . And Pareus reconciling the Greeke with the Hebrew : r These two are all one , God imputed faith , and faith by God was imputed . As for the sense , this speech concerning Abraham conteineth two things : first , his faith ; Abraham beleeved God. Then the fruit of his Faith ; And ( faith ) was imputed to him for righteousnesse . And againe , s And ( faith ) was imputed to him for righteousnesse . The fruit of Abrahams Faith is hereby signified , even free justification . t That the Verb should be rendered , not impersonally , but passively ; that , to wit , Faith was imputed ; it is manifest , both by the Hebrew Text , and by the Apostles declaration in the fifth and ninth verses . Which to observe is of much moment for the right understanding of that Scripture . And for the latter position , that Christs righteousnes is not imputed in the act of justification ; if by Christs righteousnesse be understood his habituall holinesse , or his actuall righteousnesse consisting in the perfect observation of the Law morall : here also two of M. Walkers Authours must of necessity leave him , unlesse they will condemne themselves for blasphemous heretickes . For both Pareus and Lubbe●tus , going Ursines and Piscators way , hold justification to consist wholly in remission of sinnes . For so Pareus expresly ( besides what out of him v elsewhere ) in his Commentaries before mentioned ; u The Apostle placeth justification in the Remission of sinnes alone . Nor doth * Lubbertus herein depart from him . And both therefore also herein concurre ; that they ground our justification , not upon the Righteousnesse of Christ , so understood , as hath been said ; but on the merit of , and satisfaction made by his sufferings . That which , as for Pareus , by a whole x Treatise written of purpose by him about that Argument , doth most evidently appeere ; so for Lubbertus is also cleere enough , by divers y passages , even in those works which were written by him professedly against the errors of Socinus . Yea so far doth Pareus proceed herein , that he sticketh not to avow that , z Those that ascribe the merit of righteousnesse unto Christs active obedience or his native holinesse , c do thereby derogate from the death of Christ , and do undoubtedly make it vain , or superfluous . Now I would gladly understand from M. Walker what he thinketh of Pareus , and whether he count not him a blasphemous heretike , as well as M. Wotton . As for me & my fellows , as in scorn now he calleth them , ( tho peradventure as good men as M. Walker himselfe ) I hold it no disgrace to me , to be yoaked with such ; and to have deemed rather as they , then as M. Walker either then did , or now doth . Mean while how little cause M. Walker hath to crake so much of these Authors , by what hath been said , may easily be deemed ; and muchlesse to affirm , what so confidently * elsewhere he doth , that he hath all learned Divines agreeing with him in what he holds : and that “ the whole stream of learned Orthodox Divines hold the same Doctrine with him concerning justification by Christs righteousnesse imputed to beleevers . Which in such sense and manner as he maintaines it , he cannot but know to be most untru● ; unlesse he will expunge Pareus , Piscator , and I know not how many more , generally so esteemed , on● of the List of learned and Orthodox Divines . 3. Yea but M. Wotton ▪ 〈◊〉 M. W●lker , is * proved a blasphemous 〈◊〉 by h●…●onf●ssion . I answer in a word . How M. 〈◊〉 ●…th the deniall of Christs righteousnesse imp●… to be here●icall and blasphemous ; he plainely ex●resseth himselfe in his a defence ; whence M. Walker produceth it . To which therefore , and M. Bradshawes Preface to his English Treatise of justification , I referre the Reader : yet so , that of the one , and out of the other , somewhat hereafter also shall be said . 4. How farre forth M. Walker hath Gods Word for his warrant , in condemning M. Wotton , not of errour ( for that neither was , nor is the question ) but of heresie and blasphemy ( for that was the point in controversie , when time was ) he hath not yet made to appeare , no more then he did . For what here fondly and ridiculously in that kind he presumeth , by the sentence of his owne delegates , he was not then able to make good . What else is b here ferced in , concerning the cariage of the businesse at that meeting , shall in its due place ( by Gods assistance ) be discussed . The other doubt he moveth concerning the cause of my proclaiming so bitterly against him , and being so highly offended with him , is , c Whether it be , because he calleth M. Wotton by the name of Anthony Wotton . And if that be the cause , he telleth me , that d therein he did him a favour . For that under that obscure t●●le , his person might have been hid , and not made known to any but those , who are acquainted with all the passages between him and M. Walker . But M. Gataker is the man , that hath exposed his person to much shame , and stained his name and memory with the brand of heresie , &c. Sure he must be some , not merry , but very sad person , not grave and sage onely , that can read this passage without laughing , or smiling at least . Which to shew , let me entreat M. Walker to make M. Wottons case a while here his owne . M. Walker , as by his Parallell plainly appeares , e denieth Faith to be a condition on mans part required unto the attaining of justification . Now suppose that some one of his own spirit should thereby take occasion , in a Treatise of his published many yeeres after M. Walkers decease , to traduce him for the same , by the name of George Walker , as the first publisher in this Land of a most pestil●●t heresie ; and thereby charge him to have made himselfe f guilty of Paganisme , Ind●is● and Mahumetanism . Would it not be ridiculous , for the party having so dealt with him , to demand of one that should write in his defence , Why he is so highly offended with him , and whether it be for this cause or no , because he calleth him George Walker ? &c. For were it not all o●… , as if some rude fellow , having c●st a shovell of du●t or two upon a man , as he passeth in the street , should aske the party so misused , contesting with him about it , what he aileth to be so offended with him ; and whether it be , because he did not make him a legge , or give him , as we use to say , the time of the day . He might as well have moved question , whether I were not so offended , because he stileth him barely Anthony Wotton , and not Mr. A. Wotton : Or whether because he calleth him Anthony and not Antonie , as he usually and rightly wrote his name , save that by the Printers correction , or corruption rather , he found it so also in my relation . But that that followeth , is yet more ridiculous , that herein he did M. Wotton a singular favour . For under that obscure title he had lien hid and unknown to any , but those alone that had been acquainted with all that had passed between M. Walker and him . Is the name of Antonie Wotton then so obscure a title ? or are there so many of note so named , that this our A Wotton may lie hid in the heap , among the multitude of them , unlesse be be by some speciall notes and marks otherwise deciphered ? And yet any man , not utterly crackt-brained , would have thought , that g Anthony Wotton , one that some 28. yeeres agoe lived in London , and there in Manuscript Pamphlets and Printed bookes dispersed his opinions concerning justification , and h by the fame and opinion , which men had of his great learning and no lesse piety , drew many zealous professours into the liking of his errors ; and afterward i ●rought a booke De Reconciliati●…e , in Latine , &c. Any man would thinke , I say , unlesse he wanted his ●its that thus much were sufficient to discover , who the man were , that M. Walker meant , though they that read him were not privy to all M. Walkers either revilings of him in publique , or baitings of him in private . Suppose M. Walkers adversary before assigned him , had onely stiled him , George Walker , one that so many yeeres agoe had in the City of London out of the Pulpit inveighed and declamed oft against M. Wottons writings and M. Bradshaws works , as containing much heretical and blaspemous matter , &c. were it not enough to let men know who the man were that be meant ( notwithstanding I suppose there be and have been about the City more Walkers then Wottons ) unlesse they had been acquainted with all things , that either at the solemne meeting of Ministers , or in private otherwise , had passed between him and M. Wotton . But that , which herein exceedeth all the rest ; is , that i M. Gataker by his relation of the businesse that passed between them , and thereby blasoning his Armes , hath exposed him to sh●me , and stained his name with the brand of here●ie . I never knew that I had any skill in Heraldry before ; nor have heard of staining with brands till now . Two new trades M. Walker hath here put upon me , both which I must needs professe my selfe utterly unskilfull in . But to let these things passe ; whether of the two , staine a mans name , and expose him to shame ; he that publikely chargeth him with heresie and blasphemy ; or he that publisheth his acquitall from such horrid imputations , by the verdict , and under the hands of those , whom the same party appellant himselfe had made therein his Judges ; I am well content that any , not wholly in k Orestes his mood , whatsoever else he be , determine . After this Preamble thus premised , M. VValker proceeds to his Narration . l The former part whereof is spent in such stories , as M. Walker is pleased to entertain his Reader withall , of matters foregoing the Meeting of the Ministers before mentioned , concerning m himselfe and his reading and preaching , n M. Richardson and his approbation of M. Walkers censures passed upon M. Wottons opinion ; o M. Wottons dealing , and p the cariage of some of his followers . All which yet I suppose no man is bound to make any part of his Creed . Such of them especially as are grounded upon other mens reports ; as the frivolous and ridiculous tale , that q his Clarke , he saith , told him , concerning some of M. Wottons Disciples and himselfe ; and may the rather be questioned , because in the ensuing Discourse are found some very palpable untruths ; and such as were to be charged upon M. Walker himselfe , were they not salved with a some say . And what he reporteth r of M. VVottons jugling repeated againe s in his Epistle , and * elsewhere , is by M. VVotton very confidently and peremptorily denied , as shall hereafter be related . As for that he relateth of M. Richardsons censure , both t here , and u hereafter , be it true or no ; I say only thus much to it : that if M. Richardson shall condemne all those for blasphemous heretiks , who deny the imputation of Christs righteousnesse consisting in the perfect observation of the Law Morall unto justification ; and hold justification to consist wholly in remission of sinnes : ( which I conceive to be M. VVottons principall error , and wherein I dissent both from him and them ) he shall together with M. Wotton exclude from life eternall Olevian , Piscator , Ursinus , Pareus , Scultetus , Altingius , Cameron , and many other Worthies , who were as famons and bright lights in the Church of God here , as ever M. Richardson was , while he lived ; and ( if the Prophet x Daniel may be believed ) doe now shine as Starres in the Kingdome of heaven , and so shall doe for ever and ever ; whatsoever doom M. Richardson , or M. Walker shall passe on them . For my part I deem this their censure not unlike that other conceit , that I remember to have heard M. Walker sometime maintain , and is fathered likewise upon the same party , ( concerning whom , I forbeare to speake my mind , lest I undergoe the lash of M. Walkers tongue ) that , The fall of our first parents proceeded not from the mutability of their will : and that all that hold it to have thence proceeded , by so holding , make God the Autour of sinne . By which censure all the Divines in the World ( for ought I know , M. Walker , and M. Richardson , if he at least so also held , only excepted ) are condemned of extream impiety ; yea of Atheisme , or worse , ( if y M. Walkers manner of arguing by deduction may go for currant ) since that z it is much at one , to hold God to be wicked , and to hold him no God at all . But this former part of M. Walkers Narration , be it what it will , nothing at all concerneth me , who begin my Relation at M. Walkers Letter , and the meeting that thereupon ensued . Out of his Letter , wherewith he beginneth the latter part of it , I a relate only M. Walkers charge and his challenge . Which that they are there found , among much other lavish and menacing language , in as many words as I relate them ; by M. Walkers owne b Transcript of it may evidently appeare . With the main substance whereof , ( being such as sufficiently discovereth by what spirit it was endited ) I shall not much meddle ; but shall only relate what I find written in the margent of a copie of it ( testified to be a true copy by the attestation of M. Stephen Egerton , and M William Gouge thereunto annexed ) with M. Wottons own hand . Against those words , c If you had not refused to joyn with me in a Christian Conference , &c. I never had any such offer made me from you . Against those words , d You in scorn sent me to one Spencer , &c. The party will be deposed , that this is altogether false , Against those words , e This your doing when I complained to you of face to face , you excused as done in ignorance of mine intent and desire . This is most false . Against those words , f Did I not then shew both patience , love , and all good affection ? How true the report of this conference is , they that were by can witnesse : and to them I appeale . Upon g that passage , before h also mentioned , and yet before that at large related and pressed , in his Epistle prefixed before his Socinianisme discovered and confuted , concerning a place of Luther , that M. Wotton should alledge , covering with his fingers some part of it in the same page , that made against him , against those words , i If you deny this , God is my witnesse , and mine own conscience . God is my witnesse against you , that this is most falsely reported by you . Against those words , k They and you were so far from amendement , that you made me amends with all railing and reviling language . If you speake of me , it is most untrue : for others I cannot answer . Against those words , related as M. Wottons , concerning the Bishop of London , l You dare not co●…it your selfe to him , because he is a wicked Iudge , and will respect persons in judgement : my friends are too potent with him . The Lord let me find no mercy with him , if ever I said so , or thought so of the Bishop of London . Other notes I let passe , being lesse materiall , or concerning other men rather then M. Wotton him selfe . But for the further and fuller clearing of this last clause , I shall subjoyne out of a letter of M. Egertons written to M. Wotton , dated May 23. 1614 under his own hand , the very words that M. Wotton used concerning the Bishop . * Among some other passages , you had this speech in effect , that you thought that my Lord of London would not willingly do any thing , that might impeach M Walker , because ( as you had heard ) his brother of Cheswick was very gracious with my Lo●d . Thus much in effect , and not a jot more , did I signifie to M. Walker onely by way of demand , &c. How soundly and charitably M. Walker collected hereupon , that you either said or intimated , that you durst not commit your selfe to the Bishop of London , because he is a wicked man , &c. I leave it to others to determine . This I professe , that neither when I received it from you , nor when I told it to his eare , I did so much as conceive or imagine , that you had any such conceit of my Lord of London . Thus that reverend Divine , now with the Lord : by whose testimony may appeare , how prone M. Walker is to tenter out mens words , beyond all , not charitable onely , but even reasonable , construction . From his Letter , M. Walker proceedeth to the Meeting or Conference therein required ; which he saith is n the subject of mine invective against him . In relating whereof yet I use no Invective at all . I report onely what was done and exhibited on both parts : & what resolved by the parties on either side deputed to heare and decide . Neither of which M. Walker either doth or can deny . But M. Walker must give me leave , to deale here a little more freely with him ; and to tell him in plainer tearmes , that many things delivered in this part of his Narration , are either utterly untrue , or such as may justly be suspected of untruth . 1. He maketh his very entrance into it with a manifest untruth , tho a matter of no great moment . He saith , that o Upon the receit and reading of that his Letter , M. Wotton sent him a Letter of defiance , and therein professed his scorn and disdaine of his threatnings : but the next day he sent him another , wherein he promised to yeeld to his motion . Which , tho not much materiall , whether so or no , yet is not true . For M. Wotton sent him but one Letter with a Postscript of diverse date added thereunto : which must needs therefore come to M. Walkers hands both at once ; and not the one this day , and the other the next , as M. Walker here relates it . M. Wotton had indeed begun and gone on a good way in a large Answer to M. Walkers whole Letter ; which is yet to be seen ; and I could well have been content to afford it room here , save that I found it unfinished , and withall was loath to make this discourse overlong . But therein it seems he altered his mind , and sent him this shorter . Which , if but to shew the difference of these two mens spirits , I have thought good here to insert . To Mr. George Walker , peace of conscience , by true zeale with Sobriety and Charity . SIR , if you have any true d●sire of my good , especially testified by prayer to God for me , the Lord requite your love , and uphold me in the continuance of the like duty for you now and ever . But I must plainly professe , that I can hardly be perswaded of the truth of your protestation : because I finde your present Letters , being the first that ever I received from you , so full of bitternesse . Yet could I have been contented to have made some Answer to them , but that I see it would be to small or no purpose . For a great part of your vehement accusation concerns other men , and not me : who am not ( in any equity ) to be charged with their faults , ( if any have so faulted ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The things , which touch my selfe , are all , either utterly untrue , or misreported by you . And to what purpose were it , for me to deny , and you to affirme ; and so as it were out-vy one anothers credit ? Concerning the offer you make of putting the points in question , whether first you doe justly charge me with heresie and blasphemy ; and whether secondly , my writings do not shew me to be a Socinian ; I could happily have yeelded thereunto , without excepting against any one whom you name , if you had not so violently sought it , by frighting me ( as you imagined ) with complaining , to my L. of Canterbury his Grace and the Commission , of me , if I refused . Good M Walker do not think me so childish or foolish , that I can be scared with such terrours and menacings . I am so throughly resolved of the truth I hold , differing immane quantum from Socinus blasphemy , and so well perswaded of my Lords soundnesse in judgement , and the equall hearing I shall have in that Court , that I am not afraid to put the matter there to triall . Wherefore use your discretion , either in this , or in any other course , that shall best please you : I will alwaies be ready to maintaine the truth I know , and to acknowledge that , I yet know not , whensoever it shall be discovered to me by the Word of God. To whose gracious blessing I commend the pardoning and reforming of this and all other wrongs you have done me , and rest , Towerhill , May 5. 1614. Yours as it becomes a Christian to be ANTONY WOTTON . Postscript . Since the writing of this Letter , I have been perswaded by them , by whom I am willing to be advised and ruled , to yeeld to your motion , which by this Postscript I now signifie unto you ; Conditionally , that all things , wherewith you charge me in your Letter may also be heard , and the Letter it selfe scanned , as they , that shall be and are chosen , shall thinke meet . The manner of this tryall , with the time and pl●ce , must ( in reason ) be left to their wisedomes and liking . Whom I will choose , you shal understand from me , upon signification that you accept of this condition . The expectation of your former Messenger , who said he would call for an Answer , hath made me to put off the writing of this till now . May 12. Thus have you M Wottons Letter of defiance , as M. Walker is pleased to stile it , so full of scorn and disdain ; nothing sutable indeed to M. Walkers Invective , nor savouring at all of his furious spirit . And you have withall in the Postscript the reason of the delay of M. Wottons answer , returned thereunto not without the Postscript because detained by him till then . That which also is testified by M. Walkers own Letter written in answer hereunto ; wherein he professeth himselfe to have been at the first sight of M. Wottons Letter much troubled , as in some other respects , so in regard of the refusall of his motion , and the defiance ( as there also he tearms it ) of his threatnings ; untill he found at last to his comfort , an acceptance of his motion , upon the advice of his friends . 2. That which next followeth , hath as little truth in it as the former , being a matter of more moment ; to wit , that p M. Wotton , After that by Letter to M. Walker he had promised to yeeld to his motion about a conference , did by M. Mason the Bishops Chaplen use meanes to make it known to the Bishop , in hope that he would forbid the meeting . Whereas M. Wotton had not yet written to M. Walker , that he would accept of that his offer , ( desirous rather of a publike hearing , then a private conference ) untill he had been with the Bishop , q whom he importuned for an open and judiciary tryall ; and being pressed by him rather to condescend to the course by M. Walker propounded , had thereupon consented and yeelded thereunto ; upon condition that the Bishop would assigne one of his Chaplens to be a party in the hearing ; who to satisfie M. Wottons request therein , appointed M. Mason then present , to M. Wotton otherwise a meere stranger , to undertake that imployment . After which therefore M. Wotton added the Postscript above recited , to his Letter , lying yet by him , because not yet called for by M. Walkers messenger , according to M. Wottons expectation and his promise . 3. It is not true , that r M. Hicks and my selfe bare our selves at the meeting , towards M. Walker as an Adversary , or as Advocates for M. Wotton : Unlesse to require the forbearance of railing and reviling terms , and endevouring to have the businesse fairely and calmly caried , without Invectives and Declamations , which M. Walker , if let alone , would never have made an end of , may beare such an interpretation . And yet M. Hicks ( a man whom to my knowledge I never saw before or since , nor know I how M. Walker knows to be s of M. Wottons mind in all points ) spake least in the businesse of the most there present , being the yongest among us , and a man of very modest and moderate cariage . But somewhat must be fastned on a man least known ; because of the better known it would not be so easily beleeved . 4 It is not true that t D. Westfield was the onely man there , with whom M. Walker had then any great familiarity . For M. Stock and he , as they were next neighbours in their charges , so were very familiar ; tho for his kindnesse he have been but ill rewarded by M. Walker in some u passages here ensuing . For I leave it to M. Walker to reconcile his owne relations ; wherein he telleth us , here , that x he was but a stranger of two yeeres residence in the City at the time of our meeting Anno 1614. and yet before in the very entrance , that y the controversie between M. Wotton and himselfe began Anno 1611. He was belike very busie in the City , before he had any residence in the City . But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in his owne acts , himselfe , I hope , will some way assoll . 5. Nor is it true , that the parties designed , were a all of them M. Wottons old familiar friends . What any of the rest might be , I cannot certainly say ; tho of few of them , I suppose , M. Walker is able to make it good . But for my selfe , I was then but lately grown into acquaintance with him by occasion of my removall from Lincolns-Inne to Rederith . Besides that there had much strangnesse grown before that time ( as b between the best and holiest sometime it falleth out ) betweene M. Stock and M. Wotton , a thing too well known to , and much lamented by , many interressed in either . 6. It is not true , that c I derided him , when he gave in his charge of Socinian heresie & blasphemy against M. Wotton . For I never so did . Tho I confesse , I could not forbeare smiling at the reading of d the second point in his Parallel condemned as a blasphemous Socinian heresie . And I suppose that scarce any sound and judicious Divine will be able to read it sine risu aut stomacho . 7. Nor is it true , that e Dr. Baily came in amongst us , as by M. Walker designed to succeed in the roome of D. Westfield . For D. Westfield was expected that very day , that D. Baylie intruded himselfe into our company , tho very likely indeed ; not without M. Walker● privity and procurement , to disturb our proceedings . Yet not pretending to appeare in D. Westfields roome , however afterward he supplied it , to make up the number ; but making bold forsooth to associate himselfe with us , f because we met in his Church . The most of the rest misliking , and muttering at it among themselves , as desirous rather of his roome then his company . And that , as for some other reasons not so fit to be here related ; so the rather for that no sooner almost he was set down among us , but he began to quarrel with M. Wotton about his ap parrell , because he went not in a Ministeriall habit . 8. Whereas it is added , that g D. Westfield refused after our first meeting , to meet any more , ( which yet unto the rest of us he never once intimated ) because he perceived a generall inclination in us all to favour M. Wotton , as foreseeing and fearing what followed . As therein M. Walker taxeth not me alone , but the whole company of open partiality : so it may rather justly be surmised , that D. Westfield being of a mild and moderate disposition , forbare further to present himselfe among us , being wearied out with M. Walkers furious and intemperate cariage , sufficient to have tired us all : and this I suppose they will the more incline to , that know the mans temper . 9. It is not true , that h M. Walker did at first desire of us , that having in writing paralleld M. Wottons words with Socinus his , we would give our hands to his parallel , and subscribe , that he had not charged M. Wotton with any opinions or words but his owne ; or consuted under the name of Socinianisme any words of his , wherein he con●urred not with Socinus . For i neither was there at first any mention of a Parallel ; nor came the motion of it , when it was afterward mentioned , from M. Walker ; but was after some wast of time spent to no purpose in clamorous declamations and invectives , by my selfe propounded ; that we might thereby the better discerne , how the case stood concerning the matters controverted , and bring the businesse to some good issue : nor was any such subscription ever on M. Walkers part required ; who as he now seoffeth us by the name of Subscribers ; so could not after due hearing endure to heare of any subscribing ; well wotting by the verdict of the whole company , what the subscription was like to be . 10. He frameth k his narration , as if his Parallels had been read alone without M. Wottons Answer : and that l upon the reading and examining of them , they appeared to some of them so cleere , and his cause so just , that the same day at dinner Dr. Baylie did protest , that M. Walker had discovered M. Wotton to be as damned an hereticke as ever did tread on English ground : and after againe , that m the said Doctor upon the first reading of M. Wottons speeches so paralleld , condemned M. Wotton for an hereticke , and his errors for blasphemy . To wit , at a private table , as before he had related . Now whether D. Baylie spake thus or no , I will not call in question ; because M. Walker saith he hath sufficient witnesses of it . But this I say : 1. That his Parallel was not delivered in before or without M. Wottons Answer . For so n it was agreed . Nor were all the Parallels or points paralleld read over at once ; but severally related , considered of , and examined , together with M. Wottons answer thereunto , and both withall debated , as they stood in order , and came to hand , some one day , and some an other . 2. For the Doctors speech , ( howsoever his judgement , I suppose , so rashly given especially , will beare no great weight with those that throughly knew the man and his manner ) if it were such as M. Walker saith ; and were delivered , as he implieth , upon the very first hearing of M. Walkers charge onely read , before he had heard M. Wottons defence : it may seem , he was of that mind , that o the Stoike sometime was , who held it a ridiculous thing to heare any defendant or second party : tho most wise men have ever been p of a contrary judgement ; requiring q the one eare at least to be reserved for the defendant ; and condemning those of r unjust and unequall dealing , albeit the sentence they passe be agreeable to right , that condemne a man unheard . But , if the Doctor then said , as M. VValker saith he did ; and yet afterward did under his hand acquit M. VVotton of heresie and blasphemy , as it is acknowledged that he did ; one of the two must of necessity follow , either that he altred his judgement therein upon the hearing of M. Wottons defence , considering better of the businesse then before he had done ; or that he gave sentence and subscribed directly contrary to his owne judgement , and so s in acquitting M. VVotton condemned himselfe . Of either whereof let M. VValker choose which he please , and make the best use of it for his owne advantage . 11. Howbeit to afford the Doctor a plaister , wherewith to salve his credit , herein somewhat impeached , M. VValker bringeth in the party , at whose house they dined , demanding , t VVhy they did not then without more adoe justifie M. VValker , and censure M. VVotton . M. VValker might much better himselfe rather have askt the Doctor , why he said not so much openly at the meeting ; or how it came to passe that he did not there utter any one syllable or title tending thereunto ; whenas at the table now ( whereby any man may deem of the Doctors discretion , if all that M. VValker tels of him be true ) he so freely and fully passed and published his censure . Now to this question of his hoasts M. VValker shapeth this answer , ( in whose person uncertaine ; for M. VValker is nothing cleere in these his dramaticall discourses ) u They pretended , that they desired to convert , not to confound M. VVotton ; that they perceived him to be afraid of a storm like to fall on him : and that if I would yeeld to let him expound himselfe , he would by a wrested exposition gainsay and contradict his former words and opinions , and run from them : which being gotten from him under his own hand , they would either hold him to it , or shame him for ever , if he did fall back again . Such a passage , as I know not , nor any man else , I thinke , what to make of . For first , who be the They , that he speaketh of ? was it the Doctor alone , that told all this faire tale , and pretended all this ? how cometh he then to say , They ? Or if M. Downham be included , who is related to have dined at the same time with them ; how doth M. Walker , in his ensuing Discourse make him x a mute Actor in this Scene , one that y by silence only assented to , what the Doctor then said ? Again , where , think we , meaneth he , that all this was pretended ? was it pretended at the Table ? or was it related only there ; but pretended before at the meeting among our selves ? But I shall leave it to any man of ordinary understanding to conceive , how likely it is ; either that M. Wottons friends ( for such M. Walker saith they were all ) should thus conspire to ensnare him ; or that such a consultation should be had among us in the presence of M. Wotton himselfe . For we did nothing at our meetings but in the presence of M. Wotton and M. VValker ; who were neither of them ever excluded , or required to withdraw themselves upon any occasion , during the whole hearing . But M. Walker it may well seem , was somewhat distracted in mind , when he writ this ; studying how to bring in handsomely what himselfe had invented , and uncertaine whom to father and fasten it upon . For marke , I pray you , what immediately follows . 12. a This course , saith he , being M. Gatakers device , I refused to yeeld unto : because I had never opposed M. Wotton , but onely in his opinions formerly published , and and not in future Expositions : and because I had fully proved my charge , I desired their verdict and just judgement . But after much importunity I yeelded ; and so lost my cause , and was drawn into a new businesse ; that was , to contend with M. Wotton , not about his former opinions , but about new expositions , which he would make in answer to my Parallel . In which words are couched many grosse falshoods : nor was the former passage so intricate , but this is much more untrue . 1. He affirmed before , that They pretended this and that ; and thereupon plotted to get I know not what under M. Wottons hand . Now he telleth his Reader , that This course was M. Gattakers device . b Where at length shall we have him ? 2. True it is indeed , I was the first mover , that M. Walker might be requested to make such a parallel ; as c in my relation I acknowledge . But that I ever had any such pretence , as M. Walker here talketh of , or ever made any motion for ought under M. Wottons hand , is most untrue . M. VVotton onely himself moved , ( as I d elswhere relate ) that he might have the Parallels sent him from M. Walker a day or two before the next hearing , that he might subjoyn his answer and defence thereunto . 3. That M. Walker refused to yeeld thereunto , and was by meere importunity drawn to admit it , is likewise most false . For it was presently deemed most equall on all sides : nor did M. Walker in the least manner make any shew of dislike . 4. It is a like true , that upon the giving in of his parallel , he required our verdict ; that course being not as yet condescended unto , which he tearmeth my device . When as the course mentioned , and by M. VVotton himselfe motioned , was agreed upon before his parallel was composed , and much more then , before it was exhibited . So that by M. Walkers relation a verdict should have been past by his Judges , while the parallel , containing the evidence , was as yet , if as yet at least , in the Actors brain only . But to take the businesse , and discusse it a while , as M. Walker here relateth it . First , I referre it to any indifferent mans judgement to determine , whether it were agreeable to equity , for M Walker to require a verdict of his Iudges , ( as he termeth them ) or for them to give it in his behalfe , against M. Wotton , upon a bare sight of some positions found as well in M. Wotton , as in Socinus , ( supposing it so to be ) before M. Wottons defence were either exhibited or heard . And here let me crave leave to shew the unreasonablenesse of such a request , and it be but by one instance . M Walker in his Parallel chargeth this Position upon M. Wotton , as a point of Socinianism , an hereticall and blasphemous assertion , that e Faith is a condition appointed by God to be performed on our parts for obtaining of justification . Now , it being granted , that the very same words were by M. Walker exhibited , ( which yet precisely they are not ) as well out of Socinus his works , as out of M. VVottons writings : had it not been , thinke we , a very discreet part of them whom the businesse was committed unto , to have without more adoe , so censured it , as M Walker had charged it , and in so censuring it , to have condemned themselves , ( who openly to M. Walkers face * professed , that they had oft taught it ) and not themselves alone , but all orthodox Divines ( for ought I know ) in the whole world ; yea the Apostle S. Paul himselfe to boote too , if some of them may be beleeved ; for Socinians and blasphemous heretiks ? For I would fain know of M Walker , how this differeth that he so chargeth , from what Pareus saith , and avoweth to be S. Pauls , that f Faith is the condition , under which Christ is given us for a propitiation . Or , not to looke out abroad , but to keep our selves at home ; I should desire to understand from him , what he thinketh of these passages in some writers of our own ; and those men of no mean note neither . First , that of M. Fox , g The condition whereby we are properly justified is this , that we beleeve in Christ. And againe , * The Evangelicall promise requireth no other condition to the attaining of salvation , besides Faith onely , whereby we beleeve on the Sonne of God. Secondly , that of M. Perkins , in his Reformed Catholique ; h In the Covenant of Grace , two things must be considered : the substance thereof , and the condition . The substance of the Covenant is , that Righteousnes and life everlasting is given to Gods Church and people by Christ. The condition is , that we for our parts are by faith to receive the foresaid benefits . And this condition is by grace as well as the substance . Or if these men be not of that esteem with M. Walker , but that he can be content to let them go for damned heretiks , to beare M. VVotton company in the same condemnation , I should crave to be informed , what he deemeth of M. Pemble , i some of whose works he hath deigned to honour with a Dedicatory Epistle ; wherein he commendeth him , as k a righteous and faithfull servant of Christ , excelling in grace and vertue , abounding in all wisdome , and in all knowledge , lively sense and utterance of heavenly and supernaturall mysteries , far above all that could be expected from , or is ordinarily found in one of his age and yeers . l Nor doubteth therefore , nor is afraid to say of him , that he is ascended up into that supercelestiall glory , towards which he had ever bent all his studies and desires . This M. Pemble then , whom M. Walker thus extolleth , and not altogether undeservedly , in another of his works hath these words : m There are two covenants that God hath made with man : by one of which salvation is to be obtained . The one is the Covenant of works , thè tenor whereof is , Doe this , and thou shalt live . The other is the Covenant of Grace , the tenor whereof it , Beleeve in the Lord Iesus , and thou shalt be saved . The condition of this Covenant , n ( required in them that shall be justified ) is faith . The performance whereof differs from the performance of the condition of that other Covenant . Doe this and live , is a compact of pure justice ; wherein wages is given by debt ; so that he that doth the work obeying the Law , may in strict justice for the work sake claim the wages , eternall life , upon just desert . Beleeve this and live , is a compact of freest and purest mercy ; wherein the reward of eternall life is given us in favour for that , which beares not the least proportion of worth with it : so that he that performs the condition , cannot yet demand the wages , as due unto him in severity of justice , but onely by the grace of a free promise , the fulfilling of which he may humbly sue for . And againe , o Altho the act of justification of a sinner be properly the onely work of God , for the onely merit of Christ : yet is it rightly ascribed unto faith , and it alone ; for as much as faith is that main condition of the New Covenant ; which , as we must performe , if we will be justified ; so by the performance whereof we are said to obtaine justification and life . Thus M. Pemble : in which passages ( tho I will not justifie all therein contained ) he fully and cleerely expresseth M. Wottons meaning not as his owne judgment only , but p as the doctrine of the Reformed Churches by them so explained . Now I demand of M. Walker , whether for this damnable and detestable position , we shall doe well , without further search or triall , ( the rather since that the same , he saith , is found in Socinus ) to condemne M. Pemble of heresie , and require , if not his bones to be digged up againe and committed to the fire , yet his books at least containing such blasphemous stuffe , to be burnt . Which if he shall deem fit , sure Pauls Epistles , unlesse Pareus be much mistaken , must goe the same way . Or if he shall be of another mind concerning these blessed men , whether it be not extreame partiality , to let that goe for sound doctrine in M. Fox , Perkins , Pareus and Pemble , that in M. Wottons writings without further adoe , upon M. Walkers bare relating of it , must be condemned for blasphemous heresie . Secondly , I desire to have it considered , whether it were equall to censure a man for an heretike , upon bare positions or sayings extracted out of his writings , without any regard had to , or notice taken of , his own Expositions of them ; or his Reasons alledged to prove his dissent in them from the errors of those whom he is charged to concurre with ; confirmed by collation of place with place in his writings , and by consideration of the maine scope and drift of the dispute , course and tenor of the discourse , and the different sense and meaning of the words and terms used by either . For example , M. Walker in his parallel alledgeth a saying of Servetus , ( and that is all that he hath out of him throughout his whole Parallel ) that q For one act of Faith was Abraham righteous . And presuming that M. Wotton saith the very same , ( though he alledge not any one place at all out of M. Wotton , where these words are found ) from hence concludeth , that M. Wotton and Servetus do in the doctrine of justification hold one and the same opinion in all points . Now suppose wee that the very selfesame words were found in M. Wottons wrirings : and againe , that that saying in Servetus were condemned , yea and that justly , for hereticall : yet were it therefore agreeable to equity , without further disquisition , to passe sentence thereupon , that M. Wotton & Serv●tus do in all things hold the same opinion in the point of justification ? yea or , that in those very words they speake the same thing ? when it may easily be made evidently to appeare , that Servetus speaketh of justification in one sense , and M. Wotton intreateth of justification in another sense : and that neither the Faith , nor the Righteousnesse , nor the manner of imputation of Righteousnesse , that they speak of in their writings are the same . That which any may soon see , that shall read r the summe of Servetus his discourse , related out of Calvin in my postscript . Surely by the same reason might M. Walker prove S. Paul and Servetus to be both of them in all things of one mind concerning the doctrine of justification ; because s Servetus saith , that Abrahams beleeving was imputed unto him for righteousnes : and S. Paul expresly in so many t words saith the same . Or that Musculus agreeth with Servetus in all things for the matter of justification ; because he saith in neerer terms to Servetus , then any M. Walker alledgeth out of M. Wotton ; that u Abraham for that faith of his was of God reputed just . Yea take away all benefit of Exposition , and who almost may not be condemned of heresie and blasphemy ? For example : He that shall mention Gods x hands and y feet ; as concurring with the Audians , z who held that God had the shape , limbs , and lineaments of a man : he that shall affirme , with the Evangelist , or with Christ himselfe rather , that a the Father is greater then he ; as consenting to the Arians ; b who maintained an inequality among the Persons in the Trinity . And here I shall crave of M. Walker and my Reader to tell a story or two : it is the humour of old men ( such as M. Walker and my selfe ) to be now and then telling of tales . I remember , that , while I aboad at Lincolns-Inne , the night before Legate the Arian appeared in the Bishops Consistory at Pauls , ( of whose being in trouble I then knew nothing ) there came to my chamber there , at a very unseasonable houre , a Gentleman-like man ; who having knockt at the doore , ask'd to speake with me ; and entrance afforded him , reacht me a little scrole , wherein were these words written , Whether was the Godhead of Christ begotten of the Godhead of the Father from all eternity ? and withall desired me to give mine opinion , whether that were not an error ? I required to know first what the meaning of the party was , that held or affirmed it . He answered me , According to that in the Creed , c God of God , light of light . I told him , that these were not the words there used : and that to speake properly , the Godhead was not said , either to beget , or to be begotten . If the parties meaning were , that Christ being God was begotten of the Father , who is likewise God from all eternity ; the sense were sound , but the speech improper . Then belike , as it is there written , quoth he , it is an error . As the words sound , replied I , it is : yet it may be not , in his sense that spake it . He requested me to give him that under my hand . I craved his name . He told me , I must excuse him for that . I told him , he should likewise excuse me for this . And so we parted . But the next day , hearing Legate in the Consistory , as I past thorow Pauls , I began to surmise , that this party might be some friend of his ; and that some Divine or other , in conference with him having let some such speech slip from him , this party his friend might beate about to get under some other Divines hands the censure of it as an error . Whence I then gathered , that a man had need to be wary , how he condemne a man of error , of heresie much more , upon a bare relation of words , before he understand what his meaning is . Againe , I remember , that a busie Separatist being committed to Newgate , and there arrogantly challenging to dispute with all commers , and scornfully playing upon and gibing at such as dealt with him ; M Bradshaw ( whom we shall find M. Walker anon grinning at ) was by some friends brought to him ; who perceiving the mans spirit , and having had some discourse with him , the issue whereof he caused to be set down in writing under both their hands , that he might not talke of this and that , after they were parted ; M. Bradshaw a little to represse his insolency , told him , that for all his prating so much of the Constitution of a Church , ( the common subject of such mens disputes ) yet his skill peradventure might be but mean in the maine principles of religion . And being by him provoked to make triall , if he pleased ; he demanded of him , whether Christs Deity assumed the Person of man or no. To which question the bold bayard without stop or stay returning an affirmative answer , that it did , M. Bradshaw told him , it was grosse heresie . And so left him . And indeed , if the words alone be regarded , so it is ; even the heresie of Nestorius , d who maintained two-persons in Christ , not two natures in one person . And yet neither doe I , nor did M. Bradshaw hold the silly fellow to be an heretik ; no more then e those that beare the name of Nestorians in the Eastern parts , are deemed so to be at this day . And indeed take mens words apa●t from their meaning , and how many shall be ranked , though in judgement never so sound and orthodox , among heretiks , as concurring with such , because the same words and sentences are found in either ? To cleere this a little , consider we an instance or two , Salvian Bishop of Marseiles , a very pious and learned ancient Writer , saith , that f Our Saviour Christ is the greatest begger in the World. Meaning it of the poverty , which he sustaineth g not in himselfe , but in his , in the severall members of his body mysticall , or spirituall rather , here upon earth . shall he be hold therefore to concurre in opinion with Pope Nicolas 3. and those other h who maintained , that our Saviour Christ was a very beggar indeed , and lived here in the very lowest degree of beggary that can be ; which Pope Iohn 22. i condemneth for an heresie ? Againe Luther , in his Commentary upon the Epistle to the Galatians , saith , that k Christ was the greatest sinner in the World ; meaning it , in regard of l the sinnes of all the faithfull , which he took upon himselfe , and were reckoned as his . And we read of one Austen of Rome , Archbishop of Nazareth , who maintained some assertions , not unlike that of Luther , to wit , that m Christ sinneth daily , and ever so did . Understanding what he sp●ke , n of the body of the faithfull , who being o in Christ , and p one with Christ , have the Name of Christ sometimes given them q in Scripture . The speeches , I confesse , are both overharsh ; and the Archbishop was for his taxed in the r Councel of Basil. Yet were it no lesse harsh or hard , to condemne either of them , as concurring in judgement with those blasphemous Pharisees , that s said our Saviour Christ was a sinner ; tho the words were the same with either . Yea to ad onely one instance more : S. Iohn himselfe faith , that t No regene rate man doth sinne ; u nor can sinne . And yet who dares be so bold as to say , that S. Iohn therefore concurreth either with the old x Cathari , or with the late Familists , who dreaming of an absolute perfection in this life , do y of their illuminate and regenerate ones say the same ? In regard hereof , a man may precisely relate an other mans words ; and yet be a slanderer , a false accuser , a false witnes . For example ; that I may refresh my Reader a little with some matter of more abstruse learning , ( yet other mens , not mine own ; lest M. Walkers tongue again lash me ) and a season therewith somewhat this not very savoury discourse . Suppose we , that those persons , b that were deposed against our Saviour , had given in his precise words , as he himself spake them , without addition , detraction or alteration of ought , Dissolve this Temple , and within three daies , I will reedifie it ; understanding and affirming it ( as it seems they did , and as d the Jewes that heard him tooke it ) to have been spoken not as he meant and intended it ( pointing in likelihood , when he spake , to it ) f of the Temple of his body , g wherein his Deity dwelt ; but of the Temple of Lime and Stone , built by Herod , of which they spake when they said , h Forty and six yeeres hath this Temple been building , as the words may well be translated : and i so long by just computation it is by some deemed , that it had then been in building , and k the former . And indeed it may seeme by n was not yet fully finished : and of which l some understand , not without some good ground of probability , those words of the Prophet , m Silver is mine , and Gold is mine ; or , Of Silver and Gold I have store enough ; The glory of this latter house shall be greater than the glory of the relation of those that saw it , that the o second house , as the Jewes tearme it , ( which tho demolished by Herod , yet still bare that name , because there was no interruption or intermission by occasion thereof of p the daily solemne sacrifice ) was by that q magnificent King built up againe in more stately manner , then by Salomon it was built at first . Now suppose , I say , these men , that were suborned to accuse our Saviour , had in their evidence to a syllable given in his owne words , and had agreed in their testimony , as r they did not ; had they been ever a whit the lesse false-witnesses therefore ? I trow , not . And here I cannot let passe , as notorious , and yet as grosse and palpable a calumny as ever I read or heard of , of that Romish sycophant , that wrote against that acute and nimbleheaded defender of The safe way to salvation by Protestants Religion ; a worke , which for the main substance of it , as it opposeth Popery , I looke not to see answered by that side in hast , however they nibble at some passages here and there in it , and snarle at the Author . He renders you the Authors words to an heire , not a word , not a syllable , not a letter , not a point , not a title , detracted , added , altered , or displaced . No man that reads the Jesuite , having not M. Chillingsworths booke by him , but would verily beleeve , he had uttered and meant , the thing spoken , of himselfe . For thus they runne in his Relation , s This man ( to wit , M. G. C. ) speakes so irreligiously sometimes , that it may give just occasion for men to enquire what he beleeves concerning the Divinity of our Saviour Christ ; as when he saith , t that the doctrine of Transubstantiation may bring a great many others , as well as himselfe to Averroes his resolution ; Quandoquidem Christiani adorant quod comedunt , sit anima mea cum Philosophis ; seeing Christians adore what they eate , my soule be with the Philosophers . Which having recited , he begins to debate the matter with the Authour , as having said thus of himselfe . u Is this matter of eating our Saviour such a pill to your understanding , that rather then disgest it , you will turne Turke or Infidel ? If you beleeved indeed that our Saviour Christ is truely God , you would not be scondalized , that Christians adore him who would and could be eaten , no more then him who stood in need of eating , and whom the Iewes might have eaten , even in a Capharnaiticall and savage manner if it had been his will to permit it : x Perhaps for these reasons , having subjected Faith to reason , you wish with Averroes a prosessed enemy of Christians , My soule be with the Philosophers . Whereas let any man but lightly cast his eye upon the Authors owne discourse ; and the knavery will at the very first sight , without further enquiry , evidently discover it selfe . His words are these , y I should desire you to tell me ingenuously , whether it be not too probable , that your portentous doctrine of Transubstantiation , joynd with your forementioned perswasion of , No papists , no Christians , hath brought a great many others as well as himselfe to Averroes his resolution , Quandoquidem Christiani adorant , quod comedunt , sit anima mea cum Philosophis . You see the Authours own words exactly retained , precisely reported ; and yet that resolution thence gathered , and therein fathered and fastned upon the Author , then which he nothing lesse there either uttered or intended . Which the rather I recite here , partly to shew the desperate shamelesnes of those of that faction , not regarding what lies and falshoods they report as out of our Writers , tho the books repaired to may presently convince them of grosse untruth ; ( of which their practise examples not a few might be produced ) and partly to manifest how exactly for words men may cary themselves in this kind , and yet not escape the just censure of fals-witnesbearers , and unjust slanderers of their brethren . Lastly , to come full home to our selves ; as he may be a false-witnes , who yet relateth a mans own words : so Iury and Iudge may both be unjust , tho upon a mans own words , the one cast him , and the other condemn him ; excluding his exposition , and either perverting or mistaking his meaning ; witnes ( to go no further , but content our selves therewith ) those * that cast and condemned our poore Countreyman , a Citizen and Grocer of London , one of M. Walkers name , in King Edward the fourths time , as guilty of no lesse then high treason ( for which also he was executed ) for saying , he would make his child , if he plied his booke , heire to the Crown : thereby meaning no other then his own dwelling house at the signe of the Crown in Cheapside , commonly known and called by that name . Nor , I suppose , could we justly have escaped that censure ; should we , as M. Walker here would have us , upon his bare reading of M. Wottons words to us , without all further examination of them , or hearing of him , have proceeded to condemn him of heresie and blasphemy ; that is , no lesse , as I take it , then high Treason against the highest Majesty . But thus much may suffice , if not more then sufficient , to evince the iniquity and inequality of M. Walkers here pretended request . Which yet he was not so unreasonable then as to motion or mention ; much lesse to presse upon us , being then somewhat more reasonably minded , then ( it seemes ) he now is : and which , had he pressed upon us , as now he saith that he did , had been most unequall and unjust for us to have granted . 13. As far from truth as the former , are those things that in M. Walkers narration next follow : to wit , that a at an other day M. Wotton brought his Expositions ; whereas in truth his Answers which he cals his Expositions ( the same word for word that by his sonne have since been published ) were delivered in at the same time together with M. Walkers Parallels , as at first was appointed , that b he desiring to argue with M. Wotton face to face against them in strict Syllogisms , he refused to answer him ; and their Iudges refused to heare him , or to suffer him to have a Copy of them , as M. Wotton had of his Parallels . All which is most untrue . For neither did M. VVotton ever refuse to answer M. Walker , offering any orderly dispute : ( which how well M. Walker is acquainted with , those that have had dealings with him in this kind , or have read his writings , may soon see ) nor did their Iudges ( as he calleth them , but very partiall and unjust ones , it seems , all of them ; and it is well , that herein we suffer all alike from him ) refuse to heare him alledging ought , whereby he might make his charge good . Nor was he by them ever denied a Copy of M. VVottons answer ; which neither we had our selves , no more then his Parallel , nor was at any time by him demanded of us . 14. Yet what he addeth here , I confesse , is in part true ; that when he saw he could not have his owne will , nor deterre us from acknowledging under our hands , that we found neither heresie , nor blasphemy , in ought , that he had evinced M. Wotton to hold ; c he went away in a rage ; yet , not threatning ( as here he reporteth ) to bring him and us before higher Judges ; ( he came not as yet to so high tearms with us ; and is herein therefore not unlike some debauched persons , who to encrease their owne shame , will d vaunt many times of more evill then ever they did ) but not without intimation , that we did more then we could answer in taking upon us to determin heresie ; ( or to tell , belike , what we thought to be , or not to be such ) having forgotten , it seems , his own motion at first , and what himselfe had requested us to meet about : just as if a party appeaching his neighbour of wrong doing , and having pressed him to referre the matter betweene them to Arbitrators joyntly agreed on ; should , when he perceived them enclining to acquit his neighbour of the pretended wrong , demand of them , whether they would take upon them to decide right and wrong : and yet why might not we do as much as Walker himselfe had done ? for how did not he take upon him to determine what was heresie , when he charged M. Wotton with it ? Nor again , is it untrue , that afterward he endeavoured to have us called in question for our meeting , tho by himself procured . Insomuch that the Bishop of London , in regard of his importunate exclaiming against us , did at first pretend to doubt of , yea in a manner deny his giving way to it ; untill being minded of the e motion made for one of his Chaplens to be a party in the businesse , and his condescending thereunto , he could not but agnize it . But that which followeth ; and , if M. Walker in his Narration observe any due order , should be done after his departure , and so in his absence ; to wit ; that f M. Wotton should promise to make & publish a large Declaration , wherein he would free himselfe from all Socinian errors ; and in the mean space begged this favour , that they would subscribe to his expositions , that they found no heresie or blasphemy in them ; and that upon this promise and entreaty they did subscribe , as followeth , &c. To which is a little after added , that g M. Wotton begged this beggerly subscription ; ( which sticketh shrewdly in his stomacke ; as well it may ) and that M. Gataker procuredit . All this , I say , hath little or no truth in it . Neither did M. Wotton make any such promise . Nor did he beg our censure to be given under our hands , as a favour ; but required it , as a thing just and equall . Nor was it by me procured ; unlesse giving my vote among the rest for the grant of it , may be so construed . Nor was it upon any such promise condescended unto , as is here pretended . And M. Walker certainly had very long eares , if being absent at the doing of it , he could heare what was then and there said : or a quicker eare then the rest of the company , if being present , he heard that , that some , I am sure , and the rest , I verily beleeve , never heard , and yet might have heard as well as he , had it been spoken . Howbeit I must here request the reader to take notice of one point of cunning conveyance , in the relation of the forme subscribed , whether committed by the Doctor , from whom he saith he had it , ( tho he might have seen it , and had it from us , if he had pleased to stay our subscribing ) or by M Walker himselfe , I know not ; and I would be loath to charge him further then I have good ground : He telleth his Reader , that h M. Wotton begged of us to subscribe to his Expositions , and the subscription it selfe he thus layeth down i Howsoever we whose names are underwritten , doe differ from M. Wotton in some Point of the former Dectrine of justification conteined in these his Expositions ; yet we hold not the difference to be so great and weighty , as they are to he justly condemned of heresie and blasphemy . And againe he subjoyneth , k The expositions thus subscribed . Whereas it is testified l under the hands of two of his own Delegates , that in the subscription given under our hands , it was not Expositions but Positions . Howsoever Positions come now to be turned into Expositions ; by what or whose hand I wot not ; and this latter be now pressed , to give some sory colour to m M. Walkers late devised shift before mentioned , and there sufficiently discussed , of dealing with M. Wottons Positions , and not his expositions . Which , albeit it wil litle avail M. Walker , unles he can shew , that his Expositions are such , as either his words wil not beare , or are not consonant to the scope and tenor of his discourse ; yet what was then subscribed , the subscribers themselves witnes . And as for the Copy , which n he saith , he hath yet to shew ; unles he can produce the originall , that their own hands are too ; I hope , this yet to be seen under the hands of some of them , and those of M. Walkers own party , ( the like whereunto also can be produced under the hands of some of the other side ) wil with any man indifferently affected carry the more credit : especially considering , that M. Walker would make men beleeve that they did very unwillingly , what therein they did ; and were afterward ashamed of what they had done : and had reason therefore to mince it all that possibly they might . 15. It is o the usuall manner of delinquents , ( for under that head may be comprehended , as wel those that unjustly appeal others , as those that by others are justly appealed ) when they fail and are found faulty , to complain of their Iudges , and exclaim against them , for their iniquity and partiality in the cariage of the businesse ; by impairing their credit , seeking to salve up their own . The very same course doth M. Walker take throughout this whole , not so much Vindication of himself , as Crimination of those , whom himselfe had referred his cause unto . He vilifies them in tearms of scorn and reproach , p M. Gataker and his fellows , and his fellow subscribers . He accuseth them of iniquity , partiality , unjust and unequal carriage , against their own judgment , and consequently against their own conscience . Or , if a man would speak in M. Walkers wonted language , as q wicked Iudges , that have respect of persons in judgement ; yea , worse then r the unjust Judge in the Gospel , that neither feared God , nor regarded man : for s he by the poore widows importunity was drawn to do her right ; whereas t they by M. Wottons importunity were induced to do M. Walker wrong , and to acquit him of heresie & blasphemy , whom M Walker had justly accused of either ; and that against their own knowledge , yea their own acknowledgement , when they both knew and acknowledged him to be guilty of either . Howbeit a little to wipe off these foule aspersions again , he saith , u they did it , out of their great love to M. Wottons person : and x the better part of them , notwithstanding M. VVottons importunity , would never have yeelded thereunto , but upon his promise of reformation . Concerning which I shall not need to repeat what I have formerly related . Tho what reformation M. Walker here speaketh of , I do not well understand . For , as for those points , wherein M. Wotton and they differed , which they pronounce to be neither hereticall nor blasphemous ; neither did they require M. Wotton to renounce and revoke his opinion therein ; nor did he promise so to doe . And what else it was , that he should promise to reform , I know not . This may wel therefore go among M. Walkers owne fancies ; and so let it passe . Onely , for what he saith of y their great love to M. Wotton ; I will presume , they did all beare a Christian affection , as well to M. Wotton as to M. Walker , and to M. Walker as well as to him . Nor is that any sufficient ground to induce any man to beleeve , that they should therefore encline rather to the one then to the other . Howbeit M. Walker must be remembred , that Dr. Baylie at the very first shewed little good will to M. Wotton , by his quarelling with him about his habit , as before was shewed . And much lesse , by his rash and overhasty ●ensure and sentence passed ( if M. Walker may be beleeved ) upon him yet unheard . As also that there had been a breach and interruption of friendly correspondence between M. Wotton and M. Stock , as was before intimated ; which grew upon occasion of some difference , that rose first between them at a meeting of divers London Ministers and some others about the beginning of King James his Raigne , and as yet continued ; nor indeed was ever wel peeced up again : whereas between M. Walker and M. Stock , it was then otherwise . Nor have I heard of any great familiarity , that ever was between M. Wotton and M. Randall . Which then also the rather might be the lesse : for that at the Conference above-mentioned , that occasioned the breach between M. Stock and M. Wotton , M. Wotton and M. Randal were likewise divided . And little reason therefore there is to presume , that these men out of great love to M. Wotton should be so partiall in his cause : much lesse , that they should therefore give a sentence in favour of him , directly against their own judgments , and that either privately or publikly professed to the contrary . 16. But this is the salve for those , whom M. Walker would excuse . As for the rest , it is not to be mervelled , if they were partiall in the busines . For a M. Balmford was M. Wottons silenced brother . ( a fit squib to fall from the pen of him , that b erewhile complained so of his owne persecution ) c M Hicks was one of M. Wottons Disciples ; one that would jurare in verba magistri ; that is in plain English , One that would sweare whatsoever M. Wotton his Master would say . ( a most uncharitable censure , sure enough , for the latter part ; whither true or no , for the former ) and d M. Gataker did more angerly and peevishly speake against him , and snarl at him , then his Adversary M. Wotton himselfe . So that he was forced to challenge him as well as M. Wotton , and to offer to dispute against them both : that which once e before also he vaunted of , calling in some to witnes it : ( whom yet because he doubted of , as well he might do , whether they would say with him somewhat more then was true ; he thought good by way of caution , to insert that exception , if their memories faile them not ; as belike in delivery of the Attestation they did ) and withall adding , that we both ( daunted it seems , and dasht cleane out of countenance , as conscious of our owne weaknes and inability to encounter such a Champion , either severally or joyntly ) did cowardly refuse it , not without shew of scornful disdain . It is true indeed , that M Wotton ( whom M. Walker is yet content in part to acquit , so be he may thereby the deeper wound me , whom his spite , it seems , is more eagerly bent at for the present ) demeaned himselfe very moderately , throughout the whole hearing ; with great patience enduring much reproachful and despiteful language , whereof M. Walker was no whit sparing . And , I suppose , it was fit , that those whom that office was committed unto , should endeavour to represse such clamorous ballings and barkings , as neither beseemed him that used them ; nor did any way further , but hinder rather the issue of that for which we met . In which kind , not I alone , but the rest also , laboured with M. Walker what they could ; tho to smal purpose . But that I snarled at him otherwise , is altogether untrue . It is likewise true , that M. Walker challenged me once to dispute . ( for , as for dispute with M. Wotton , so he would keep to the point , it was never denied him ) upon this occasion . Some speech coming in the way , in discussion of the first pretended error , concerning the imputation of Christs Righteousnes consisting in obedience to the Law ; and justification consisting wholly in Remission of sinnes ; * M. Walker in his heat told me , that it was reported ( for he buildeth much upon reports ) that I was wholly therein of Piscators mind : and if I would maintain Piscators opinion , he would dispute it out with me . Whereunto I then answered , that whether it were so , or no , was nothing to him ; nor was it time for him and me then to dispute ; being met for an other end . And this is also all the scornful disdain then used , or made shew of . As for the report , I shall make bold now to tell M. Walker , if he heard so , that he heard an untruth ; as e what I have published , may enform him . Against which , if he shall think good to dispute , I hope I shall be as wel able to answer him , as I have done some others already . Howbeit suppose we , that M. Walker ( f another Hercules , or one rather more valiaut then he , that durst not deale g with two at once ) could by dint of Argument , wherein ( it seems ) he supposeth himselfe to excell ; though some deem him , ( as one sometime of another , whom M. Walker would seem much to admire ) h a man more eager then argumentative , have been able to silence both M. Wotton and my selfe ; and to have proved against us both , not those Points alone that he charged M. Wotton with , ( which yet if he had done , he must have confuted us all , and many more then us all ) but all the Positions that ever he had produced , or could produce out of M. Wottons writings , to be erroneous and not agreeable to truth : yet would not all this have been sufficient to make good his charge against M. Wotton , and to prove him a blasphemous hereticke . How many mens writings may more then seven times seven errors be found in , whom it were yet most uncharitable therefore to censure for such ? 17. But that divers of the Subscribers subscribed against their own judgements and consciences ; and all of them were ashamed of what they had done ; he endeavoureth further to shew : the former , by some relations that may justly be questioned ; the latter by avouchment of things altogether untrue . The former concernes others not me , whereof some are deceased ; some yet survive : and is to this effect : 1. That h D. Baylie , the first of the subscribers did upon the very first reading of M. Wottons speeches in M. Walkers Parallel , condemn him ( not at our meeting , but at a private Table at dinner ) for an hereticke , and his errors for blaspemous . Of which sufficient hath been spoken already ; and but for M. Walkers repetition of it here , to descredit the subscription , or the subscriber himselfe rather , had for me no more been mentioned . 2. That l M. Downham , who heard this his censure uttered at the Table ; did by his silence assent thereunto . Of which somewhat also before . 3. That k D. Gouge hath publiquely confuted M. Wottons opinions ; ( but which or what of them he talleth us not : * one of them at least , I am sure , he professed to have taught . ) and in the Pulpit condemned them of Socinianism . These two latter survive ; and I leave to answer , as they shal see good and thinke fit , for themselves ; the Attestation for the Subscription to the contrary being under their owne hands . 4. That l M. Randal did argue very hotly against M. Wottons opinions that same day that they subscribed , and told him before us all , that he had protested against them often in private , and had disswaded him from them ; and that he for his part abhorred them . All which men may , if they please , beleeve , upon the bare word of him , who hath told his Reader so many untruths here before . For my part I beleeve no one tittle of it to be true , as it is by M. Walker here related ; that is , affirmed to have been then and there by M. Randal delivered ; but a meere fiction of M. Walkers own invention , * spun like a spiders web out of the bowels of his own brain . Besides , I desire to have it considered how probable it is , that M. Wotton should make choice of one to be for him in this busines , who had in private formerly professed unto him , not a bare dissent from , or a simple distast , but so deep a dislike of his opiniōs . True it is , that there was that day a dispute among us about a nice question mentioned in my m Relation , concerning the worke of Redemption performed by Christ , and the worke of our Insition into Christ and our union with him , whether of the twain hath the precedency in the order of nature . Wherein some were with M. Wotton on the one side for the precedency of the work of redemption ; some were on the other side ( among whom M. Randal ) for the precedency of the Insition of the faithful into Christ and their union with him . But neither was the point argued with any heat at all on either side ; among our selves at least . Nor did either M. Randal , or any other of the company , no not D. Baylie himself , ( tho forward enough , if M. Walker may be believed , to censure M. Wotton deep enough behind his backe , and over prone , as I have shewed , to pick a quarrell to him otherwise ) at any time , that ever I can remember , during our whole meeting , use any such distastful speeches unto M. Wotton , as M. Walker is here pleased to attribute to M. Randal , being now gon , and not able to deny or avow , what he fastneth thus upon him . The figure n Prosopopaeia , it is to be feared , is with M Walker here too frequent . 5. That o M. Stock did ever abhorre M. Wottons opinions , as he oft told M. Walker in private . That he did in divers things dissent from him , I doubt not ; that which I also professed in private to him concerning my selfe ; shewing wherein I dissented from M. Wotton , as wel to him , as to M. Wotton himselfe , having sometime required it of me in writing ; which to M. Stock also I imparted . But such terms of abhorring them , I never heard from him ; tho being as intimate , I suppose , as ever M. Walker was , with him . The phrase sure better suteth with M. Walkers own spirit , then either with M. Randals or M. Stocks ; both whom he maketh here to speake in the same tone with himselfe . But p by a pretty stratagem ( for so he slileth it ) he brought M. Stock before other witnesses to condemn M. Wottons opinions for heresie and blasphemy . For at a supper time in a neighbours house , reading as out of some other paper containing new and strange opinions , that assertion of M. VVottons , that in this proposition , Faith is counted for Righteousnesse , the word Faith is to be taken properly , not tropically ; and demaunding of M Stock what he thought of it , M. Stock acknowledged it to be heresie and blasphemy ; and that none but mad men would subscribe that it was neither . Whereupon he shewed him his own hand to the subscription before mentioned . Now whether M. Stock was thus overtaken or no , to make his tongue and his hand jarre , I know not . If he were , it had been a more friendly part of M. Walker , to have concealed his and my friends oversight . But q Tros Tyriusve , friend or foe ; Advocate or Adversary ; all is one with M. Walker ; another Aristides , one that hath no respect of persons , as his partiall Judges had . how he disgraceth either any way to help himselfe , he little regardeth . as if the discrediting of them either would suffice , or might well serve to salve his own credit , when it lieth bleeding , and is in danger not to escape without some scar. Howsoever , 1. I shall desire any indifferent reader to consider , whether ought rather to sway , a censure drawn from one by a wile , and suddenly shot out , before he were well aware , and well advised ; or a judiciary sentence ( for r Iudges M. Walker himselfe will have us ) considerately signed ; and that after serious debate , and advice taken with other s grave Ministers ( as he is also pleased yet to stile us ) concurring with him therein . 2. I would demand not of M. Stock , ( for he is gone ; nor is it certain to me , whether he ever passed that censure so directly contrary to his own subscription ) but of M. Walker , what he thinks of these words , Faith is that alone wherewith we are by it selfe and properly justified : whether they containe heresie and blasphemy or no ; and what difference he can find between M. Wottons words , and these . Yet are they M. Bucers own t which he ascribeth also to Saint Paul ; as a principall part of his main Argument , concerning the doctrine of justification . And if those other upon the bare recitall appeare to be manifestly hereticall and blasphemous ; then these surely no lesse : and so M. Wotton yet shal have one other at least to goe along with him for an heretick , yea a blasphemous heretick : whom yet none I suppose , other then ranke Papists ever condemned for such . Howbeit M. Walker should have done wel , to have delivered M. Wottons Exposition ( as he tearmeth it ) all out . and not to have hackt it off ( as he hath done ) by the hams . For his words are entire thus , a I never said , or thought , that Faith doth justifie us by it selfe . ( and yet had he so said , he had said no more then Bucer long before him had done ) This onely I say , that in this Proposition , Faith is counted for Righteousnes , the word Faith is to be taken properly , not tropically ; the question being in such propositions , not of the meritorious or formall cause of justification , but of the condition required on our part in stead of keeping the Law. To which I may well ad out of his Animadversions , which I have by me , on the dispute between Lubbertus and Bertius , these sayings of his to the same essect . b Faith doth not justifie us , as a quality , habitually ; neither is it either the matter , or the forme of our Righteousnes ; in that regard alone it is to justification available , as it relieth upon Christ , to the obtaining of forgivenes of sins for his obedience . And againe , c Faith surely doth not justifie , but onely by and for the obedience of Christ. When it is said to be imputed unto righteousnes , it is thereby signified what we must perform , that we may be justified . And a little after , d By faith we are said to be justified , not in a tropicall , but in a proper manner of speaking ; whereby is signified , that Faith is that , which God requireth of us to the obtaining of justification for the obedience and sacrifice of Christ. For as for those words that M. Walker putteth into his third Error , that he chargeth upon M. Wotton , e That Faith doth not justifie us , as it apprehendeth Christ and his righteousnes ; they appeare not in any passage at all by M. Walker out of M. Wottons writings alledged . So that M. Walker maketh M. Wotton speak , not what he doth , but what himselfe pleaseth ; and then pronounceth him an hereticke , not for what he saith , but for what himselfe would have him say . To make this evident to the meanest understanding . Should a man say , The word hand in this proposition , my hand feeds my body ; or in this , This child is fed by hand , is taken properly not tropically ; would it by any reasonable consequence thence be inferred , that the party so saying should therefore affirm , that the hand doth not feed by putting meat into the mouth ? And what M Calvins judgment is of that trope in the Apostles words of Faith , put for Christ , may appeare by these words of his in confuting of Osiander , the first man ( for ought I can find ) that broached that Exposition of them , and brought in that strange trope : f I admit not this Sophisters writhing or wrigling some figures , when he saith , that faith is Christ. g Whereby Faith , which is the instrument onely of obtaining righteousnesse , is confounded with Christ , who is the materiall cause , and both the Autor and minister of so great a benefit . h Thus is the knot also unknit , to wit , how the tearm of Faith ought to be taken where the point of justification is handled . Howbeit as it would justly be deemed unequall , to charge all that hold Faith there put for Christ , with Osianders monstrous opinion , as Calvin well tearmeth it , of I know not what essentiall righteousnes , by which Christian men are justified : so no lesse unequall is it , to condemn all of Socinian heresie and blasphemy , that hold Faith to be taken for Faith in those i passages of S Paul. But of this and some other things concerning that argument , I may peradventure being by divers importuned thereunto , if God shall please to afford life , liberty , ability and leisure , entreat further more largely hereafter ; unlesse I shall find my selfe prevented by some fuller satisfaction given by others , whose labours either are abroad already , or may before that time come abroad . for then my paines will be superfluous . and whether by my weak helps , or the more able work of others , the truth of God either in this , or in any other point be cleered , to me it shall be all one . And thus much for the point , concerning which by M Walkers own relation , M. Stock upon the very reading of it , should in direct contradiction to his own subscription , passe such a censure . As for the l speech he frameth in the words following , for M. Stock to excuse himselfe by : and his inference thence , m how dangerous a thing it is , even for godly men to be Judges in a controversie between a familiar friend , as M. Wotton was to these men , and a stranger , as himself was to the most of them . As the latter intimateth M. Stock , & M. Wotton to have been at that time familiar friends , and so D. Baylie and the rest ; and on the other side M. Stock ( for of him principally here the speech is ) with the most of the rest , and M. Walker to have been meere strangers either to other : which is the one of them as true as the other : so it adds little credit to the excuse pretended to be made then by him ; which may well be questioned , considering M. Walkers minting and dilating faculty n before shewed , whether much , if not all , of it , came not out of his own forge . And this shall suffice for the suggestions concerning some of M. Walkers partiall and unjust Judges as he deems them , to prove that they subscribed in favour of M. VVotton against their own consciences and judgements elsewhere , either in publike or in private , delivered directly to the contrary of that they then signed unto . Which I might well have leaft to be answered by those whom they concerne ; save that some of them are now deceased : for me they touch not at all , nor my Relation , who report only , what they subscribed to ; and that firmed with the Attestation of such of them as survive . 18. But for that , which concerns them all , and my selfe among the rest , to prove , that o they durst not openly justifie their Subscription ; ( which makes me the rather now to beleeve what I have formerly been informed , that M. Walker oft in his Table-talk should not stick to give out , that we were all of us ashamed of what we then did . ) he saith that p the Expositions ( for so we will now call them , since that M. VValker will have them so stiled ) thus subscribed , were committed to D. Eaylie , with charge that he should keep them close , and not suffer M. VValker or any other man to see or read them , untill M. VVotton had made a larger Exposition , and fully purged himselfe from Socinianism . A strict charge , you see , as M. VValker delivers it , of men wondrous cautious , and as may seem , no lesse timorous of displeasing M. VValker ; for what else the matter should be , I , for my part , am not able to conceive . And I merveil why he doth not adde , that we conjured one another , to tell no body what we had done . For that was as needfull to prevent our feares , as the keeping of our subscription from sight ; and he might as well have said or written the one as the other . For this also in truth is as farre from truth , as M. VValker is from faire dealing in the whole carriage of this busines . And here I would crave leave to demand of M. VValker , whether he were present at the very act of our subscribing or no. If he were present , he might easily heare , what that was , and in what manner it was conceived , that was agreed upon to be subscribed unto ; yea he might have seen our subscriptions to it . For it was not done in any concealed way , but in the view of all then present . And to what end then should such a charge be given to the Doctor , that M. VValker should by no means be admitted to the sight of it ? If he were absent , ( as it is likely enough that he was , wanting patience to endure any longer stay , after he perceived once what was resolved upon ) I would faine know of him , how or from whence he knowes , that it was with such caution committed to the Doctors custody . True it is , that it was indeed in some sort committed to his custody ; or rather detained by him , having once gotten it into his hands , in favour of M. VValker , for ought else could be discerned . The delivery of it or a Copy of it to M. VVotton , according to his just request , being not at present resolved on , because it grew late ; but put off to another day . On which meeting again , ( but now without M. VValker , who came no more at us ) after long expectation the Doctor at length presented himselfe to us ; but could not be induced to deliver , either the subscription , or any Copy of it to M. VVotton ; upon pretence that he held it not safe so to do ; for that having been lately at Lambeth , at the High Commission , some ( I know not who ) had cast out some words there to him concerning our meeting , and that we might peradventure be questioned for it , as a Conventicle ; especially if our subscription should come abroad under our own hands , and use made of it as an evidence against us . That therefore for the present he durst not part with it : But yet withall promising , that after some time , the noise of the busines being once over-blown , it should be delivered to M. Wotton , whensoever it should be demanded of him by two of the parties , one of either side , nominated in his behalfe . And this I do the more confidently avow , being holpen therein for some particulars , by a memoriall leaft in writing under M. Balmfords hand and mine own , and made while the businesse was yet fresh in memory ; which I find in the same paper , in which the Attestation formerly published is extant , being afterward ( but how long after , I know not ) underwritten . But return we to M. Walker , who having thus rather Poetically described , then q Historically related our meeting and the manner of it , embelished with many meere fictions of his own invention ; ( all which yet never will be of might or weight enough either to take of , or beare down the truth of my Relation concerning the issue of it , acknowledged in precise tearms by men of his owne choise ) he proceeds in the next place to tell us , that r Upon this it was bruited abroad in the City by M. Wotton and his Disciples that M. Walker could prove nothing against him ; ( and like enough ; of that he charged him with , to wit , heresie and blasphemy ) nor bring any thing out of his bookes or writings to convince him of Socinianism : and that the eight learned Ministers had justified him , and condemned M. Walker for a false Accuser . And might they not justly so report , when in effect the Ministers under their hands had all joyntly so done ? For sure it is , that he that acquitteth any man of that wherewith he is charged , ( be he faulty otherwise , or no ) doth by necessary consequence condemn him as a false accuser , that so charged him . As for what s he addes , concerning M. Wottons Essays afterward written , wherein he saith , that M. Wotton denies the true , reall , and spirituall union of the faithfull with Christ , and Christs meriting of justification and salvation for them , &c. ( which collections of M. Walkers from M. Wottons words may well be as sound as some other above recited ) and his owne Antithesis Wottonismi & Christianismi ; ( a worke in likelihood well suiting with the spirit of the Autor ) of M. Nids neglecting to make report of it to the Archbishop ; ( who , it may be , would have past the like censure upon him , that he did upon M. Broad , at the tender of his book ) his own neglect of calling upon him : because t the tidings of it comming to M. Wottons eare , strooke such a damp into him , that for feare of afterclaps he silenced both himself and his Disciples . ( and yet to silence a man already silenced was no such great matter ) so that now all was husht , & the fire quencht , and no man durst open his mouth to defend M. Wottons opinions , tho he ceased not in the Pulpit stil to confute and condemn them . This all nothing concerns me , or any relation of mine . But howfarre forth therein he discovereth his own vanity , and his restles disposition , I leave it to the judgement and censure of others . As little concerns me that , that followeth , u concerning M. Wottons booke De Reconciliatione , written in Latine ; wherein he saith , that M. Wotton hath vented so much poyson , ( for all is such , that M. Walker himself doth not relish ) that the Professors at Leiden , would not suffer it to be there printed ; ( which whence he hath , or how he knows , or is able to prove , I know not ) yea that at Amsterdam also it could not get out ; ( which few will beleeve , that know how free the Presse there is ) but was fain to be printed farther off , at the charge of some of his Disciples . As also what he x addes of some others , who did privately oppose M. Wotton ; as M. Woodcock of Chessam , who in writing consuted him , and admonished him to forsake his errors . I am not indeed ignorant , that between M. Woodcock M. Wottons ancient Collegue , and M. Wotton , disputes passed in writing , with Objections and Answers , Replies and Rejoynders , much whereof I have by me , in a faire friendly manner . As also the like did between D. Brooks , then reader of Divinity in Gresham College , ( the place that M. Wotton also sometimes held ) which I have seen sometime with a friend ; and gave occasion of writing the book in Latine above mentioned : between M. Bradsh●w and M Wotton ; and in part also between M. Wotton and my selfe . But none of these that ever I saw or heard , tho dissenting from him in opinion , did in any of their writings charge him with heresie or blasphemy , or damn him to Hel ; as M. Walker from M. Richardson here doth , y unlesse there be any medium between Heaven and Hel. Neither doth that fierce Thunder-bolt , thrown out by M. Richardson , any whit scare me ; wherein , as by a Pop like Anathema , o● a Rabinical Maranatha , he peremptorily pronounceth , upon his own certain knowledge , that whosoever lives and dies in the beleefe of M. Wottons opinions shall never enter into the Kingdom of Heaven , for so M. Walker , as a from M. Barlows mouth , being M. Richardsons messenger b here reports it . Tho , whether M. Richardson were in his sentence so peremptory , or no , may be doubted ; the rather becaus● M. Walker in his relations of it agrees not all out with himselfe . For whereas here he telleth us , that M. Richardson should in a more rigid manner ●ffirm , that he KNEW M. Wottons opinions to be so pestilent and dangerous , that whosoever lives and dies in the beleefe of them shall never enter into the Kingdom of Heaven . In his second letter to M. Wotton he relates it a remisser way , that he protested , that he THOVGHT no man living and dying in his opinion should be saved . And you know , what is wont to be said and thought of those that are taken in two tales . But be M. Richardsons doom never so precise and peremptory , it nowhit affrights me : since that neither I live , as I hope , in any such opinions of his , muchlesse looke to die in them , whatsoever else I may concur● with him in , nor do I conceive any whit the lesse hope of M. Wottons being in Heaven for this his horrid and hideous doom . Onely if M. Richardson did then passe such a censure , when he was now at point of death , as c M. Walker saith he was , I could have wisht more charity , and lesse presumption concerning other mens estates , in a man so neere to the giving up of an account for himselfe . That M. Wotton lived and died in some errors I doubt not . Nor do I make account , but that I doe live , and looke to die , in many my selfe . If M. Walker deem , or hope , otherwise of himselfe ; he presumeth of , and promiseth more to himselfe , then I suppose , ever befell any sonne of Adam , our blessed Saviour alone excepted . But that any opinion , which M. Wotton held was so pestilent and pernitious , as to cut him wholy off from Christ , and all interest in Christ , who so shall affirme , had need looke to himselfe , lest he bring thereby a greater guilt upon his own soule , then M. Wotton contracted by any error that he held . Meanwhile , well it is , that the Keyes of Heaven are not , either in M. Richardsons hands , or at M. Walkers disposition . were they so , it might well be deemed , that many an one should have been excluded , who I doubt not but have found entrance ; many should be shut out , who I hope , yet shall get in , notwithstanding M. Walkers peremptory sentence past upon them for hereticks , and that blasphemous ones too ; such as have no right in Christ here , nor shall ever reign with him hereafter . Howbeit this fiery Thunderbolt did so enflame M. Walker , as he telleth us , that d it encouraged him to go on the more boldly in laying open M. Wottons abominations , without all feare or regard of his factious and furious Disciples , persons belike of the same stamp and temper with himselfe ; if by his writings he may be judged of . From this he passeth to M Godwins railing Libell ; which he telleth his Reader , that e some say , M. Gataker counselled him to write against M Walker ; which if M. Walker will avovch as a truth , I must tell him , that he telleth a notorious untruth ; and such as he could not but know to be most untrue , unlesse I had wittingly in my Postscript told a loud lie ; where I professed , f that till of late I had never to my knowledge heard or seen the man ; and then onely but once ; which was not onely much later then the birth of M. Godwins worke , but even after M. Walkers own booke was come abroad , at what time hearing him named , whom else I had not known , I told him indeed smilingly , that if he were such an one , he was an heretick in print ; alluding to M Walkers discovery , which I had not long before lighted on . But whether M. Godwins book be a rayling libell , or no ; for my part , I know not , having never read two lines of it , onely seen the Title of it in the Stationers shop . But let this goe among the bundle of untruths , which M Walker hath sluft this his Pamphlet with ; that M Gataker counselled one , whom he had never seen to his knowledge , nor changed two words with , to write a rayling libel against M. Walker . whereas any reasonable man would rather imagine , that M Godwin wrote that , whatsoever it be that he wrote , provoked by M Walkers own writing against him and railing upon him ; which , it seems , therein he returneth answer unto , and is printed and published by him together with it , and according to the truth , yea , or likelyhood of this report , I am very well content , that credit be given to his other relations ; those at least that g he builds upon the credit of other mensreports ; if not to more then a few , that must rely upon his own . With M. Godwins Libell he joyneth h M. Gatakers Invective . for so he is pleased to stile my relation , as i before , so here again . which being abroad , I leave to others to judge , whether it deserve that Title , or no ; or , if M. Walker so please , whether of the two , that my Relation , or this his Vindication , may lay better claime to such an Inscription . But there is another Invective , that he challengeth me for . and it shall not be amisse , by way of anticipation , hereto take it in , and consider of it , as being a branch of the same generall Enditement , that in this kind M. Walker commenceth against me . He telleth his Reader therefore in his ensuing discours ; k that he , the said M. Gattaker hath publiquely extolled and commended for Orthodox the like Treatise ( to those of M. Wottons ; hereticall belike and blasphemous , as his ) of M. William Bradshaw : and inveighed against some , meaning me , ( saith M. Walker ) who had opposed some errors and contradictions , which are in that booke , in his Funerall Sermon preached at M. Bradshaws buriall . Wherein M. Walker sheweth himselfe no changeling , but still like himselfe . Nor am I sory , that M. Walker hath thus mentioned M. Bradshaw , and thereby given me occasion to speake somewhat of the man , and somewhat also of his worke : that I may thereby further vindicare him a little from M. Walkers obloquies ; as I have already in part , from the slanderous calumnies of an other foul mouthed railer , a leader of Separatists at Amsterdam my Rejoynder to whom in defence of M. Bradshaw , and his answer to M. Fr. Iohnsons reasons for separation from the Church-Assemblies in England , although it came abroad without my consent ; having been advertised by some wel-wishing friends , of somethings in M. Bradshawes discourse , that seemed to trench upon the government then established ; and desiring therefore , for better security , to print mine owne apart without it ; which might safely have been done here without more adoe : yet being by that railing and reviling Replier required to tell whether it were mine , or not ; I returned him by the messenger who delivered me his Letter , this Answer , That I had sometime written a Defence of M. Bradshaw against him . which if it were published according to my copy , I would not refuse to owne . And indeed published it was ; but as without my privity , so exceeding corruptly , whole lines in some passages left out , and the sense in many places perverted and mar●ed ; as by a large list of Errata , which I caused to be printed , and annexed to it , so soon as some copies of it came to my hand , may appeare . Since which time I finde the rest of that scurrilous worke ( for I dealt onely with the last Chapter , that concerned M Bradshaw , ) very solidly and learnedly refuted by one M. John Ball , a reverend and judicious Divine ( who had formerly written in defence of set forms of prayer ) in l a Treatise since his decease published by M. Simon Ash Lecturer here in the City . But to returne to M. Walker , and his charge here against me . True it is that I preached at M. Bradshaws buriall . The worth of the man , though not so commonly known , in regard he lived in a mean and obscure estate , through the iniquity of the times , having his chiefe dependance , and main means of maintenance from a private family , and being naturally not prone to put himselfe forth ; yet highly valewed by those that throughly knew him , and inwardly conversed with him ; and the entire affection and streightest band of friendship , that held inviolably firm unto the very last between us ; deservedly challenging for him from me , not that onely , but much more then my weake ability was ever able to reach to . And I did what I then did , with as much griefe and regret of heart and mind , as ever I performed any office in that kind . The losse of so worthy , and so intimate a friend , ( besides the common losse of one so qualified and endowed , to Gods Church ) inwardly piercing with me more deeply , then everyone was aware of , or my selfe able easily or suddenly to shake off . But how in my Sermon then made , I inveighed against M. VValker or any other , I shal leave to the equall and indifferent consideration of others , when I shall have precisely related what then I delivered , and subjoyned the occasion , whereupon I spake it . In a short speech , that I had , before I entred upon my Text , concerning the occasion of mine appearance at that time in that place ; and of the party deceased , to whose remains that office of Christian sepulture was then to be performed ; having spoken somewhat , but very briefly , and over-scantly rather than otherwise , concerning his singular dexterity , as in resolving cases of conscience , so in clearing of controversed points in Divinity ; ( in either of which kinds he did so excell , that I have seldome , if ever , known his match ) I added these words concerning the latter ; Wherein his labours , tho uncharitably taxed and traduced by some , yet have been , as myselfe can testifie , not onely reverently esteemed by divers of good note in both the Universities , professing some of them in my hearing to have profited much by them , and to have been thereby better informed in some particulars , which they conceived not so well before ; but even by some strangers of eminent place and profession beyond the Seas , very highly extolled , as by some of their Letters to him is yet to be seen . And this , 〈◊〉 protest , is all that I then said ; which M. VValker here , ( a man it seems , of a very tender eare , tho of too tart a tongue ) terms inveighing against him . But , if it may not be over-troublesome , I shall request my Readers patience a while , to receive from me some not overlong relation , concerning the occasion of that short clause , consisting but of foure words at most , that M. Walker taketh so much offence at ; that he may thereby be the better enabled to judge aright whether I spake any more , then M. Walker had given over-just occasion to speake . M. Bradshaw had published , a succinct indeed , but very accurate , ( if sundry men of good parts may be beleeved ) Treatise concerning the Justification of a sinner before God. In the Preface whereunto , having given intimation of some difference among our Divines in some particulars concerning this head of Divinity ; Whence , saith he , many weake minds have been somewhat perplexed ; and some strong ones ( at least in their own conceits ) exceedingly distempered , as th● there were amongst us , which overturned foundations , teaching blasphemous heresies about this matter ; whereas all of us with one mouth professe this , That a sinner is justified not by any formall inherent Righteousnesse in himself , but onely by the free and meere grace and mercy of God , through the meritorious satisfaction of our Saviour Christ , the onely mediator between God and a sinner . Wherein we all give all the glory of our justification and salvation to God in Christ Iesus , and therein hold the main Foundation . We differ onely in certain circumstances ; wherein nothing is derogated , either from the mercy of God , or merits of Christ , or arrogated to our owne workes . Now the former part of this speech M VValker taking to himself ( as , tho not named , yet conscious to himselfe of his own guilt , he well might ) inveighed fiercely and furiously ( after his wonted guise ) in a Serm●n preached in Paul , Church , against the whole ●…ffirming it to be a booke full of centradictions and heresies ; of the same nature as he had before averred M. Wottons writings to be , m to which also he here likeneth it . And withall , by a Stationer , whose shop I frequented , he sent me a challenge , that such a book be understood to be mine , ( as true as that n I set M. Godwin on worke to write a railing libell against him ) tho it came out in another mans name , ( not unlike that of the Amsterdam railer , that o he should father another mans worke written against Iohnson ) and that , if I would undertake the defence of it , he would prove it to consist of contradictions and heresies . Unto which I returned him this answer , that M. Bradshaw was able enough to defend his own worke . That , if he had ought with me , he knew where mine aboad was ; if I ought with him , I knew ( I thought ) where he dwelt , but that I had no desire to have dealings with one of that spirit , of which I perceived him to be . Herewith not content , he wrote a booke against M. Bradshaw so vile and so virulent , that tendring it for allowance at London-house , he could not obtaine passage for it to the presse . Howbeit a Copy of it came to M. Bradshaws hands , who had also answered some good part of it in a modest manner ; as among the remains of his imperfect writings is yet to be seen . But M. VValkers Pamphlet not comming abroad , it seems , he gave over . The Title of M. Walkers work was this : A Woolfe in a Sheeps cloathing . And to give you some small taste of his manner of dealing in it ; ( for p a few drops of Sea-water tasted , will sufficiently shew , what relish the whole Ocean hath ) he thus begins his onset upon the main body of the Book . Having before examined the Preface word by word , and discovered plainly and largly the impudent calumnies , open lies , desperate errors , and grosse contradictions therein conteined ; I will now proceed to examine and censure the Treatise it selfe : wherein he sheweth himself still one and the same man ; to w●t , one of a factious spirit , a desperate maintainer and justifier of our new upstart Socinian Hereticks , the blasphem●us disciples of Servetus Socinus & Arminius , an horrible and prosane abuser of the Word of God , citing it contrary to all sense ; one speaking like the old Oracles of Apollo , sometimes without any sense , sometimes so ambiguously , as that his words may beare divers & contrary senses , sometimes affirming boldly strange things , without rendring any reason ; as if he were a second peremptory Pythagoras , or a new purified Pope , whose words or sayings must be received against all reason , as if they were Oracles of God ; and in a word , as in the Preface , so in the Treatise , he doth by his fruits , and his proofes contrary to his pretended Titles in every Chapter , discover himselfe to be A Woolf in Sheeps cloathing . And that he may end in no better manner then he began , he thus enters upon the last Chapter : This Chapter , tho it treat onely of things humane , such as we daily heare and see , and have experience of , yet it hath divers errors : As if the Author had vowed to erre in all things ; and to infect Heaven and Earth , and all things sacred and profane , with his Treatise . Now whether such a censure as this might not wel beare out as much , if not much more , then I then spake , I am well content , that any man , not wholy forestalled with extream prejudice , be judge . Yea but Mr. Bradshaws Treatise , it may be , wel deserved such a censure . I wil not , for satisfaction herein , send you ( tho I wel might ) to the worke it selfe . It may not be at hand ; or you may suspect , if you have it , and shall be pleased to peruse it , that some ranke poison lieth so closely couched in it , that an ordinary sight is not able easily to descry it . And yet , as M. Bradshaw well answereth him concerning the Preface ; If the calumnies be impudent , the l●es open , the errors desperate , the contradictions grosse , they are such as sufficiently discover themselves ; and M. Walkers discovery is therefore in vain , being as tho he should say , he hath discovered the Sunne , when it shines out in his brightnesse in every mans face : so that either M. Walker hath discovered no calumnies , lies , errors and contradictions at all ; or they are not open , grasse , desperate and impudent . In like manner may I say of the Treatise it selfe ; if the errors in it be so p grosse , palpable , abominable , and contrary to all sense , that they doe not onely discover , but even judge and condemne themselves , as M. Walker affirmeth of them ; surely any dim sight will suffi●● to discerne what the worke is . Nor will I offer to obtrude upon you mine own conceit of it . I might peradventure be deemed partiall , both in regard of mine own opinion ; albeit I concurre not in all things with him ; and in regard of mine entire affection to my friend ; q which I grant may sometime also somewhat oversway . But I shall enforme you , as before I intimated , how it hath been censured by others , men no way engaged ; and that , far otherwise then M. Walker hath been pleased to pronounce of it . And here I might entertaine you , with the judgement of r a great Lawyer and Councellor of State , one in his time reputed a man of some judgement : who in regard of some neere affinitie visiting the Gentlewoman , whom M Bradshaw made aboad with , in the time of his sicknesse , and lighting accidentally upon this short Treatise , after he had runover some good part of it was very much taken with it ; and demanding who was the Anthor of it , professed , that he had seldom read a thing more pithily and pregnantly written . But because it may be objected , that this was out of his element ; and yet let me tell you , that some s Lawyers have in Divinity dealt to good purpose ; and that the tearm of justification being t a Law tearm , ( as our Divines , with good warrant from u Gods Word , constantly maintain ) a discourse of that subject is to that profession no stranger . I shall leave him , and in roome of him present you with the judgement of a Divine of special note M. Lodowik , or Lewis , Cappel , one of the Professors of Divinity in the University of Salmure in France ; a man among the learned wel knowne by his works . This M. Cappel , having received this Treatise of M. Bradshaws , from M. Aaron Cappel his kinsman , one of the Ministers of the French Church here in London , returned backe to him many thanks for it ; requesting him withall to enquire after the Autor , and either to deliver , or convey to him his Letters inclosed : the superscription whereof was this ; Doctissimo atque ornatissimo clarissimoque viro , Domino Guilielmo Bradshaw . The Subscription : Tui , non studiosus modo sed cultor & admirator , Ludovicus Cappellus . I translate them not , because the English phrase in such forms , will not so wel fit them . The contents are word for word in part thus : Missus est ad me Londino à D. Capello , Ecclesiae Gallicanae quae Londini est Pastore , mole quidem exiguus , sed doctrinâ atque ingenio & acumine grandis , de justificatione libellus , Anglicè conscriptus , autore G. Bradshaw . Is quia perplacebat , & mihi cum D. Gomaro exemplar illud erat commune , statim à me in privatum usum Gall●cè est redditus . Anglicanum exemplar D. Gomaro reliqi . Dicam ingenuè . Nihil in humanis scr●ptis dogmati●is hactenus â me lectum est , quod tam vebementer mihi placuerit Ita doctè , acutè , pressè , solidè , nervose , apertè s●…l & mirâ brevitate totum hoc argumentum plenissimè à te est comprehensum atque pertractatum . Verba attem quibus illud dignè pro merito suo collaudem atque extollam , mihi non suppe●unt . Saepius ille mihi lectus est ; nec unqam ejus satias me cepit . quin eo vehementius sui in me excitavit desiderium quo frequentius repetitus atque relectus : tantus in eo doctrinae , artis atque ingenii splendor & lumen refulget . But thus he , a meere stranger , to a man , whom he had never seen or heard of before ; judging of him onely by that vile , abominable , absurd , senselesse booke , that M. Walker ( I hope I may now be somewhat the bolder to speak it ) doth so uncharitably tax and traduce . Give me leave a little further to trespasse upon thy patience , good Reader . To give M. Cappel further satisfaction , and to save much writing at large to and fro ; M. Bradshaw resolved to review the work , and having a little better cleered some things , to translate it into Latine . That which also he did , and sent a copy of it to M. Cappel . who in a second Letter after the receipt of it , wrote back to him in these words : Scripsi jam antehaec , vir clarissime , me accepisse libellum tuum de justificatione verè aureum , à te auctum Latinumque factum , eumque à me extemplò , sed raptim , perlectum esse : ita vehemens me ejus ceperat desiderium , ex priùs lectâ Anglicanâ ejus editione . Inde à me non semel , sed saepius , & cum otio , perlectus est . quem quo saepiùs relego , eo magis mihi arridet probaturque . ita ad unguem à te exactus est . Pacatis & moderatis ingeniis , ab utralibet sint parte , quique non nimio partium studio aguntur , spero probatum iri istum tui ingenii partum atque faetum : licet non omnia utrisque concedas , quae ipsi vellent . Ita medius inter utramque incedis sententiam , ut neutris displicere debeas , si verè sint pacis & concordiae amantes . Now how this agreeth with M. Walkers censure of M. Bradshaws book , that thereby he hath shewed himself to be one of a factious spirit , and a desperate maintainer and justifier of blasphemous hereticks , he may easily soon see , that either is not blind , or doth not wilfully winke . I might adde , that if M. Walkers censure of M Bradshaws booke be admitted , the like must be past upon the writings of some others , publikely allowed , and generally well esteemed of among us ; and by name on M Pembles large Treatise of justification before-mentioned , and M. Torsels briefer discourse of the same subject : both which build mainly on Brad●…●…ounds ●…ounds , the latter precisely treadeth in his Thus much concerning my deservedly deere friend , who neither living , nor deceased , could scape the scourge of M. Walkers tongue ; which a without feare or regard ( to use his own words of himselfe ) he lets flie both at living , and at dead ; and concerning that worke of his , by other pious , learned and judicious so praised and apprised ; which shall ( I doubt not ) survive with its due and deserved approbation from such ; when M. Walkers railing Pamphlet , wherein he so traduceth it , shall either lie buried in perpetuall oblivion ; or , if ever it come to see open light , shall stinke in the nostrils both of God and good men . But M. VValker hath not so done with M. Gataker . For , If it were not vain expence of precious time , b he could first of all produce Socinianism out of his works ; and so make him a party . And so I presume he could also out of Bucer , Pareus , Pemble , Piseator , and I know not how many more , as well as out of M. Gataker , if he would set himself to it . For M. Walker hath a very singular dexterity herein ; as in part hath already been shewed . But I answer him briefly . That c generall charges are generally deemed deceitful ; and will not hold either in Law or in conscience . And again , that d if to accuse be sufficient , no man is sure to goe guiltlesse , be his cause never so good . And yet , what were this , could he prove it by M Gataker , to Dr. Gouges and M. Downhams Attestation , which directly avoweth , that M. Walker could not prove it by M. Wotton , when time was , and he had undertaken so to doe ? unles this be a good argument ; Socinianism may be produced now out of M. Gatakers works : and therefore Dr. Gouge and M. Downham with the rest did not so determine , as that they did , under their own hands they doe witnesse . Besides , e he could prove M Gataker to be Thomas of all sides Sometimes holding that the elect and faithfull are cloathed with the garment of Christs righteousnesse ; and again disputing against their communion and imputation of Christs righteousnesse . Whereunto I answer . 1. For that scurrilous tearm better beseeming some scoffing jester , then a grave and sage Minister of Christ. It thal never trouble me by M. Walker so to by stiled ; nor by any other either so to be esteemed , if thereby be intimated , that I am such an one , as refuse not to imbrace all truth that I meet with on any side , be the side what it will : no more then I would forbeare , to take up a Pearle , wheresoever I should find it , whether in the mother of Pearls shell , or with Esops cock , either f on the dunghil , or in the durt . Or if he intend thereby to note me for such a one , as have in some particulars altered my judgement from what sometime formerly I held ; nor do I refuse in many things so to be deemed . I suppose , that holds not in me alone , but in many others , which g a Divine , as well of good , as of great , note , is reported to have said in the Councell of Dort , when it was objected unto him , that something spoken by him differed from some clause in the Catechism ; h We are taught many things when we are yong , that we make doubt of , when we are old . Who is he , that is careful to make diligent enquiry into the truth of things , who doth not oft alter his former opinion ? For my part , I freely professe , with that worthy ancient , that i my desire and endeavonr is to be one of those , who write as they profit , and profit as they write . And I may peradventure , following * that pious pattern , if God please to grant me longer life , with strength and leisure , take some time and paines to review those weake works , that I have sormerly sent abroad , to satisfie other men more then my selfe ; and to amend what therein I deem my self to have been mistaken in ; to explain what I doubt may be mistaken by others . Nor do I account it any k shame or staine to me , to alter in ought for the better . I hold it a point rather of l pride and solly ( shameful enough either of them ; both together much more ) for any man , to thinke his works blemished , by dashing out of ought in them , that he finds he was deceived in ; when as the standing of it still there is rather a blemish to his bookes . I am , and shal ever be , of that famous , tho Heathen , Emperours mind : m If any man , saith he , can in ought better inform me , and discover to me mine error , I shal readily yeeld to him . For I seek nothing but the truth , which never wrongs him that finds it . True it is , that in this point of Justification , I went sometime another way then now I do ; the same that Gomarus and some other still do , and before me did ; untill upon occasion of some Lectures of Dr. Grey , who succeeded M. Wotton at Gresham-Colledge , I fell into conference and disceptation with M. Bradshaw about it ; and after many disputes , that passed to and fro in writing between us , wherein I strove stiffely to maintain what then I held ; being at length by force of Argument beaten from my hold , I yeelded not so much to my friend , as to the truth ; ( as I was then , and am stil , certainly n perswaded ) which to be overborne by , I shall ever account the best valour , o to be overcome by the fairest victory . And yet thar phrase of being cloathed with the robe of Christs righteousnesse , whether I used it before or since , is not materiall . For neither do I now reject it , nor doth it crosse ought , that either I or they , with whom I now concur , hold ; being found frequently in their writings , and p acknowledged by them : since that I maintaine still with them , as alwaies I did , q no other righteousnes , whereby we are justified , that is , discharged of the guilt of our sins in Gods sight , but what accrueth unto us from Christ , and the satisfaction made by him unto Gods justice for them : according to that of the Apostle , r Him that knew no sin , did God make sin for us ; that we might become the righteousnesse of God in him . As for communion and imputation of Christs righteousnes , how farre forth I either maintaine or deny either ; ( for M. Walker runs on still in generalities , and after his blundering manner jumbles things together , as if communion and imputation were either the same , or of equall extent , and the not acknowledgment of the one therefore a deniall of the other ) my s works shew , that are extant : wherein if either M. Walker , or any other , shal in friendly manner convince me of any mistake , t he shall do me no small pleasure ; as conceiving it u a greater benefit to my selfe , to have mine own errors by others discovered to me , then to be an instrument of discovering other mens ●rrots to them ; since that , ( as he said sometime of things amisse x between man and wise ) y by the one I may help to amend my brethren , but by the other I may be amended my self . Mean while , so far am I from being Thomas of all sides in some sense , that I professe and shall desire rather in some kind , to be Thowas of no side . For I love not siding in Gods Church ; among Christs Ministers especially . I love not , I am for this man ; and I am for that man : I am for this side , and I am for that side . a The Apostle himselfe liked it not . I love not holding the faith of Christ with respect of persons . b an other Apostle forbids it . I love not , that any be tied to follow any one man , or any number of men whatsoever , in all things . c The Apostles themselves required it not , in matter of fact ; nor may any now living in matter of faith . Hence proceed d schismes and factions , and uncharitable censures , many times of those as unsound , that are , it may be , more sincere , have at least as good a share in Christ , as those that so censure them . And surely , if the words heresie and hereticke were rightly understood , or if they be so taken ( as I suppose them to be constantly used in Scripture ; nor do I thinke that the contrary can be easily evinced ) the one for e faction , the other for f a factious person ; none , I feare , will be found more truly guilty of heresie , or better to deserve the title of hereticke , then those , who ( therein concurring with the Papists , whom yet they professe most to abhorre ) are so prone to condemne all as hereticks and tainted with heresie in their sense , that is , as men cut off from Christ , and having no interest in him , who do not in al matters of practise comply , or in all points of doctrine concur with thēselves . Of their side , Lord , let me never be : g let my soul never enter into their secret . Neither is it , nor shall ever be my desire , either so to pin my faith upon the sleeve of any part or party , or to engage my judgment to any meere mans or mens opinion , ( the Pen men of holy writ onely excepted ) as h to admit hand over head whatsoever he or they shall hold and maintaine : nor yet again ro refuse or reject any truth , which by the light that God shal be pleased to lend me , I shal be able to descry in the writings of any , tho otherwise never so erroneous or unsound . In the next passage yet M. Walker is somewhat more charitable . For though he hold me an hereticke , yet he wil pray for me . He prayeth , that i God wil give me a more setled judgment in the truth ; and a more charitable heart to my laborious neighbours . And I willingly put mine Amen to his prayer . for m●ne hearty desire and daily prayer to God is , to have mine heart daily more and more k established in the truth . Nor do I lesse desire , to carry a charitable affection towards my Christian brethren , either laborious , or other ; tho more especially towards those , whom l for their labours sake , I do deservedly the more love . Wherein yet , as in other graces and offices , I doubt not but that I may many waies m faile and fall short , during this state of imperfection and humane frailty : and wherein had not M. Walker much fayled toward a brother very laborious , while he had liberty to labour in publike ; and no loiterer then , as by n his writings appeares , when he was restrained from his ministeriall employments ; but then also labouring , tho not in publike , which was not permitted him , yet for the publike , what he might ; this expence of pretious time , ( which u he would elsewhere seem so dainty of ) of necessity now wasted in debating these matters , might very wel have been sp●red , and much more profitably been spent otherwise . Howbeit M. Walkers charity even in his prayer eould not keep it selfe from discovery of some inward rancor mixt with a little tang at least of vain-glory . For p his laborious neighbors , ( saith he , meaning himself ; for I know no other that complaine of any defect or default in me in this kind towards them ) who spend their time in better studies , then writing of Treatises for unlawful gaming and carding , and bedaubing margents with many quotations to smal purpose , but onely for ostentation of much reading . To either of which imputations , I shal severally and respectively return some short answer . For the former , 1. I doubt much , whether M. Walker spent his time b●…ter in this and the like railing and reviling Invectives against his laborious brethren , then I did mine in writing of that Treatise q which yet had I not published , had not the iniquity of some , therein not wholy unlike M. Walker , enforced me thereunto . 2. The Treatise is of the nature and use of lots in general : and the scope of it , to remove , as wel the superstitious practice of them in one kind , as the superstitious conceit of them in another . 3. If any game therein defended , as not simply evil in regard of a Lot in it , yea or otherwise , be by M. Walker deemed utterly unlawful , let him by evidence of argument evince the same so to be ; and he shal therein r doe more then by any other , that I know , hitherto hath been done . Mean while , let M. Walker give me leave to tell him , that I do not believe him , nor beleeve that he is able to make his word good . tho I am not ignorant , what he hath bragged of his abilities so to do . For the latter , to wit , my course of quotation : 1. I may wel , I presume , defend my selfe , by the examples of many , of much more worth and esteem , as wel for godlines as for judgement , then either my selfe , or M. Walker ; that s living Library of all good literature , Dr. Raynolds , among the rest : unlesse M. Walker be able to prove the practise unlawful . But 2. I say onely , that howsoever for the use and end of it ; he be pleased to censure it ; I hope , there wil not want others , whose judgements may wel weigh a little more at least with me , that wil approve of it as useful ; and make a better and more charitable construction of it , ( if not thank me for it ) then he doth . And 3. it may be , if some quoted the Authors they alleadge , and pointed to the places they relate to in them , their evil usage of those they deale with , would the more easily be discovered . Howsoever , I shal choose rather to have my Margent so bedaubed , then my Text so stuft as M. Walkers is , as wel in this as in some other his writings . Lastly , I demand , what either this or the former is to the matter in hand , or the cariage of the businesse between M. Walker and M. Wotton : or what occasion M. Walker had to be girding here at either ; unlesse it be that his fingers itch to be picking of new quarrels , tho they nothing concerne him or the present occasion . Or that t being conscious to himself of the badnesse of the cause he here deales in , he is loath to keep close to it , and willing rather to run out into any other thing , tho it have no relation at all thereunto . Howbeit , notwithstanding M. Walkers laborious employments , he wil yet , it seems , filch a little time from them , to examine M. Gataker upon a few interrogatories ; a which unles he can answer with credit , he must of necessity for ever hereafter hold his peace , and blush as of● as he thinks , how by his defence of M. Wotton , he hath accused and defamed himself . But here M. Walker much mistakes his marke , and shoots at randome . For my Relation , which he pretends to refute , is not M. Gatakers Defence of M. Wotton , but M. Wottons Defence of himself : nor did either I , or any of those that were joyned with me in the meeting related , undertake to defend M. Wotton as one free from all error , but delivered onely , what we thought of M. Wottons own Defence of himself in regard of ought that M. Walker had laid to his charge . Nor doe I therefore conceive , either that I stand upon me credit engaged to answer to all M : Walkers Interrogatories ; or that M. VValker hath any du power thus to bind me over to silence and shame , upon my refusal so to do . Yet let us see what they are . The first is , b Whether it be truth and honesty to say , that c all the eight Ministers with unanimous consent generally resolved and pronounced , that there appeared not to them either heresie or blasphemy in ought that M. Wotton was by M. Walker convinced to have delivered or maintained : when their subscription shews that they medled onely with his Expositions , and not with his hereticall and blasphomous speeches , in which he paralleld him with Socinus the heretike , To all which I shall easily answer in a word , that if that which he here relateth as mine , be the same in effect with what is d testified under the hands of D. Gouge and M. Downham ( as it is evident that it is ) the untruth and dishonesty must be charged upon them : who , I hope , wil be better able to acquit themselves in this busines of either ; then he that so shamelesly chargeth them therewith . As for that , which he addeth , to disprove it , of Expositions ; ( which word how it came into the subscription , I suppose , no man surviving , unles himself , now knows ; ) and of speeches heretical and blasphemous , ( words of course with M. Walker ) wherein he paralleld M. Wotton and Socinus ; enough before hath been spoken to satisfie any reasonable Reader ; tho not , it may be , M. Walker . The second question is , d Whether I think , that M. Wotton renouncing the Law of God and the righteousnes thereof performed by Christ in our steed for our justification ; doth not in so doing deny Christs ransome paid , and satisfaction made to Gods just law , for our redemption and for remission of our sinnes . To which I answer as briefly , as to the former ; that it appeared not to the eight Ministers by ought M. Walker produced , that M. Wotton held ought in this particular , that did necessarily infer , what M. Walker thence concludeth . And let M. VValker give me leave here , if I may be so bold to minister a crosse interrogatorie to him ; to wit , whether Pareus , Piscator , Ursine , Olevian , and the rest of them , who deny Christs righteousnes in fulfilling the Law morall to have been performed by him in our steed , for our justification , do therefore deny all ransome paid and satisfaction made to Gods just Law for our redemption and the ●emission of our sins , or no. and whether they be therefore all of them blasphemous hereticks . But more especially , what he thinks of that speech of Pareus above mentioned , that e those that ascribe the merit of our righteousnes thereunto , ( that which directly crosseth what M. Walker here avoweth ) do doubtlesly make Christs sufferings of no use or effect . Surely , if M. Wotton speak no more then Pareus , ( and he hardly speaks so much ) Pareus must as wel , if not much rather then M. Wotton , passe with M. Walker for an heretike . And if those that hold as M. Walker doth , make Christs sufferings of no use or effect , they , one would thinke , should rather go for heretikes , then M. Wotton , who , it seems , is of an other mind . The third question is , f Whether mans perfect fulfilling of the Law in his own person , under the covenant of works , was not formall inherent righteousnesse ; and would have made man worthy of life . And if so , how he can excuse M. Wotton for making faith the formall inherent righteousnes of beleevers , in the covenant of grace , by which they are worthy of justification and eternal life . Seeing he saith , that faith under the Gospel serves to all purposes for obtaining eternal life , as mans perfect fulfilling of the Law did in the covenant of works . Let me give you but M. Wottons own words , out of M. Walkers own Parallel ; and there shall need to this no further answer . g He that beleeveth , ( saith M. Wotton ) is accounted by God to all purposes concerning eternal life , to have done according to the covenant of the Gospel , as he should have been accounted to have done according to the covenant of the Law , if he had perfectly fulfilled it . For not to stand upon strict terms concerning the word Worthie : what doth M. Wotton say more here , then that which he saith else-where ? objected also to him by M. Walker , as an heretical and blasphemous speech ; h The act of Faith , or beleeving brings justification and adoption , ( which what is it other then what the Apostle saith , Rom. 3. 28. & Gal. 3. 26. ) Onely and meerly by the place and office , which the Lord of his mercy hath assigned it , to be the condition required on our parts for the atchieving of these favours and honours . thereby excluding all matter of worth in Faith. which yet , whosoever is possessed of , beleeving in Christ , that is relying upon him for justifycation and life eternall , may wel be said to be accounted by God to all purposes ( to wit on our parts required , and therefore to be necessarily by us performed ) to have done as much according to the covenant of the Gospel , as he should have been accounted to have done according to the covenant of the Law , had he perfectly fulfilled it . But of this also enough before out of our own Writers ; and by name out of M. Pemble ; whom M. Walker having so highly commended , as one i by his writings most useful and powerful to confirm mens minds against the Wolves af this age , the Disciples of blasphemous Servetus and Socinus ; wil not now , I hope , condemn him for a Socinian and blasphemous heretike ; and having k formerly made no doubt , but that he is ascended up into heaven , wil not ( I presume ) for M. Wottons sake now damn him , and throw him down , to send him packing for company with M. Wetton , to hell . The fourth question is in effect the same with the two next before going ; onely , to make some shew of variety , usherd in with a list of l true and orthodox te●ets , wherein he saith M. Wotton professeth his dissent from Socinus ; and wherein indeed M. Walker manifesteth his extream partiality , and malignant disposition against M. Wotton ; thereby shewing too apparently , that his pretended zeale is not so much against Socinus and Socinianism it self , as against M. Wotton , and against the things taught by him , as coming from him . This he hath too too manifestly discovered in this interrogatory ; spite and malice so blinding him , that m he minded not what he did . For those tenets of Socinus , though unsound and containing in them ranke venome , as he meaneth them , and manifesteth himselfe so to doe , wherein M. Wotton professeth to dissent from him ; these M. Walker , setting a faire glosse on them , contrary to Socinus his own intendement in them , alloweth and avoweth them for orthodox and true . For example , the first of them is , n that Faith is obedience to Christs commandements ; who commandeth us to beleeve and repent . And it is true , that Socinus , as o elsewhere I cite him , p maintaines as M. Walker here saith that he doth . But what saith Lubbertus to him for it ? a man whom M. Walker would seem much to admire , and told us at our meeting , that he was by I know not whom stiled Orthodoxorum ocellus . q Whereas he ( to wit Socinus ) saith ( saith Lubbertus ) that Faith is to do those things that Christ hath enjoyned , it is false : r to affirme it to be so , is to be stark mad . So by Lubbertus his censure , not Socinus onely , but M. Walker also should be no better . Again , s He teacheth , that to beleeve Christ and his words , is to obey him . We deny it . For obedience is an effect of faith . he erreth therefore , that holds Faith and Obedience to be all one . And yet again , t Firm stands that , which Beza writes , that Faith cannot signifie Obedience to the Commandements . Thus Lubbertus , one of M Walkers own Oracles . And indeed what did Socinus hereby intend , but to cut off all relying by Faith on Christ , as having paid a price to God for our sinnes , or satisfied for them by his death ? yet this is M. Walker pleased to blanch over ; as if he conceived his meaning to be nothing else , but that in beleeving and repenting , we obey Christs commandement , who u commandeth us to repent and beleeve . And so is content to let it passe for currant , as a true and orthodox tenet in Socinus , because M. Wotton dissented therein from Socinus ; though condemned by Lubbertus ( yea by whom not ? ) for a grosse error , and in his intendement very dangerous . The second point , wherein M. Walker affirmes M. Wotton to depart from Socinus , and which he affirmes to be true and orthodox , is q that Repentance , which comes not but by Faith , is the means to obtain forgivenes of sinnes , which Christ hath brought . But he deales here with Socinus , to help him out , as he is wont to do with M. Wotton , to procure prejudice to him . For he takes part out of one passage , and part out of an other , ( as M. Wotton hath b cited him , not expressing how far forth in every particular he concurs with him , or dissents from him ; but onely shewing , how in general he speaks not that , that himself doth ) and so pieces up a proposition , which he would have deemed sound ; withall paring of , what might serve to discover Socinus his grosse error , wherein M. Wotton intended to imply his departure from him . For , c It is manifest , saith he , that God requireth nothing of us in the obtaining of salvation procured by Christ , but repentance and amendment of life . And , d Whereas Faith is sometime added to repentance ; it is not because Faith in Christ is required to the obtaining of remission of sins , ( directly contrary to what the Apostle e professeth ) as working somewhat more in us besides Repentance it selfe , that doth hereunto appertain ; but because Repentance comes not but by Faith in Christ. Thus he clips Socinus in favour to him ; as he doth M. Wotton els-where to a contrary end . And yet further , because Lubbertus , Socinus his Antagonist , in refuting him , beates every where upon this , that f Conversion & Repentance do not in order of nature go before , but follow remission of sin , and justification ; and g are not causes , but effects of either ; nor the cause of expiation , but a consequent of it : and supposing Socinus his meaning to be , h that our Repentance is the cause of the remission of our sins ; i This , saith he , we disallow , for , as hath a thousand times been shewed , Remission of sins , that is justification , is in nature before repentance : and it is impossible therefore to be the cause of it . k For it is not Repentance , but Christs sacrifice , that is the true cause of the remission of our sins : l God indeed promiseth pardon to the repentant ; but we deny repentance to be the cause for which God doth pardon . Here M. Walker strikes in to help Socinus at a dead lift , and telleth us , contrary to his Text , sure without any warrant at all from it , m that by obtaining forgivenes of sins , Socinus means getting the sense and assurance of forgivenesse . a glosse wel-beseeming him , that professeth such a detestation of the very least sent or shadow of Socinianism in others . The third point is , n that faith is a beleeving of that which Christ taught , and an assurance of obtaining that he promised upon our repentance and obedience . Which whether it be a just definition of justifying Faith ; ( for of that here the question is ) or do fitly expresse the office of it in the worke of justification , I leave to be discussed by others . M. Wotton relateth it , o to shew how that in laying down the nature and office of justifying faith , he goes an other way then Socinus doth ; and further then Socinus either doth , or can , holding his own grounds , follow him . who indeed thus defines Faith , to bring all home to Repentance and obed●enee , as in the former point ; and to exclude Christs merit , and ought done or endured by him , as satisfactory for mans sin : as appeares plainly by the whole context of his discourse in that Chapter , out of which these words are alledged . And I would demand of M. Walker , how he can free himself from Socinianism , when he maintains such points as these for sound and orthodox in Socinus : and what censure himself would hape past upon an other , that should have thus blancht and vernisht over such Assertions of Socinus . As also I would know of him , with what face he , that condemns in M. Wotton as hereticall and blasphemous positions , these propositions , p To beleeve in Christ , is to trust in Christ , and to rest on him ; to have his heart setled , and to rely wholy and onely on him ; and , This trust is such a faith as makes us rest upon God for the performance of his promise ; doth now pronounce Socinus his definition of faith , such as you have heard , to be true , Orthodox and sound . But hereby any party , not extreamly partiall , may easily judge what spirit this man is caried with throughout this whole busines . For as for his twenty times sodden Coleworts , so oft served in , of q M. Wottons taking the word Faith in the Apostles words in a proper sense ; Christs fulfilling the Law for us in our steed ; Faith being the condition of the Gospel , &c. taking out M. Walkers fillings and glosses set upon them , which concern M. Wotton no more then himselfe ; enough before hath been said . and , if M. Walker can prove them to be heretical opinions , many illustrious stars , besides M. Wotton , will by a blast of M. VValkers breath , as by r the Dragons tail in the vision , be thrown out of Heaven , and not struck down to the ground only , but even hurld into Hel. His first question is , s Whether M. Wotton deny not the free covenant of Grace , when he holds , that God covenants not to justifie and give life , but upon a condition performed on our part , equivalent for all purposes to mans fulfilling of the Law in his own person in the covenant of works . To which briefly . 1. To covenant to give a thing upon some condition may nothing impeach the freenesse either of the covenant , or of the gift . as to covenant with one to give him a shilling , that you have let fall , lying on the ground , if he will but stoop and take it up . And here by the way to satisfie some , who cannot endure to heare of any condition in the promises of the Gospel ; which yet are t every where so propounded : let it be considered , that a gift or a promise may be said to be free , or not free divers waies and in divers respects : 1. Free in regard both of condition and of consideration . By consideration understanding some valuable consideration , as in common speech we use to speak . and so it is absolutely , every way free . as if I promise one to bestow a book upon him and to send it home to him , and so do . Here being neither condition nor consideration interposed . 2. Free in regard neither of condition , nor of confideration , as if I promise one to give him such a book of mine , if he will give me another of his in lieu of it . for here is both condition and consideration ; which both concurring destroy the freenes of it . 3. Free in regard of consideration , tho not free in regard of condition . as if I promise to give one such a book gratis , if he wil but cal to me at mine house for it ; supposing that I dwell at next dore , or neer to him . Nor doth it derogate ought from the freenes of a gift , if it have been promised upon such a condition ; and the promise made good upon the performance of it . no more then a Princes pardon would be deemed lesse free , were it granted upon condition of taking it out , and that free also for any to do , that wil , of free cost , without fee. or his alms , were they propounded and published to all , that would but repaire to the Court for them . Nor doth M. Wotton therefore necessarily denie the freenesse of Gods gratious covenant , if he hold justification and life eternal not to be promised therein but upon condition . So M. Fox answering those that might object that to him , that M. Walker here to M. Wotton . * If Gods promise be restrained to certain conditions , how shall we maintain with Paul the freenes of Gods mercy , whereby he freely justifyeth a sinner ? u Yes , saith he , I deem and determine Goas mercy to be most free in Christ. albeit this salvation by the merit of Christ be not derived unto us but upon a certaine condition . And M. Perkins before recited : w The condition of the covenant is by grace , as wel as the substance . Whereunto ad M. Pembles reason : that therefore * this covenant is a compact of freest mercy , because therein life eternal is given to that , that beares not the least proportion of worth with it . 2. That this condition is x Faith , the performance whereof is as availeable for our good , as perfect obedience at first had been , if it be an heresie ; why doth not M. Walker require M. Pembles , if not bones , yet books to be burnt , as containing in them hereticall and blasphemous doctrine ? at least why doth he not arraign and condemn him for an heretick as wel as M. Wotton ? for he hath , as hath been shewed , the same . As for the word Equivalent here , it is not M. Wottons , but M. Walkers tearm . whose spite and rancor against M. Wotton is such , that nothing of his can fairely passe through his fingers . To be equivalent , that is , equall in worth , and value , is one thing ; ( and yet I might tel M. Walker that y Chrysostome sticks not to affirm , yea stiffly maintains , that Faith in Christ is of it self a more excellent thing and of greater worth , then the keeping of Gods Commandements ; as I shew , but disallowing , elsewhere ; and yet is he not therefore deemed or condemned for an heretick : ) to be reckoned or counted by God unto man in the covenant of grace to all purposes , in regard of ought that God requires on his part to be performed , for attaining of life eternal , as if he had in the other covenant kept the whole law , is another thing . I suppose M. Walker is not to learne a difference , and that a vast one too , between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek . The sixt question is , a Whether M. Wotton affirming , that , If we be freely pardoned , then our sins were not punished in Christ our head and surety , doth not deny Christs satisfaction for sin . To this I answer . he must shew first , where M. Wotton so saith . For these words out of M. Wotton he never yet produced . Read b the Parallel Error 7. & out of M. Wotton what is there alledged ; and c M. Wottons Answer to what is there alledged by M. Walker out of him : and you shal soon see how M. Walker here deales with M. VVotton . His seventh question is , d Whether M. VVotton be not guilty of heretical tergiversation and grosse contradiction in some passages . The man , you see , can not speak of M. VVotton , but he must needs spit Fier and Brimstone . Every thing is either heretical or blasphemous in him . But am I , or is any man else bound to reconcile whatsoever contradictions are , if any be , or may be found in M. VVottons writings ? Or is every one that is taken in grosse contradictions , of necessity thereupon to be condemned for an heretick ? But in this also M. Walker may as wel be beleeved , as e where he pronounces the like of M. Bradshaws book . Were M. VVotton alive , he were best able to reconcile his own seeming differences . and indeed , for the most of them , if not all , he then did it himselfe . For the first , which f he citeth out of my Defence , as he tearms it , though out of his own Parallel , and M. VVottons own defence indeed . he might , if he had but put on his spectacles , have found it g in the very same place assoiled ; that his dispute being of the formall cause of justification , or that whereby we are made formally righteous , h he denieth any end or use of Christs righteousnes imputed to that purpose . but i he denieth not the imputation of it , as the meritorious cause thereof . Whereunto , tho sufficient to take away the seeming contradiction , I ad yet further what I touched upon out of k M. Bradshaw before , and I find in him elswhere ; that tho he deny Imputation of Christs righteousnes taken in a stricter sense , as many in this argument would have it ; yet taken it in a larger sense , for that which is reckoned to a man for his benefit , so far forth as it may in that kind be useful unto him , so he denies not the Imputation of Christs righteousnesse to mans justification . For thus I find in certaine Theses of his written in Latine of this subject . 1. l If any man hold Christs Righteousnes to be by way of merit the efficient cause of justification , I am wholly of his mind . 2. m If any maintain not Christs Righteousnes to be our formal Righteousnes , I have no controversie with him . 3. n The imputation of Christs Righteousnes to our benefit , I acknowledge and professe . 4. o It never came into my mind , not so much as in dream , to deny , that we are justified for the righteousnes of Christ. As for what M. Walker p addes out of M. VVottons Essaies ; they were written after our meeting , as q himself acknowledgeth ; and therefore nothing concern either us or our censure ; nor for my part did I ever see them , nor know what is in them . and yet what is it , that M. Walker thence here alledgeth ? That in Scripture there is no mention of Christs merit . Which if he speak of the word merit , who wil , or can deny the truth of it ? yet it will not thence follow , that M. VVotton therefore denies the thing thereby signified , ( the rather since that he useth the tearm of meritorious cause applied unto Christ and his Righteousnes so frequently himself ) no more then , that Calvin denied the Doctrine of the T●init● , because r he acknowledgeth that tearm not to be found in Gods VVord To the next s likewise he might have found the like solution , in the very place t whence he had it ; if he had been pleased to deal but half so kindly with M. VVotton , as he dealt with Socinus . For , why may not Faith , tho taken properly , be said to justifie , not per se , or of it self ; ( tho Bucer , as I have shewed , u so also say ) albeit the word Faith be there properly taken , where it is said to be imputed for Righteousnes ? not for it self , as x M VVotton himself expoundeth himself , but for Christ , on whom it relies ; as hath formerly been at large related . For , what y is added of Imputation , is coincident to the former : but that M. Walker with his z cole so o●t new dressed and dished in again , tires out h●s Readers , and may wel overturn their stoi●ck● . The a third consists of the b second and c sixt Queres ; ( for M. Walker loves to turn round ) wherein nothing is truely alledged out of M. VVotton , that any way crosseth Christs satisfaction made , or the price by him paid , for us : and shal thither therefore be returned again ; least by running round in a circle after M. Walker , we grow turn-sick with him . The d fourth is not so much a contradiction found in M Wottons writings to ought of his own , as to the words of the Apostle , Rom. 5. 19. which yet unles they be understood of formal and inherent Righteousnes , ( however e M. Walker tax M. Bradshaw for confounding these terms ) M. VVottoh contradicteth not at all . And yet is it not sufficient to prove a man an heretick , because he contradicts somewhat conteined in Gods Word . since that every error whatsoever in any point of Divinity must of necessity so do . and M. Walker therefore , unlesse he dare professe himself free from all error , must by the same ground withall granted confesse himself to be an heretick . But from his Contradictions return we to his Questions again . His eighth question , wherein he thinks he hath me now on the hip , is f How M. Gataker with a good conscience can justifie and proclaim M. VVotton free from heresie , when he wilfully and perversely denies the very form , essence , and being of justification , to wit , the Imputation of Christs Righteousnes , first simply rejecting it , as being of no use ; and afterwards , as the formal cause of justification ; ( where you have the same colie served you in againe ) seeing he , the said M. Gataker hath publikely extolled and commended for Orthodox , the like Treatife of M. VV. Bradshaw in his funerall Sermon at his buriall , wherein he makes the imputation of Christs Righteousnes the form of justification . In which words , as g he sometime said of the people of Athens , M. Walker blowes and blusters much , but does little . For first , I might demand of him , where I so extolled M. Bradshaws book ? What I spake of it in a short Speech before my Sermon at that time , I have formerly word for word related . But in M. Walkers hyperbolical language , every mole-hil is a mountain ; every rivelet or drilling ril , a flood or a faire river ; every but scanty or sleight commemoration or commendation , an extolling ; every light touch , an Invective ; every error , at least an heresie . Secondly , whether every one that commends a book in such manner as I there did , must of necessity approve it as wholly free from all error . I was by a * worthy Knight sometime demanded mine opinion in a point concerning the seat of conscience , wherein two Divines of special note , run two divers and cros waies , h the one denying it a place in any natural Facultie of the soul , usually assigned ; the other affording it a room in each of them : and professing my self to dissent from either , it was objected to me , that I had by an Epistle prefixed commended the worke of the one , wherein that opinion of his was found . to which I then answered that Gentleman , and so shal now M. VValker , that a book may warrantably for the main substance of it be cōmended as useful , yea as excellent ; albeit the party so commending it suppose the Author of it to have been mistaken in some things therein contained . So did M. Cappel with the same M. Bradshaws book ; albeit in some things therein he dissented then from him , when so highly yet he indeed did extoll it , as you formerly have heard : and my selfe did somewhat the like sometime with M. Eltons Catechetical work to my cost ; though withall k professing , that in divers things contained in that part of it which I had read , I was my selfe of another judgement . Thirdly , what if M. Wotton and M. Bradshaw do not herein at all differ , or crosse either other ? but may very well be reconciled ? may not M. Gataker then at least with a good conscience commend M. Bradshaws booke , and yet pronounce M. Wotton free from heresie , when he saith herein nothing that contradicts that , which M. Bradshaw is here said to affirm ? And that it is so indeed , and in M. Bradshaws own judgement was so , may be easily made to appeare . For doth not M. Bradshaw in his Preface plainly shew , that the word of Imputation is overstrictly taken by some Divines , in which sense M. Wotton seems to him to have denied it ; whereas the word might wel be understood in another , and a larger sense , professing himself so to use it ? So that the bare word rejected by the one , and admitted by the other , doth not necessarily imply any contradiction between them . no more then S. Pauls words , that l A man is justified by faith without works , doth any way contradict what S. James saith , that m A man is justified by works , and not by faith onely . And here I shall again crave leave of my Reader , to insert a short passage out of some writings enterchanged between these two Christian brethren ; both , I hope , now with God , and agreeing in all things ; though in some particulars they dissented , while they lived here . M. Wotton in his Animadversions , which I have by me , on M. Bradshaws book , thus excepts . The third opinion denying all imputation of Christs righteousnes is said to be somewhat erroneous . Yet the same opinion held onely in that strict sense of imputation , which the Autor himselfe rejecteth , and that upon good ground , as he acknowledgeth , is therefore cleered from all erroneousnes . For how can that be erroneous , that is held on good ground ? To which M. Bradshaw thus answereth : Tho upon good ground , as to me seems , you deny imputation in that sense only ; yet your denial of all imputation may notwithstanding that be erroneous ; being grounded upon a supposal of that which I think is erroneous , that there is no other kind of imputation but that , which is answerable to that strict sense aforesaid . By which words it appeares , that the difference herein between them was rather in words , then in points : and that M. Wottons error , as M Bradshaw apprehended it , was only concerning the use of a word , not concerning any point of faith . Fourthly , suppose the difference were not verball , but reall , not in words onely , but in sense and meaning too ; yet would it not therefore necessarily follow , that M. Wotton denieth the very form , essence , and being of justification , because he denies that , which M. Bradshaw affirms to be the Formall cause of it ; or that M. Gataker must therefore of necessity pronounce M. Wotton an heretick ; unles first it be proved that that is indeed and truth the formal cause , of justification , which M. Bradshaw hath assigned : ( which being found onely in a short Summary annexed to his Treatise , n M. Walker himself deems to contradict what is averred in the book ; nor is it at all in the Latine edition , ) and that M. Gataker also is therein of the same mind with M. Bradshaw , which for ought M. Walker knowes , he may not be . Fiftly , I should desire to know of M. Walker , whether he hold not the imputation of Christs active obedience to be the formall cause of our justification : and if he so do ; which , I suppose , he wil not deny ; whether he can with a good conscience pronounce Pareus free from heresie ; notwithstanding that o he denies the imputation of it unto justification , as derogatory from the al-sufficiency of Christs suffrings and his sacrifice ; and consequently ( by M. Walkers inference ) takes away the very form , essence and being of justification . if he cannot , how comes it to pas , that he reckons him here so oft among his Orthodox Writers , that condemn M. Wottons opinions as heretical and blasphemous ? if he can , I see not , why M. Gataker may not do the like by M. Wotton , forought here objected . the argument being as strong ( if not stronger ) against the one as against the other . Sixtly , suppose it were an error , and a dangerous one to , that M. Wotton maintains ; whence knows M. Walker ? or how is he able to prove , that he holds it n wilfully , that is , against his own knowledge , ( for that seems to be intimated ) and perversly , that is , as I conceive him , obstinately ? to make him * a damned heretick . For I suppose , he wil not assume to himself any o extraordinary gift in discerning of spirits . and if he will pretend , that he discernes it by his deeds ; which is hard to do in a point of meer Theorie ; let him take heed , what manner of spirit by his carriage in this busines , being matter of practise , he gives men ground , to suspect or conclude himself to be led by . Lastly , suppose M. Walker to be so sharpsighted , and that he can pierce and peere so narrowly into M. Wottons conscience , as to discern that he doth wilfully and perversely maintain what he holds : yet unlesse that M. Gataker be as quicksighted herein as M VValker , and that he be able to descry in M. Wotton that wilfulnes and perversnes that M. Walker doth , he may still with a good Conscience justifie M. Wotton , and pronounce him ( for proclamations he makes none ) free from heresie ; as wel as the rest of his reverend brethren have done , notwithstanding all M. Walkers evidence given in against him . since that * no man is bound to pronounce or deem of his Christian brother , on the wors part especially , further then himself can see . His ninth question ( to cut it somewhat shorter , that the readers stomack may be the les troubled in taking it ) is this , p How the faithful united to Christ , as their head , and made thereby partakers of his righteousnes and whole obedience to Gods Law , and thereby constituted righteous before God , can without hereticall pravity be denied to be formally righteous by that righteousnes . To which I answer : that first he presumes some things here that are to be proved ; and are ( as he wel knows , ) by Divines not a few of the best note not acknowledged ; as , that Christs Righteousnes consisting in his active obedience is part of that whereby the faithfull are made righteous . Besides , that many things have the faithful interest in by vertue of their union and communion with Christ ; which yet are not imputed unto them for the justifying of them , or for the making of them to stand righteous in Gods sight . The Wife by vertue of her union and conjunction with her Husband , hath a right to , and interest in , all that he hath , yea and in himself to . Yet is it not necessary , that whatsoever she hath joint interest in with him , should therefore go to the payment of her debts formerly contracted : especially , if sufficient be found in any part of it . And that without hereticall-pravity therefore , that which M. VVotton is here charged with , may be held ; especially , unles we wil question the sufficiency of Christs death for the discharge of our sins ; Pareus q his words ( if he be at least of any credite with M. Walker ) above-mentioned wil intimate ; yea the whole discourse , whence they are taken , wil evidently shew . For his tenth and last question , the contradiction is the very same concerning Imputation , that was r formerly propounded , the first in the seventh question . For M. Walker doth but roll s Sisyphus his stone up and down here , until he tire , if not himself , yet his Reader . The question it self is , t Whether M. Wotton be not possessed with the spirit of Socinian blindnes and giddines , when he derides Orthodox Divines , for making every beleever justified by imputation of Christs satisfactory obedience , a Redeemer , Saviour and Satisfier for all the Elect and Faithful . What by Socinian blindnes and giddines M. Walker meanes , I wean not . We use to ask , who are blinder then they that wil not see ? and in this kind M. Walker hath bewrayed too much blindnes in this book . As for giddines , I know not , who are more likely to be possessed of it , then such as run round , like an Hors in a Mil. But how , or where , doth M. VVotton thus deride our Orthodox Divines ? This crime thus fastned upon M. Wotton , M. Walker thus makes good . u For in one of his written papers thus he argues : If Christs Righteousnes and Satisfaction be imputed to every beleever , then must every beleever be accounted a Redeemer , Justifier , and Satisfier for all the Elect. But this is absurd . Ergò , the Antecedent is fals . Where first , I might demand of M. Walker , whether a man must of necessity be deemed to deride him , whom he disputes with , if he shal affirm something to follow from that he holdeth , which he pronounces to be absurd , 2. Whether this speech of M. Wotton were given in to us at our meeting by M. Walker , as part of his Evidence , to make good his Plea against M. VVotton . which unles it were , as it was not , which may appear by his Paralel ; albeit it should contain rank heresie in it ; yet concerns it not us , nor our sentence in clee●ing M. VVotton . For x what Iudge is bound to sentence any man upon evidence not produced ? 3. As for the matter it self , if M. VVotton doe not understand aright , what those Orthodox Divines mean ; as y M. Walker affirms : sure the mistaking of another mans meaning , and thereupon supposing therefore , or pretending , that some absurdity follows from what he saith , doth not in my weak apprehension make a man guilty of heresie . or if it be pre●umed that it doth , I doubt much , whether M. Walker himself may not be deemed one of the greatest hereticks under the Sun. Thus much for M. Walkers questio●● . whereunto he saith a he could ad divers others . But if they be as little to the purpose as these ; ( which howsoever , one only excepted , concerning mine extolling of M. Bradshaws book , do no more concern me to answer , then any other of the eight ) he may do wel to keep them where they are : unles he be desirous to acquaint the world further with his restles spirit ( which he hath sufficiently done here already ) albeit he have neither new matter to enquire of , nor any matter of moment , whereby to take of the truth of that , which under good hands and of oredit sufficient ; hath been related . And the rather may he be advised to conceal them , unles they be more savoury , then what here next ensueth , of b a stinking issue of running cankers in a most foul body , and rotten carcose , that M. Gataker , like a sepulchres dog , hath scratched and raked out of the grave , in writing and publishing of his Relation : ( in which passage also he shews himself turn-sick again : ) otherwise his Readers ( to return his own words ) may wel be forewarned , to stop their noses , ere they offer to read them . Hence he proceeds to charge me ; first , as c profuse and prodigal of my reputation , in subscribing to M. Wottons positions , that they contain neither heresie nor blasphemy . wherein if my reputation●ly at the stake , theirs must lie together with mine , that subscribed together with me . And secondly , with d breach of piety and charity , virulency , defect of humanity and common honesty , in falsly fathering that on those dead Saints , M. Randol , and M. Stock , and those living pious men , D. Gouge and M. Downham , a subscription to those errors , that they saw no heresie or blasphemy in them . All which foul imputations , which herein he would make me guilty of , light full upon those , whom he pretends to be wronged by me , rather then upon me , who relate but their testimony under their own hands . For if ought be falsly fathered upon the deceased , whither of the twain stand guilty of it , they that witnes the thing under their hands , or he that barely relates what they witnes ? Besides I would fain know , what virulency is , or can be , in a precise relation of an other mans words , if there be no virulent matter or manner of speech in them : or if ought be in them of that nature , who ought to beare the burden of it , the Relater , or the Autor . As for his old Cuckows song , e of his blaming our subscription , protesting against it offer to dispute , and mine interposing so , that he could not be heard , nor obtaine a copy of M. Wottons answers , with such other idle repetitions ; they have been before heard and answered : and do here serve onely to raise the bulke of the book ; but do no whit help to prove , what M. Walker here intends , that I have falsly fathered ought upon those Saints deceased . Yea they are of much weight to evince the truth of that , which M. Walker here so eagerly opposeth . For what needed M. Walker to have kept all this coil , and have made all this ado if no such thing had then been , or were about to ●e done ? As little to the same purpose , or to any purpose at all , is it , what he telleth f of a consutation of so much as he could remember of M. VVottons answers , which he shewed to D. Gouge and M. Downham . who I hope , wanted no baiting by him , for what they had done . and that afterward he obtained liberty by a friend to copy them out , labouring for nothing ever more earnestly then to have them published ; which they may beleeve him that list : for who or what hindered him from publishing of them , when he had them ? and that he desired so much the publishing of them , to free himself from those fals reports , that M. Gataker would now lay & fasten upon him , p. 39. in which whole page there is nothing but a short sum of what was before delivered ; of M. Walkers charge and chalenge , and his evidence given in , all under his own hand ; M. Wottons answer , as himself penned it ; the verdict and sentence of the persons appealed to , testified under the survivours hands , and M. Walkers renewing of his charge in print , which himself wil not deny ; and what fals reports of mine can there be in all this ? or if the publishing of M. VVottons answer wil free M. Walker from fals reports , I have therein done M. VValker , it seems , no smal pleasure , and fulfilled , if we may beleeve him , his earnest desire . So far , he saith , he was from pressing D. Bayly to conceal them , as M. Gataker would intimate , p. 37. where I say no such matter , but say onely of the Subscription , that the Doctor refused to deliver it , whether pressed by M. Walker to detaine it or no , I wot not , M. VValker himselfe best knoweth . And indeed what was it to any of us , whether M. Walker had had M. Wottons answers , or no ? This is therefore all but g smoak and dust , raised to dim or dasel mens eyes , that they may not see that , that M. Walker would fain have concealed , and kept ( were it possible ) from their sight . Which having thus made some way to , as he supposed , ( therein overflattering himself ; as h what men earnestly desire , they are easily induced to beleeve ) he falleth now again more directly upon it ; and i tels us upon what occasion , M. VVotton by a fals suggestion , drew D. Gouge and M. Downham some yeers after to give a fals attestation : ( for that is it , that he laboureth throughout this whole Pamphlet , wel knowing how neerly it concerns him , to prove ) k which M. Stock and D. Bayly abhorred to do , repenting what favour they had shewed M. Wotton at first . But here stil l Aqua haeret , the water stayes , and doth not run cleerly away . Nor is M. Walker with all his shifts , able to wind himself out . For is the attestation by M. Gataker related , and by M. Sam. Wotton published , truly related , or no ? If it be truely related , then M. Gataker in relating it , hath delivered nothing but what is true ; to wit , that two such men have under their hands given such an attestation . Again , is the attestation it selfe true , or no ? they that gave it , I hope , wil maintain it to be true . and then have I averred nothing concerning the issue of that meeting , but what is avowed by the testimony of two witnesses , beyond all just exception , and whom M. Walker of all other m cannot with any reason reject , being men chosen to heare and sentence the cause by himself . Who therefore , if he shall stil persist to affirm it to be fals ; I wil say no more , but as that Noble Roman sometime accused by a mean fellow of a very unlikely crime , n Varius affirms it ; Scaurus denies it . Whether of the two do you credit ? so I here , M. Walker the party interressed saies it ; D. Gouge and M. Downham two of his Iudges ( for * so himself tearms them ) men indifferent and unpartial ( however M. Walker is pleased to tax them ) deny it : you may choose whether of the two you wil be pleased to beleeve . Thus at length M. Walker hath dispatched himself , as concerning our meeting , by himself procured and the issue of it . wherein he hath so laboured to vindicate himself , by many falshoods inserted into his report of it ; and , not so much by recharging M. Wotton , as by traducing his Iudges , as men partiall and unconscionable , and such as in favour of M. Wotton did what they were even then ashamed of when they did it , and by all means therefore contended to have it concealed and kept from the light and sight of others after they had done it ; and lastly by heaping on me a whole load of opprobrious terms , for having a hand in the publishing of it ; that in seeking thus to salve his credit , he may wel therein be deemed , to have done no more then to have o washt over a raw brick but , or to have p covered miry durt with reeking dung . Howbeit , tho he have thus rid his hands of our meeting , yet his spite and malice against M. Wotton and me is not yet at an end . For , as for my Poscript , it is q so frivolous , that a short answer wil serve : r one short breath is sufficient to blow it away . And yet let M. VValker who thus here vaunteth himself , like an other s Pyr gopolinices , know , that with all his boisterous blusterings he hath not stirred it one jot , much les blown it away , as he brags ; having not so much as blown upon a good part of it ; because , it seems , he was loath to spend so much breath in vain , that might better be kept for some other use . My t main charge here against him , he saith , is iniquity ; and indeed so u it is , for yoaking M. Wotton with Peter Abeilard , and with Servetus and Socinus , as agreeing with them in such damnable and detestable dotages , as they held and maintained , and for which they were condemned as blasphemous hereticks ; and that upon such slight grounds , as hath formerly been shewed . But w the iniquity , M. Walker tels me , shal return upon mine own head . And why so ? first , for Abeilard , x because S. Bernard ( whose Saintship yet I suppose , need be no part of our Creed ; especially , if all be true that our Walter Mapes y reports of him ) saith he held , that our sins are not punished in Christ , and that it had been injustice in God to punish one for another , and to impute the obedience of one to another . I demand not of M. Walker , where Abeilard saith ought of the imputing of the obedience of one to another , or where Bernard charges him with the deniall of it , as a thing unjust . tho I suppose , he would not easily be able to shew either . But I aske , where M. Wotton ever said , what Abeilard is here reported to have held , that our sins are not punished in Christ ; or , that it were injustice in God to punish one for another . If he cannot shew this ( as hitherto he hath not done ) he is ( and may be deservedly so censured ) a malicious slanderer of his brother . Howbeit , if these words of M. VVotton , which M. Walker could not be ignorant of , do not speake the direct contrary ; let some part yet of this imputatiou be taken of , if you so please . a Christ , saith M ▪ VVotton , hath been punished for us ; we are pardoned for his punishment , Esay 53. 5 What can be spoken more plainly ? M Walkers iniquity therefore herein , is not wiped of , much lesse returned upon me . Besides I find in his Latine Theses before mentioned this Assertion : b This I beleeve , that Christs sufferings are imputed to us ; and we for them obtain from God , pardon of our fins , and freedom from the guilt of them . Then which I maintain , that nothing can be spoken or conceived more true , or more apt for the unfolding of Scripture . Which how wel it sorts with what M. Walker charges on Abeilard , let any man judge . But against M. Wotton c the worst comes last . For M. Walker wil prove him to conspire with Abeilard , Servetus and Socinus in a wors matter than all this ; and that is in the denial of Christs deity . For , d if they denied in plain words the eternal deity of Christ ; so also M. VVotton did in effect . For he held that Christs obedience did serve only to justifie himself , and to bring him into high favour with God : so that God justifieth us by him as by a favourite , only upon condition of our trusting in him . Now where is the infinite valour of his Deity , if he needed justification and favour for himself . Did ever man read a charge more malicious , or more slenderly backt ? For not to question again , whether Abeilard , ( e which M. Walker expresly by name affirms apart of him ) did ever deny , and that in plain tearms too , the eternal deity of Christ ; or where Bernard , or any other saith , that he so did . Tho it be a sin ( we say ) even to bely the devil ; any man much more and so far is Peter Abeilard from denying it in plain terms , that in precise and ful words he affirms it ; ( f I beleeve , saith he , that the Sonne is in all things coequal with the Father ; to wit , in Eternity , Power , or Autority , &c. g condemning withal and detesting Arius ( whom Bernard was pleased to say he had some h smach of ) as one i led by a perverse disposition , and led aside by a devilish spirit , for k making degrees in the Trinity , and teaching the Father to be greater than the Son , and the Son lesser than the Father . That , which it is true indeed , that l Bernard chargeth Peter to have done ; ( and were it true , yet were not in plain tearms to deny the eternal Deity of Christ , ) but Peter flatly denies to be found in any writings of his ; yea m professing to abhor it , not as heretical onely , but as devilish ; nor refusing to be pronounced , n not an heretick simply , but an Arch-heretick , if it could out of any work of his be produced . But to let this passe , I say ; which little concerns us , howsoever it were with Abeilard ; save that o the rule of Iustice and equity requires to do every one right ; and p that we deale with others as we would be de●lt with our selves . First , suppose that a denial of Christs deity might be necessarily deduced from some Positions by M. Wotton maintained . would it thence follow that M. VVotton denies the Deity of Christ ? It is no good consequence . For some thing may follow truly and necessarily from what a man holds ; and yet he not hold it , but deny it ; yea strongly and stifly not in dispute only , but even in judgement oppose it , because he deems the consequence , wherby it is thence deduced , unsound , For example : That which the Lutherans hold concerning the corporall presence of Christs body in the Sacrament , together with the bread , doth by necessary consequence overthrow the truth of Christs humanity . Do any of our Divines therefore charge them , ( tho q they walk along with M. Walker in the way he here takes , in their writings against us ) with the deniall of Christs humane nature ? Or wil M. Walker therefore dare to pronounce Luther an heretick , as denying the truth of Christs humanity ? albeit we know that every true , naturall , and humane body is confined to some one certain individuall place or other , and limited with such dimensions as all men we see are ; which of Christs cannot be truely said , if that be admitted . Yea to turn the edge of M. Walkers argument the other way . By the same reason , from some consequences of M. Richardsons , ( whose authority M. Walker I am sure , wil not waive ) a man may prove , that Turks , Iews and Pagans hold a Trinity of Persons in the Deity , and the Evangelical doctrine of Christs Incarnation . For what Turke , Iew , or Pagan , of any but ordinary apprehension in intellectuals , if he acknowledge a God , doth not hold , that that God doth most perfectly understand himself ? Now M. Richardson in some Essaies of his ; wherein ( directly contrary , as I take it , to what r the Apostle averres ; and yet do I not therefore account him an hereticke , no more then that other Noble s Lord of great note , that hath laboured in the like Argument ) he endeavours to prove , that men by the very light of nature and use of reason alone , may attaine to the knowledge of those two main mysteries of Faith and grounds of the Gospel ; and that they may thereby be demonstrated to those who never heard of or knew them before ; he doth from this Position as generally granted and agreed on , by a continued chain of consequences , as so many links or rundels necessarily depending each on other , thus argu : God understandeth himself most perfectly , ergò he is understood of himself most perfectly : ergò there is a most perfect understander , and a most perfect understood ; and both these are one essence . Again , a most perfect understander , and a most perfect understood : ergò a most perfect conceiver , and a most perfect conceived : ergò a most perfect begetter , and a most perfect begotten : ergò a production of that which is of the same kind : ergò of a most perfect Sonne : ergò by a most perfect Father : which are the Father and the Sonne . Again , God understandeth himself most perfectly : ergò to be the most perfect being : ergò he willeth himself as the most perfect good : ergò from the understander and the understood proceeds a mutuall desire of their essence : ergò a spirit or anhelitus to the same : which is the holy Ghost proceeding from both . Again , what man is there Turke , Iew , or Pagan , that hath any regard of conscience to God ward , but holds that he hath at some time or other offended God by doing unjustly in some one kind or other ? now hence doth the same Autor by a Stoical Sorites , or heap of Ergoes , deduce a necessity of our Saviour Christs Incarnation , for that mans salvation , on this wise . Mans conscience telleth him , that he hath done unjustly : ergò transgressed the rule of justice : ergò the eternall Law : ergò the Law of the eternal God : ergo he is obnoxious to the eternal justice of God : ergò to an infinite punishment : ergò he must be answerable to the same : ergò by suffering eternally , if he answer it in himself , or by any other finite : ergò , he must perish eternally , unles an infinite person undertake the same ; who being infinite can infinitely satisfie with finite sufferings : ergò he must perish eternally , or beleeve an infinite person satisfying for him , as an infinite person offended by him ; and that ( in conclusion ) is Christ , God and Man. For to avoyd prolixity , I wil cut off the residue of this train . Thus from M. Richardsons grounds , by M. Walkers help , there is an incomparablo benefit befaln the whole world , for by this means great part of it , though they never heard of Christ , are sodenly become Christians . For they hold the main Principles of the Gospel as certainly , nay more certainly then M. Wotton denies Christs Deity . Since that the one follows , you see , necessarily ( unles M. Richardson be much mistaken ) from what they hold ; whereas the other by M. Walkers good leave , hath not as yet been shewed to follow so from ought by M. Wotton maintained . and yet , I doubt much , that if trial be taken , we shal scarce find them sound in the Christian faith for all this . In the next place therfore , let us see , what it is , that M. Walker , here tels us , that M. VVotton maintained , whereby he hath brought upon himself so heavy a guilt as the denial of the eternal deity of the Son of God. He held , saith he , that Christs obedience did serve onely to justifie himself , and to bring him into high favour with God : so that God justifies us by him as by a favourite , onely upon condition of our trusting in him . Where M. VVotton saith all this , M. Walker tels us not : and he that twits M. Gataker for his frequent quotations , might justly be taxed both here and elsewhere for a defect , if not default , herein ; and that such , as rendreth him , not without good cause , suspected of some jugling . For that Christs obedience serves to justifie himself , I suppose , no man can deny . since that s our Saviour himself doth thereby usually justifie himself against the false aspersions of his slanderous adversaries . Howbeit to give M. Walker herein the more satisfaction , we wil present him with two testimonies , the one a strangers , the other our own Countreymans . Thus then Gomarus , one of the greatest and eagerest Anti-arminian . t Christ , had he not performed perfect Obedience , had himself been a sinner , and to be punished for himself . And thus M. Dearing in his Lectures upon part of the Epistle to the Hebrews , u Our Saviour Christ , being the eternall Sonne of God , through the work of the holy Ghost , was made man of the Uirgin Mary , and born without original sin ; and by the same spirit filled stil his manhood more and more with grace , til the fulnes of all righteousnes was within him , that so his manhood might inherit salvation , according to the promise , Do this , and thou shalt live . but hitherto as he is righteous , so he is righteous for himself ; and only that man is blessed , who was conceived by the holy Ghost , and born of the Uirgin Mary . What more pregnant ? Again , that Christ for this his obedience was in grace and favour with God , both the Evangelist witnesseth , and himself professeth . * The Father loves me , saith he , because I lay down my life ; as w my Father hath willed me to do . and why not also , x because I do alwaies those things , that are pleasing to him ? And that Christ 〈◊〉 a favourite , helps to bring us into grace with God , I hope no true Christian , either doubts or denies . y God himself so oft implying and intimating the same , and the Apostle so expresly telling us , that z God hath graciously accepted us in his beloved . For as for the condition of trusting in Christ , enough hath formerly been said : and he must needs wilfully wink , that refuseth to take notice of that which so a frequently he must needs meet with in the Gospel , if he but superficially turn over the Books of the New Testament . not to ad , that hence Christian Writers , as wel b ancient as c modern , confirm the Deity of Christ , because we are d willed , and e said to beleeve in him , and pronounced f happy for so doing ; the very * Papists themselves , tho against themselves , applying the same also to this purpose . But that M. VVotton any where hath affirmed , that Christs obedience serves for this end ONELY to justifie himself , ( which comes short of what Socinus himself acknowledgeth ) or to bring him into favour with God ; ( as if he had not been in favour with him before ) is more , I beleeve then M. Wotton ever writ or sayd : sure I am , more it is , then M. Walker gave in in Evidence against him , when he laid as mach in his charge as he was able to reach to , no les then Heresie and Blasphemy . And I am the rather enduced to beleeve that herein he wrongs M. Wotton , because no such restrictive particle is found in that passage of M. Wotton , out of which M. Walker seemeth to have pickt this vile calumny . His words are in a Latine Discourse g cited thence by M. Walker himself , these . All that good will , wherewith God imbraceth us , proceeds from that favour that Christ is in with God. Now in these things is that for the most part contained , that he is by nature the Sonne of God ; that he is perfectly holy ; that he hath performed obedience every way perfect , both by fulfilling the Law , and by perfect performance of all things belonging to the Office of a Mediator . Whence it follows , that those that beleeve are gracious with God also for the Righteousnes of Christ. Whereunto I ad , what follows in the same Discourse a little after . Now Faith is , as a mean , a condition , and , if you please , an instrument of partaking this goodwil of God in Christ. So the part ( or office ) of Faith is no other , then by beleeving in Christ and receiving of him , to perform that which God requires of us to the reconciling , that is , the justifying and adopting of us ; that we may be partakers of the Redemption and life eternal procured for us by Christ. And towards the end : Although I grant , that the justification of a sinner , that is , the Remission of his sins , is to be fetcht properly frō Christs Obedience in the suffering of death : yet by his Righteousnes also in fulfilling the Law , I suppose that we obtain fauour with God. Which words of M Wotton , how they sute and agree , with what M. Walker would here fasten upon him , I leave to be deemed by any one , that hath not his eyes , either blood-shot , or gallshot , as it is to be feared M. Walkers were , when he either read that , or wrote this . Yea but , how doth M. Walker , from what he either finds in M. Wotton , or fathers on him , extract a denial of Christs Deity ? A man had need of a quick fight indeed to discern that , as himself hereafter delivereth himself of it . h Now where , saith he , is the infinite valew of Christs Deity , if he have need of justification and favour for himself ? And is not such a question as this , think ye , enough to stop any mans mouth , or to open it rather , and enforce him to condemn M. Wotton without more ado for an Arian ? But let us put M. Walkers Argument into form and figure , that we may the better descry and see the force of it . Thus then it must be . Whosoever saith ; that Christ hath need of justification and favour for himself , denies his eternal Deity , for he denies the infinite valew of his Deity . But M. Wotton holds , that Christ had need of justification and favour for himself . Therefore he denies Christs eternal Deity . The Proposition of this Syllogism may very well be questioned . For doth not the Word of God say expresly , that i Christ was , and is justified ? doth not the same word say , that k he was in favour , yea that l he grew in favour , both with God and man ? or was not either of these for himself ? Yea but , peradventure he had no need of either for himself . Surely those things , without which Christ as man , could not be , either accepted with God , or entirely happy ; those it cannot be denyed but that be had need of , and need of for himself . But Christ as man , unlesse he had been in a justifiable estate , could not have been accepted with God ; nor could he have been entirely happy , had he not been in favour with God. And what wil hence follow , M. Walker may easily conceive , if he be pleased so to do . Which if to acknowledge be a denial of the infinite valew of Christs d●ity , I know not how any sound divine , exactly herein treading in the track of Gods Word , can be acquitted of Arianism . Nor could M. Walker do the Arians or Socinians a greater pleasure , then if he were able to prove and make good what herein he affirmeth . True it is indeed , that a man may be said to have need of a thing two waies : first , when a man wants somewhat , that is requisite for him to have , when he should have use of it . and so our Saviour Christ had need of meat when he was , m hungry ; and of drink , when he was n athirst . but so he never needed any spirituall grace , or favour with God. Secondly , when a man can not wel be without somewhat , the continuance whereof with him is useful and requisite for him . And so Christ , as man , may wel be said to have had need even for himself of such Righteousnes as might justifie him ; ( else he must have been o guilty of some sin , and p such a sinner , as the Pharisees unjustly charged him to be ; ) and of such favour with God , as should make him , and whatsoever he should do , acceptable unto God. But some question here may wel be made , what should move M. Walker thus to shape his Argument , when he comes to conclude it . For in his Proposition here , wherein his Conclusion lies couched , he qualifieth that , which in his Charge against M. Wotton that should make up his Assumption , with a note of restriction there inserted , but here omitted , he had made to sound much more harshly and hainously , then as here he repeats it . For there it was that M. VVotton should hold , that Christs Obedience served ONELY to justifie himself : whereas here the word onely is wholy left out , as no part of his Argument . Was it , think we , because his conscience gave him some after-check , and told him that he had charged more upon M. VVotton then he was able to make good ? Or was it because his own heart suggested unto him , that this was too gros and palpable a falshood to fasten upon him , who every where professeth his opinion to the contrary , affirming the merit and benefit of Christs obedience to redound also unto us ? so in the very same place , as M. Walker himself also q cites him , he saith , If question be concerning the formal cause of justification , I exclude from it either obedience of Christ. ( to wit , both active and passive . ) If of the Efficient by way of merit , I maintain it to depend upon both . And his false dealing therefore therein might by his own allegations be easily discovered . But whatsoever it was that made him thus to stagger , is not greatly materiall , onely it may not be unusefully observed , to disclose in M. Walker that , wherewith r formerly he taxed M. Wotton ; to wit , such agiddines , procured by his so oft turning round , that he forgetteth the medium of his Argument , wherein the pith of it should consist , tho laid down but two or three lines before , when he comes to conclude it . As for the charge it self , to cleare M. Wotton of Arianism ( that which the divel himself , I suppose , would never have charged him with ; but s tho in words , saith M. Walker he professe the contrary , yet in effect he maintains ; ) I shal not need to say much : his Sermons extant , on the first of S. Johns Gospel wil superaboundantly plead for him , and shew it to be a most shameles slander : unles that M. Walker , by his Chymical faculty , by which he is able to extract every thing out of any thing , can pick Arianism out of those * Discourses , wherein the same is very eagerly opposed , and as substantially refuted . From this fresh Charge , which had it been given in , when time was , and that so strongly backt , and cleerly demonstrated , we could not possibly have avoided it , but must of necessity have found M. Wotton an heretick , Socinian or Arian , no great matter whether if not both : he proceeds to t the poornes of M. G●takers defence ; thinking to excuse M. VVotton , by naming other heresies of Servetus and Socinus , that M. Wotton held not , nor did M. Walker charge him with : and pleading , that , because they were condemned for other heresies , therefore this was no heresie : which yet M. Walker knows to be heresie and blasphemy ; and other learned proclaim it so to be : yea M. Wottons own conscience told him that his opinions were condemned for such ; which for fear of shame therefore he sometimes denied ; and frequently contradicted himself , saying and unsaying , as Socinus his Master often did . To all which punctually in few words . 1. It would deservedly have been expected , that M. Walker having charged M. Wotton , with t maintaining , teaching , and infecting divers , with the most pestilent and dangerous errors and opinions of all that ever the devil sowed among Christian people , the heresies of Servetus and Socinus , those most damnable and cursed hereticks , the greatest monsters that ever were born within the borders of Christs Church ; I say , that having thus charged M. VVotton , he should have proved him to consent with them in those monstrous and most pestile●t errors of all , that ever were by them held and taught : otherwise his evidence falleth far short of his Charge . And surely one of these two M. Walker by vertue of that his charge stands bound to maintain and make good ; either that those prodigious ●●tages and detestable blasphemies of Servetus related by Calvin , ( to let pas Socinus and his denial of Christs deity ) yea not those of him alone , but the like of u the Ophites , the Cainites , the Nicolaitans , the Basilidians , the Valentinians , the Carpocratians , the Marcionites , the Manichees , and the whole rable of abominable old hereticks , whose positions and practises were so hideous and horrible , or so unclean and obscene , that they are not almost to be related ; yet are not so vile and pestilent as are those errors , that either M. Wotton indeed held , or were by M. Walker ( truly , or falsly , shal be all one ) objected unto him ; or els , that , tho these are not so vile and pestilent as those ; that those were none of them by the devill sown among Christian people , but these were . Otherwise , if he wil be but judged by his own words , he must acknowledge himself a most notorious sycophant ; that chargeth so deeply , and so poorly and slenderly makes his charge good . And this , unles he wil eat his own words , how he can avoid , I see not . 2. It is most fals , that I use any such plea , that therefore , what M. VVotton held , concurring ( as M Walker pretended ) therein with them , was no heresie ; because they were condemned for other heresies . For which assertion , I here charge M. Walker with a manifest and palpable untruth : which together with divers others herein avowed by him , until he disclaim and acknowledge , I shal not desire to have further dealing with one that regards no more what he saith . Among other things indeed , which he glides by , I question x his candor , in charging M. VVotton to concur with Servetus in all points concerning the doctrine of justification ; when he produceth y but one short saying of Servetus concerning Abrahams Faith : wherein yet M. Wotton , neither in expresse tearms , and in sense and meaning much les , ( as I have above shewed ) concurreth with him . and withal z I shew by an instance M. Walkers iniquity and unequal dealing therein ; such as himself would by no means admit , or endure in his own case . That which M. VValker being altogether unable to wipe of , he slily slips away , and a insteed thereof shifts in a supposititious absurdity , a brat of his own brain ; to delude his reader , and to make him beleeve , that M. Gataker so argues as himself too oft doth . 3. Whereas he saith , he knows this ( I know not what , of M. Woitons ) to be heresie and blasphemy : what need I say more , but ( as he sometime ) that herein I beleeve him not ; no more then M. Richardson , if ( as c before he told us ) he affirmed on his knowledge , that whosoever lived and died in it should be damned . What he knows , I know not . but what he was able to make proof of , when time was , I know ; and men of as good credit every inch ( what if I said , of as great knowledg to in matter of divinity ? ) as M. Walker , do give testimony thereunto . 4. What he jangles , so much , and so d oft , of other Autors , I leave him to try it out with e him , whom he affirms f to have renewed M. VVottons opinions , and to have filcht all out of his writings . Onely making bold to tel M. Walker , that , when he hath read over a few of Pareus his works , one of the Autors he so oft mentions , and by name that * of his concerning Christs Active and Passive obedience , out of which I have presented him with one or two small snips ; I am half of the mind , that he wil pas the like censure on him also for an heretick , that he hath done upon M. VVotton . And it may not without good ground , of probability at least , be conjectured , that therefore he waived medling with the latter part of my Postscript ; because I therein g evidently shew , that a man may hold not a few points held by Socinus , and yet not be therefore a Socinian heretick . And I would but request of M. VValker , to tel his mind plainly , what he thinks of those , who stifly hold and maintain ; that justification consists wholly in Remission of sins ; that Christs Righteousnes in fulfilling the morall Law is not imputed unto us for justification ; and that God without breach of his justice might have pardoned mans sin , requiring no satisfaction at all for the same ; whether they be Socinian hereticks , as wel as M. Wotton , or no. to which demand if he shal return an affirmative answer , he may be pleased to take notice by h my Postscript , if at least he list so to do , what a large list of new hereticks , never before taken among us for such , must upon his doom now be taken in and ranged in that rank . 5. For his peering so narrowly into M. VVottons conscience , as i before , so here ; I shal leave him to render an account unto him , who k challengeth unto himself that Prerogative , to see into mens souls ; and whose l power therefore M. Walker therein usurps . 6. For M. VVottons pretended contradictions , enough already hath been answered . tho neither is it my part to make them all good ; nor doth it either make him an heretick , albeit they be not all made good ; or prove him conscious to himself , of what M. Walker would thence infer . Howbeit if M. Wottons feare of shame , as M. Walker here saies , induced him unto them ; then had M. Wotton that , which I feare M. Walker too much wants ; since that otherwise he would have been afraid to expose himself so to shame , as by his cariage in this very Pam●hlet , besides what elswhere he hath done . As for Socinus M. Wottons master , as he p●… here to call him : it is no new thing with 〈◊〉 . 〈◊〉 to enlarge Socinus his schoole , and to assigns him schollers , whom he lists , more then a few , who yet abhor Socinus , it may be , as much as M Walker himself doth . For his close , wherein he tels me , thinking thereby to stop my mouth , that m if I wil break forth into a further defence of M Wotton , he wil be as ready to resist me ; taxes M. Wotton , n for professing himself in some things concerning the point of justification , to dissent from them all , whom he speaks of ; wherein he compares , him to Peter Abeilard , who in some things professed to dissent from all the Divines that went before him ; and lastly professes , in some generall and ambiguous tearms , o what his faith is . For all this a short answer ( as himself p elswhere ) wil serve . 1. I never undertook , nor do undertake , any Defence of M. Wotton , as holding no error : whom in my former Relation q I professed in somethings to dissent from , that which himself also wel knew ; and mine Animadversions upon his Book De Reconciliatione in some marginal notes ( wherewith , after my wonted manner , in reading of Autors , for mine own private use , I have ( to use M. Walkers r words ) be daubed my margent , and so marred my book ) wil easily and evidently shew the same . All that I have said , and do stil say , is this ; having witnesses beyond exception to beare me out therein ; that M. Walker was not able to convince M. Wotton of heresie and blasphemy , much les ( as he had charged him ) of the most ●estilent here sies that ever were sowen by the devil , or had sprung up in Gods Church , in that meeting , which he himself had procured for that purpose . And this , let M. Walker shuffle and shift what he can , * like a Foul in a snare , or Fish in a net , or a wild Bull in a toil ; the more he stirres , and strives and struggles , the more he may mash and entangle himself , but he wil never be able to expedite or wind himself out of . For as for his Golias like menacing to resist me ; I shal so s Ulysses ▪ like shelter my self under their sheild , whose attestation I have delivered , that he must first beare them and their credit down before him , ( which I assure my self he wil never do ) ere he shal be able either to lay me on my back , or to maintain his own ground , and keep himself standing in this encounter . 2. For M. Wottons professing to dissent from them all ; wherein he yoakes him with Abeilard . who those all are , I wot not , for I have none of that writing , out of which M. Walker relates this . nor do I find that of Abeilard , that Bernard in this kind charges him with , in any writing of his now extant . that work of his , wherein he had it , ( if at least he had it in any , for some books are by t Bernard cited as his , u which he professes he never wrote ) may be lost . Howsoever , I suppose it no such hainous matter , in something to depart from all Writers known to us , that have gone before us . Sure I am that Iunius and Tremellius , in translating and expounding some passages of Scripture , departed from all known Interpreters that had gone before them : as in that x place of Malachy ; for which those of the weaker sex are beholden to them ; that in all , even the best , translations ever before ran ; If thou hate her , put her away . tho y some indeed of the Jewish Rabbines directed to that , which those famous and worthy men , never sufficiently commended , admitted , against all that had before them taken pains in that kind . and they might wel therefore have said , as Bernard sayes that Peter Abeilard did ; All Interpreters before us thus translated this place : but we cannot therein concur with them . yet is not their interpretation , that I know , therefore deemed the les sound Yea I suppose , that if all M. Walkers own , either Sermons or Assertions were sifted , the like , Omnes alii sic ; Ego verò non sic ; would be more then once found in them . He that to prove , the Swedes to be the people designed by Gods word for the destruction of the Romish Babylon , should affirm that that prophecy , wherein people are willed to a come from the utmost border , or end ( understanding it , of the world ; which yet is not necessary ) to destroy Babel ; was never fulfilled in the destruction of the Chaldean Babylon ; should therein , I suppose , cros all Interpreters of holy Writ that are commonly in hands . Which whither M. Walker , as some report , have affirmed or no , is best known to himself . But sure I am , as I have formerly touched , concerning the ground of mans fall , I have heard him profes himself to dissent from all our Divines ; laying withal a very foul aspersion upon all that therein dissented from him . Howsoever since that in these latter times , it hath been by Gods Spirit foretold , that b knowledge should encrease ; yea reason it selfe , besides dayly experience telleth us the self-same : for , notwithstanding the diligentest searches of all foregoing ages . c truth much of it remaines stil undiscovered , and d it is an easier matter to ad to former discoveries , then to discover things at first : they may see most , that come last : and we find it in all other learning and knowledge , that those things have in these latter days been brought to light , which in former ages , for ought that can be discryed , were utrerly unknown ; I suppose , under correction , that it ought not to be deemed any just cause of aspersion , if a man shal , with modesty , rendring at least some reason of good probability for his so doing , profes himself compelled in some things to depart from all those , that to his knowledge have dealt in some argument before him : especially if he shall withall ( as the same Peter in the very entrance to his Introduction unto Divinity doth ) profes himself g ready to give satisfaction in ought said amisse by him to any man ; who either by force of reason , or by authority of Scripture , shal thereof convince him ; either by altering , or by expugning it . That so , saith he , tho I be not free h from the evil of ignor●ne ; yet I may not incur the crime of heresie . i For it is not a mans ignorance , but his proud obstinacy , that makes him an heretick . Nor , may I wel ad , were the bare profession of dissent in some particulars from all other Orthodox Divines presumed in either , sufficient to make , either M. VVotton , or Peter Abeilard an heretick . Lastly , as concerning M. Walkers profession of k his Faith , that l he purposes to live and die in , tho I know not what authority M. VValker hath to compose a Creed for every one to subscribe to : nor do I deem it necessary unto salvation , that every one should in all things be of his belief . Yet this his form , ( like m a Yragik buskin , that may be drawn on either leg ) is in such generall and ambiguous tearms conceived ; ( lest he should exclude from it some of those Writers , whom he crakes so much of , as concurring with him in condemning M. Wottons opinions for heretical and blasphemous ) that M. VVotton himself , I verily beleeve , were he alive , would not refuse to subscribe to it . And M. Walker wel knows , that , were he put to explaine it , and to declare more distinctly , what he means by Christs righteousnes , and the fulfilling of the whole Law for him , one at least of those worthies , whom he hath so oft in his mouth , ( to say nothing of another of them , whom yet so highly he extols ) would not only refuse to subscribe to , but condemn some part of his Faith o as a vain refuse and subtilty , not agreeable to Scripture ; but such as taints the purity of Orthodox doctrine , rends in pieces that righteousnes , whereby we stand just hefore God , p derogates from the death of Christ , and q makes his Cros and his satisfaction by death for our sins , wholy needles and superfluous . Which speeches of his ( and Pareus his they are ) if , to M. Walkers eare they sound not as hereticol and blasphemous , I wonder how ought should in M. Wottons writings . And so I shal take my leave of him ; leaving him to reconcile himself to Pareus , since that M. Wotton is now departed , who yet herein jumpeth not wholy with him ; and wishing him a little more sobriety and modesty toward his Christian brethren , that have not so ill deserved , either of him , or of Gods Church , as to be thus scandalously taxed , traduced , railed upon , and reviled , as by him they are , both here and elswhere . FINIS . Notes, typically marginal, from the original text Notes for div A42456-e330 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact. ep . 34. c Vindica● . p. 34. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicet . in Andron . l. 1. c. 6. e Vindic. p. 1. f Ut in eis duarum rerum majorem babeas rationem , pietatis & modestiae . 10. Rainold . ad Alb. Gentil . ep . 1. g Quod me modestiae laesae facis tu reum , — non vides te cum eo fic agere imperiosè , qui Papae imperium contemp●it , & exulare patriâ potuit & universo regno papali ? Alb. Gentilis al 〈◊〉 . Rainold . ep . 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de amie . & adul . & de util . ex inimic . ex Platone de leg . lib. 5. i Rom. 14. 4. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Moschio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionys. trag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Archiloch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripi● . Antigon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Phaeniss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . Ajac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor . Stasim . in carm . Schol. ad illud Aristoph . Paco . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Suidas . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hinc diverbia illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoph . Avib . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph. Ajac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert. Menedēm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . de sect . Et vulgare illud , De mor●…is nil nisi bonum . Quod 〈◊〉 Solonis lege tractum est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Sol. è Demosth. in Leptin . et in Baeot. Et Chilo Sparta . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Laert. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P ato politic . l. 5 Ael●aao Sopb●stae , qui in lmp●ratorem defu●ctum Stylum strinxe ▪ rat , Phil●stratus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hinc Antholog . l. 1 , c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Audet vel lepus exanimi ●●sultare lconi . Hectorique jacenti insultat Danaûm ignavissimus quisque Iliad . 〈◊〉 . Et Quamlibet ignavi praecipitata premunt . Naso trist . lib. 3. eleg . 11. Nec Plancus illepidè , eum diceretur Asini●s Pollio orationes in eum parare , quae post mortem P ▪ anci ederentur , ne respondere posset , cum mortuis non nisi larvas luctari : quo apud eruditos nihil impudentius judicatur . Plin. praefat . Hist. nat . Itaque Maro AEn . l. 11. Nullum cum victis certamen & aethere cassis . Deest , esse oportet . Serv. m See Pet. Moulins of the Eucharist . chap. 13. n Hebr. 12. 25. o Terra novissimè complex● gremio , tum maximè ut mater operiens , nullo magis Sacramento , quam quod nos quoque sacros facit . Pl●… . Hist. Nat. l. 2. c. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pl●t . de ●olon . leg . p Uhi corpus homi●is demortui co●aas , sacer esto . Numae lex . Sep●●chrorum sanctitas in ipso solo est , quod nul â vi mov●ri nequ● dele●i potest . C●c . Philip 9. Ebustis defurctorum lapidem movere , terram evertere , cespitem evellere●proximum Sa●rilegio majore , nostri semper habu●runt . Iulian. Cod. l. 9. tit . 19. leg . 5. ●nde emen●andus Cod●x . Theodos l 9. tit . 17. l 4. Defunctorum cineribus violentiam inferre , sacrilega praesum●●● . Valent. novel , tit . 5. Ne Sepu●●hra quidem dirip●r● & ca●avera ●poliare illicitum ducebant ●a●rilegae v●…pilatorum manus . Eu●eb . Hist. Lat. vers . l. 3. c. 4. Sacrilegae bus●is abstinuere manus . Senec. epigr. 4. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Menex . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr● Euag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyb ▪ l 8. Siquis est sensus in morte . Cic. Phil. 9. Siquis inferis sensus est Sen ad Po●yb . 6. 18. Siquis vit● digressis est dolor . Ammian . l. 30. r Sic enim & nostri . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. in Iul. 1. Idem in Cae●ar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Pasc● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s Abiit , non obiit . Ambr. Theodos. t 〈◊〉 reliquias dissipari ▪ jussit , acerbiore odio , quam si tam sapiens fuisset , quam v●●emens fuit . Cio . de leg● l. 2. u Pag. 1. x Galat. 4. 29. with Gen. 21. 90 y Letter to M. Wotton Vindic. p. 15. z Ibid. p. 16. a Ibid. p. 10. & Relat. p. 4. 5. b Psal. 69. 26. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . O●ys . 〈◊〉 . & Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odys ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . N●m . 1. Gr●gor . Stasim . in Iul. 1. & Greg. Pr●●b . in vit . Stas . e Res est sacr● , miscr . Sen. c. epigr. 4. * Pag. 2. e Pag. 3. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apud Suidam N. Q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sext. Empir . Pyrrhon . l. 1. c. 29. Alex. Aphrod probi . l. 1. q 101. Alarcus lmper . co●mert . l. 6. § 57. Greg. Stas . desed ▪ constant . g Relat. P●st●c● . P. 40. h ●…d . p. 55. i Relat p. 1. 3. * Relat. p. 3. i Conclusio partem sequior●m sequitu● . * Relat. p. 5. & Vindic. p. 16. * Relat. p. 38. i Pag. 5. k Pag. 5. l Socsnianisme discovered , p. 1. 4. m Parall . Error . 1. & 3 Relat. p. 11. 14. n Rom. 4. 3 , 5 , 9 , 22 , 23 , 24. o Rom. 4. 3. p Agitur hîc de eo , quod ipsi d De● imputatum est , nempe de lpsius side . Beza in Rom. 4. 3. q Paulus activam locutionem passivè convertens , praetermittit affixum Hebraeum , quod vertere potuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ipsam videlicet s●…m Abrahami . Sed hoc ipsum p●stea disertè bis expri●it . nempe versu 5 & 9. Ibid. r Idem valent , Deus imputavit fidem , & sides a Deo est imputata . Quantum ad sensum duo continet hoc eloquium ; Primò fidem Abrahae ; Credidit A. Deo. deinde , fidei fructum , & imputata est ei ( fides ) ad justitiam . Par. in Rom. 4. 3. s Et imputata est ei ( fides ) pro justitiâ . Fructus fidei Abr. significatur , gratuita justificatio . Ibid. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non impersonaliter reddi debere , imputatum est , sed passive , imputata est , nempe fides , ex Hebrae● textu , & Apostoli declaratione . Vers. 5. & 9. manifestum est . quod ad sensum Scripturae recte intelligendu●… refert observare . Ibid. v Relat. Postscript . p. 58. u Apostolus justificationem in solâ remissione peccatorum constituit . P●ran Rom. 4. 7. Dub. 5. * Manifestum est , non imputar● peccatum , poni pro justificare , Lub . ad Socin . l. 2. c. 2. p. 124. col . 2. Saepe ostendimus justificationem contineri gratuitâ peccatorum remissione . Ibid. l. 4. c. 10. p. 551. col . 2. x De justitiâ Christi Activâ , & Passiva Epist. ad Com. Lud. Witgen . y In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est justitia duplex , divina & humana . Humana est inhaerens , & acquisita , illam vocant habitualem ; hanc meritoriam . de illa loquitur Apus . Heb. 7. 26. & 1 Pet. 3. 18. de hac Rom. 5. 9. per unam satisfactionem . v. 19. Lubb. c●ntr . Socin . l. 3. c. 5. Sanguine , srve obedientiâ Christi justificamur formalite● ; fide instrumentaliter . Ibid. c. 2. p. 355. Duo ad justificationem reqiruntur ; unum , ut Christus pro peccatis nostris mortuus sit , atque ita pro eis satisfaciat : alterum , ut nos hanc Christi solutionem five satisfactionem vera fide recipiamus . Ibid. l. 4. c. 9 p. 547. Haec justitia , s●ve obedientia , iive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi , sive denique sacrificium , sive sanguis Christi , sive solutio pretii redemptionis nostrae à Christo sacta , absolvit nos 〈◊〉 reatu , constituit nos justos , justificat nos , &c. Ibid. c. 1. p. 445 , 44● . Christi enim obedientia , quam Patri in morte pro nobis praestitit , est vera illa justitia , quâ Patri reconciliamur . Ibid. c. 4. p 472. z Qui obedientiae activae , aut sanctitati nativae , meritum justitiae ascribunt , mortem Christi sine dubio inanem reddunt . Par. de justit . Christi activ . & pass . pofit . 5. p. 181. c M●rti Christi justificationem contra Scripturas derogant . Ibid. p 182. * Letter to M. Wotton . p. 15. “ Pag. 6 , 7. * Pag. 3 , 4. a Answer to error 1. Relat. p. 22. b Pag. 5. c Ibid. d Sic scil . beare solet ami●os . e Relat. Paral. error 2. p. 13. f See Relat. p 54. g M. Walkers Socinianism discovered and confuted . p. 6. h Ibid. Epist. p. 2. i Socin . disc . p. 7. i Pag. 5. k Nec saui esse ●…is non●…nus jaret Orestes Pers. sat 3. l Pag. 5 9. m Pag. 5 , 6. n Pag. 6. o Pag. 6 , 7. p Pag. 8. q Pag. 8 , 9. r Pag. 7. s Pag. 13. * Epist. before his discovery p. 5. t Pag. 6. u Pag. 25 , 26. x Dan. 12. 3. y See Vindicat. p. 34. 35. z Quid interest Deos neges , an infames ? Senec. ●p . 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de . supers●it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Porphyr . de abstin . l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphani aneor . §. 9. a Relat. p. 4. 5. b Vindic. p. 9. 18. c Vindic. p. 10. d Pag. 12. e Pag. 12. f Pag. 13. g Pag. 13. h Pag. 7. i Pag. 13. k Pag. 14. l Pag. 15. * M. Eg●rtons Letter to M. Wotton . n Vindic. p. 9. o Pag. 19. p Vindic. p. 19. q See Relat. p. 56. r Vindic. p. 19. s Ibid. t Ibid. u Pag. 22 , 23. x Pag. 19. y Pag. 1. a Pag. 19. b See of Pavl and Barnabas , Acts 15. 39. Chryso●●ome & Ep●…mus , S●crates Hist. Eccl. 〈◊〉 . 6 c. 13. Hierome and Aug●stine in then Ep●stles to either Hierome & Ruffine , in Hieromes Epistles and Invectives . c Pag. 〈◊〉 . d Relat p. 13. e Vindic. p. 19. f See Relat. p 8 , 9. g Pag 15. h Pag. 19. 20. i See Relat. p. 9. k Pag. 19 , 20. l Pag. 20. m Pag. 22. n See Relat. p. 10. o Zeno Phocylidis dictum illud notabat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de Stoic . contradict . §. 4. p John 7. 51. Act. 15. 16. Neminem praedamnare incognità causa licet . Lactant l. 5. c. 1. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Anton. M●… . 〈◊〉 . c. 53. r Qui statuit aliquid . parte i●auditâ aliera ; AEquum licet fiatu●rit , ●aud aequs fuit . Sence . Med. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . s Iudex damnatur , cum nocens absolvitur . P. Syrus . t Pag. 20. u Ibid. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Muta persona . y Pag. 22. a Pag. 20. b Quo teneam vultus mutantem Protea nodo ? c Relat. p. 9. d Relat. p. 9 , 10. e Prallel . Er●or . 2. Relat. p. 13. * Relat. p. 36. f Fidem inserit , ut d●ccat Pidem esse conditi●…m , sub qua Christus nobis datus est propitiatorium . Pareus in Rom. 3. 25. g Conditio , qua propriè justificamur , ea est , ut in Christum credamus . Fox de Christ. grat . justif . p. 244. * Promissio Evangelica nullā exigit conditionem aliam , praeter fidem duntaxat , qua credimus in filium Dei. Ibid p. 240. h Reform . Cathol . Point . 4. of Justificat . the manner , Differ . 2. Reason 1. i M. Wil. Pe●bles Uindiciae . Or , Plea for grace , that especially of faith . k M. G. Walker Epist. to the Christian Reader . l Ibid. m M. W. Pemble , Vindiciae Fidei , or , Of justification by Faith , Sect. 2. chap. 1. p. 23. n Ibid. p. 22. o Ibid. p. 24. p The Reformed Churches thus explaine themselves . Ibid. p. 23. q Parall . Error . 4. r Relat. Postsc● . p. 46. s Relat. postscr . p 46. t Rom. 4 3. 9. u Ubi promittenti Deo f●…miter credidit , est illi ejusmodi si●●s loco justitiae imputata ; hoc est , Ob ca●a Fidem justu● est a Deo reputatus . Muscal . in Gen. 16. 6. x Psal. 8. 3. 6. y Psal. 74. 3. z Epiphan . haer . 70. §. 2. Aug. de haeres . c 49. a John 14. 28. b Epiph. haer . 69. §. 17. Aug. de haeres . c. 49. c Creed of Constantinople , commonly called the Nicene Creed . d Isidar . Origin . l. 7. c. 5. Socrat. bistor . l. 7. c. 23. Euagr. l. 1. c. 7. e Onuphr in vita Ius 3. Pp. Dr. Field of the Church , l. 2. c. 9. & l. 3. c. 1. Breerwood of Relig. & Langrug c. 25. p. 183. f Aio . Christian non solum egere cam caeteru sed multo plus egere quam caeteros . sunt enim quibus et si desiat multa , non desunt omnia . Chris●us tantummodò solus est , cui nihil est , quod in emni humano g●n●re non desit . Salvi an . ad Eccl. Cathol . l. 4. g Non eget mi●●riâ , sed eget misericorata ; noo eget ●eitate prose , sed eget pietate pro suis. Ibid. h Sext Decretal . de verb. si●g 〈◊〉 . exi● t. i Extr. de ve● sign . c. Ad condi &c. Quia quorard●… . k Christus summus & maximus peccator . Luth. in Gal. 3. 13. p. 459. quo nullus major in mun . do . Ib. p. 453. l Omnium hominum peccata omnia in se suscep● . lbid . p. 458. & 453. P●rsonam 〈◊〉 ●●ndam gerendam ●…pit ; ●…que reus factus est peccaterum totius mu●di . 〈◊〉 . p. 4●6 . m Christus quatid●● peccat : & ex quo fuit Christus , quotid●… p●… it . Aug. d. Rom. de sacram . Christ. & Eccles. l. 1. n Nod , ●e capite , sed de membris , que cum Christo capite , sunt unus Christus . Idem . o Rom. 8. 1. & 16. 7. p 1 Cor. 6. 17. Omnes Sancti & fideles cum homine Christo sunt unus Christus . Aug. de pecc . mer. & rem . l. 1. c. 31. Caput enim & corpus unus est Christus . Idem de Trmit . l. 4. c. 9. & in Ps. 54. & de verb. Dom. 49. & 65. Bed. in Ioan , 17. Bern. ●p . 190. Christus cum totâ suâ Ecclesia , una persona est . Greg. in Ps. paen 5. q Gal. 3. 16. 1 Cor. 12. 12. r Conc. Basil. sess . 22. s John 9. 24. t 1 Joh. 5. 18. u 1 Joh. 3. 9 x Epipban . her . 59. § 6. y H. N. Terri Pacis c. 34. & 36. I. R. of Family of Love , D. 5 , 6. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex Platone Plut. Symp●s . l. 7. c. 5. & 8. & de esu carn . l. 2. & Greg. Stas . de Ma●tyr . & ad Iul. exact . b Math. 26. 61. Marke 14. 58. d John 2. 10. f John 2. 21. g John 1. 14. Col. 2. 9. John 2. 19. h John 2. 20. i Uideantar Ios. Scaliger de Emendat . Temp. l. 6. p. 534 , 535. Phil. Lansberg . Chronol . sacr . l. 3. c. 18. Tho. Lydiat . Emend . Temp. A. M. 3991 , & 4037. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ioseph . antiq . l. 20 c. 8. Gr. 17. Lat. ad Albinum abitu●…ntem , circiter quadriennium ante excidium . n Math. 24. 1. Marke 13. 1 , 2. Ios●ph . antiq . l. 15. c. 14. & belli 1. l. 7. c. 26 , 27. Gr. Lat. 12. vide Ri●…n . 45. &c. l Hieron . in Hagg. 2. Chrysost. in 1 Cor. orat . 34. Fr. Ribera in Hagg. 〈◊〉 . n. 37-52 . m Hagg. 2. 8 , 9. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 8. 11 , 〈◊〉 ▪ q Ios. ant . l. 15. c. 14. r Marke 14. 59. s I. H. Christianity maintained chap. 9. § 3. p. 66. t Preface n. 8. u I H. Ibid. p. 66 x Ibid. p. 67. y G. C. P●eface to the Author of Charity maintained , num . 8. * Io. Speed in Ed●… . 4. § 3. a Vindicat. p. 20 , 21. b Pag. 21. c Pag. ●1 . d Fingunt , que vera negarent , Dum credi , quod non contigit esse , volunt . e Relat. p. 6. f V●… . p. 21. g Pag. 24. h Pag. 21. i Ibid. k Ibid. l See Relat. p. 38. m Vindic. p. 20. n Pag. 22. o Damna●i ubi jam jure sese sense●…t sontes , iniquos conqueruntur judices . Sons nemo sese jure damn●tum volet . p Vindic. p. 4. q G. W. Letter to A. W. Vind. p. 15. r Luke 18. 2. s Luke 18. 5. t Pag. 21. u Pag. 4. x Pag. 22. y Pag. 4. a Pag. 24. b Pag. 1. c Pag. 24. d Ibid. e Pag. 5. * Ibid. e In Elench● disput . Fr. Gomari : & Disceptatione cum Lud. Lucio . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Ethic. E●…dem . l. 7. c. 12. Pausan. Phocic . Plut. Thes. Laert. Cleanth AElian . Hist. var. l. 12. c. 22. Hephaest . nov . Hist. l. 5. apud Phot. cod . 190. Ephipp . Pelt . apud Athen. l. 7. Zenob . adag . 548. Varro . satyr . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ne Hercules quidem adversus duos . Zenob . adag . 549. Suid. 1116. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat. Phaed. & Euthyd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem . leg . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristid de ●betor , 2. Eccles. 4. 12. h Guil. Tilen . de Si●r . Lub . h Pag. 22. l Ibid. k Ibid. * Paralel . Point . or Error 2. Relat. p. 13. 36. l Ibid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de Isid. & Osir. m Relat. p. 35 , 36. n Fictio personae . o Pag. 22. p Pag. 22 , 23. q Maro AE● . l. 1. r Pag. 21. s Pag. 2. t Illo per se ac propriè justificamur , quod dum adest nobis , & Deus & homines nos justos pronunciant , dum abest , injustos . Fides illud unum est , quo si polleamus , Deus & homines n●s inter justos numerant ; sin minus , inter injustos . Ergo , &c. Bucer . praefat . Enarrat . Epist. Paul. c. 7. § 1. Syllog . 1. a Ans. to Err. 3. Relat. p. 27 , b Fides , tanquam qualitas , habitualiter non justificat ; ncque m●teria est justificatīonis nostrae , neque forms : e● solâ ratione ad justificationem valet , quod in Christum recumbat , ad veniam delictorū propter ipsius obedientiam adipiscendam Ad dissert . 1. § 9. c Fides certè non justificat , nisi tantum per & propter Christi obedientiam . Cum dicitur ad justitiam imputari , quid nos praestare oporteat , ut per Christum justificemur , significatur . Ibid. d Fide justificari dicimur , non tropicâ , sed propriâ l●cutione : qu● significatur , fidem illud esse , quod Deus à nobis flagitat , ad justificationem conseqendam propter Christi ●bedientiam & sacrificium . Ibid. e Parall , Error . 3. Rela● p. 14 : f Neque tamen interea tortuosas bujus Sophis●● figurat admitto , quum dicit Eidem esse Christum . Calvin , Iastitut . l. 3. c. 11. § 7. g Inscitè sidem , que instrumentum est duntaxat p●rcipiendae justitiae , dic● misceri cum Christo ; qui materiaris causa , tantique beneficii autor simul est & minister . Ibid. h Iam expeditus est nodus quomodo intelligi debeat vocabulum fide i , uhi de justificatione agitur . Ibid. i Rom. 3. 28. & 5. 1. & . 4. 5 , 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ma●c . Imp. l. 10. § 13. l Vindic. p. 23. m Ibid. p. 23 , 24 n See M. Egertons Letter before produced : and his peicing up of M. Wottons assertions . o Vindic. p. 21. p Ibid. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tim●us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyh . l. 12. r Vindic. p. 24. s Ibid. t Ibid. p. 24 , 25. u Pag. 25. x Ibid. y Nul'us reli●tus est ●edius locus , Nisi sit vita aeterna , extra r●gnum caelorum ; qui●q●i● ad regnum Dei non pertinet , ad damnationem sine dubio pertinet . Aug. de verb. Ap. 14. Credite mihi fratres . duo sunt loca ; & tertius non est ullus . Idem . de temp . 232. Tertium penitas ignoramus : nec in Scripturis Sanctis inveniemus . Idem hypognost . l. 5. a Pag. 25. b Pag. 26. c On his death-bed , Pag. 25. a dying man. p. 26. d Pag. 26. e Ibid. f Relat. Postsc . p. 50. g Pag 8. h Pag. 24. i Pag. 9. k Pag. 30 : l Answer to two Treatises of M Io. Can. m Pag. 30. n Pag. 26. o Io. Can of necessity of separation from non-conformists principles . p. 127. of which see Preface to Rejoinder , p. 11. p Ex pauculis guttis dignoscitur maris 〈…〉 non ebibatur . 〈◊〉 . l. a. c. 34. p Chap. 2. & Chap. 9. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. ●●irac . c●●ib . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ep . 13 & 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ide● . apolog . Fallit enim affectus . Pli●… . l. 4. ep . 44. & amantium caeca sunt judicia . Hieron . ad Ioan. Hierosol . r Sir Edward Cook then Lord chief Justice . s See M. Prinnes p●eface to his Treatise of the perp●tuity of Faith. t ●orense vocabulum . Calviu . iustitut . l. 3. c. 11. § 3. Chemnit . exam . Conc. Trid. part . 1. de vocab . justif . Pet. Mart. in Rom. 8. 33. Bucer . praefat . in Epist. Paul. c. 8. Par. in Rom. 3. 28. & resp . ad dub . 7. Chamier . Pa●strat . tom . 3. l. 21. c 14. § 10. Bellarm. de justif . l. 2. c. 3. except . 1. & 2. u Deut. 25. 1. Psal. 82. 3. Prov. 17. 15. Esay 5 23. & 43. 26. That is in English. There hath been sent me from London by M. Cappel Pastor of the French Church there , a little book of justification , small in bulke , but in learning , wit and acutenesse very great , written in English by William Bradshaw . This because it much pleased me , and Gomarus and I had but one copy between us ; I translated out of hand for mine own use into French , and left the English copy to Gomarus . I will speake ingenuously . I never hitherto read ought in any humane writing of dogmaticall Divinity , that so exceedingly liked me . So learnedly , acutely , closely , solidly , pithily , both plainly , and yet with ●dmirable brevity , is this whole Argument most fully comprased , and thoroughly handled by you . I want words , wherewith to commend and extoll it according to its desert . I have oft read it over ; and yet never had enough of it , but the oftner I repeate it and reade it over againe , the more eagerly is mine appetite stirred up unto it so great splendor and light of learning , of Art and wit shineth forth in it . And so forth . For the rest is a discours concerning some particulars , wherein he desired further satisfaction , treading wholy then in Piscators steps . That is in English : Right worthy sir , I wrote before to you , that I had received your truely golden little book of justification , enlarged by you , and turned into Latine ; and that presently , but hostily , I read it over , so eager an appetite had I to it , by reading the other Edition of it in English before . Since that I have read it over againe , not once but often , and taking leisure thereunto . Which the oftner I reade over againe , the more it pleaseth me , and is approved of by me : so accurately and exactly is it composed by you . I hope this birth and issue of your mind will find approbation with peaceable and moderate dispositions , on whether side so ever they are ; albeit you condescend not to them in all things that they require . You pace so in the middest between either opinion , that you ought not to displease either of them , if they truly love peace and concord . a Pag. 26. b Pag. 26 , 27. c Dolosus vers●tur in universalibus . Reg. Iur. d Ecquis innocens esse pote●j●● si acousasse sufficiet ? Iulian. apud Ammian . l. 18. e Pag. 26. f Sicnt ex Ennii stercore aurum V●rgilius . g Math. M●…inius . h Multa discimus p●eri , de quibus dubitamus senes . i Fat●or me ex corum rum●ro esse co●ari . qui s●ribendo pr●fi eiunt & pro●fiendo scr●…t . Aug ●p . 7. * Opuscula me● retractanda suscepi , ut nee meipsum in o●…ibus me secutum demonstrem . Aug. de persever . c. 21. k Nullus mihi pudor est , ad meliora transire . Ambr. Ep. 31. Turpe est n●…tare are sententiam ; sed veram & rectā . nam stultam noxia●ve & laudabile & salubre est . Aug. ep . 210. Optimi enim est propositi , laudandique consilii , facilè ad veriora traduci . Victor apud Aug. de orig . anim . l. 2. c. 16. l Non est levita● ab errore jam cognitodiscedere . h●ec verò superbae stultitiae persevera●tia est , Quod semel dixi , fixumratum sit . semel placita semper maneant , nec ulla in libris meis litura fit . Sen. de benef . l. 4. c. 38. & de beat . c. 8. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . M. Anton. l. 6. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictet . Stob. c. 5. n Est virtus summa veritati cedere . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phi●onid . A jure vinci praecluis victoria est . Grot. A veritate vinoi res pulcherrima . A veritate ●in . ●i , lau● est , baud probrum . p See Pareus de Ast. & Pass . Chr. Ohed . Pofit . 1. p. 180. q See before M. Bradshaws Prefac . r 2 Cor. 5. 21. s Elenchus Disput . Fr. Gomari : & Disceptatio cum Lud. Lucio . t Debere me multum profitebor , amicè decteque potior a suggerenti . Lud. Vr●es praefat . in Aug. de Civ . Dei. In aere me ejus futurum profiteor , qui candidè caftigarit . Zinzerlin . promiss . erit . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De●…crit . & Isocrat . Stob. c. 13. & Anton. 〈◊〉 . l. 1. ●78 . x Vitium ●xoris aut tollendum , aut f●rendum est . qni tollit vitium , uxorem commodioreet praestat . qui fert , sese meliorem facit . Varro . Gel. l. n. c. 17. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Gorg. Method . apud Epithan . haeres . 84. § 43. Gregor . Naz. apud Max. c. 31. a 1 Cor. 1. 12. Rom. 16. 18. b Jam. 2. 1. c 1 Cor. 11. 1. d 1 Cor. 3. 3. & 11. 18 , 19. e Act. 5. 17. & 15. 5. & 24. 5 , 14. & 26. 5. & 28 , 22. 1 Cor. 11. 18 ; 19. Gal. 5. 20. f Tit. 3. 10. g Gen. 49. 6. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Gorg. Nullius addictus jurare in verba magist●i . Flac. epist. 1. i Pag. 27 : k 2 Pet. 1. 12. l 1 Thes. 5. 13. m Charitas , quandiu hîc vivitur , augeri p●test . quamdiu autem augeri potest , profectò iilud quod minus est quam d●bet , ex vitio est . ex quo vitio non est , qui non p●●cet . Aug de perfect . just . c 15. n See a list of them Relat. Posts● . p. 61. u Pag. 26. p Pag. 27. q See the Preface prefixed to the Reader . r Legatur Antidiatribe Ame●●o Voeti●que r●po●●ta : & Responsio Balmfordo reddit● . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . âe Dionys. Longino Ennap . in P●rphyr . oui & in AEdes . Socrates . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arifla . thet . l. 3. c. 14. a Pag. 27. b Pag. 27. c Relat. p. 36. d Relat. p. 38. d Pag. 27. e De Act. & Pasio . Chr. Obed. possit . 5. p. 181. f Pag. 27 , 2● g Error . 4● Relat. p. 15. h Error . 2. Relat. p. 13. i Epist. prefixed to M. Pembles Plea for grace . k Ibid. l Pag. 28. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Democrit . Sto● . c : 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Cyro Xenoph . instit . l. 1. Quâ noceat , ira videt ; quâ caveat , non videt . Sen. de irâ . l. 2. c. 12. n Pag. 28. o Relat. Poscr . p. 48. p De Christ. Servat l. 4. c. 11. q Quod dicit , Fidem esse ea sacere , quae Christus praecepit , falsum est . Lubb. ad l. 4. c. 11 p. 561. col . 2. r Dicere , fidem esse ea facere , quae Christus praecepit , est idem quod , iasanire . Ibid. s Docet , Christo ejusque verbis credere idem esse quod Christo obedire : negamus . Obedientia enim est effectum sidei . errat igitur , qui contendit fidem & obedientiam idem esse . Ibid. p. 582. col . 2. t Firmum est , quod Beza soribit , Fidem non posse mandatorum obedientiam significare . Ib. p. 574. col . 2. u Mark. 1. 15. q Pag. 28. b Answer to Error . 2. § 4. Relat. p 34. & to Error 4 p. 28. c Manifestum est , in salute per Christum partâ , Deum nihil aliud à nobis requisivisse quam paenitentiam & vitae correctionem . d Poenitentiae addita alicubi est fides , non quia praeter ipsam poenitentiam fides in Christū , tanquam aliquid amplius , quod huc pertineat in nobis efficiens , ad peccatorum remissionem consequendam requiratur , sed quia non nisi per fidem in Christum ista poenitentia contingit . Socin . l. 3. c. 2. p. 321. col . 1. e Rom. 3. 25. f Peccatorum veniam conversio naturae ordine sequitur , non praecedit . Lubb. ad l. 1. c. 5. p. 156. c. 2. Naturae ordine justificatio est prior . Ib p. 157. c. 1. g Resipiscentia justificationis effectum est . Ib. p. 58. c. 2. h Paenitentia non est causa expiationis , sed ejus consequens . Ib. ad l. 2. c. 12. p. 213. c. 2. i Reprobamus hanc sententiam , nam , ut jam millies osten sum est , remissio p●ccatorum , hoc est justificatio nostri , est naturâ prior poenitentiâ . quam obrem hanc ejus causam esse est simpliciter impossibile . Ib. p. 216. c. 1. & l. 3. c. 2. p. 348. c. 2. & p. 349. c. 1 , 2. k Non nostra resipiscentia , sed ipsius sacrificium est vera causa remissionis pee●aterum . Ib. l. 2. c. 1. p. 274. c. 2. l Deum promittere veniam resespiscenti non negamus : tantum negamus resipiscentiam nostram esse causam , quare Deus nobis peccatorum veniam largiatur . Ib. l. 3. c. 2. p. 338. c. 2. m Pag. 28. n Ibid. o Answer to Error . 2. § 5. Relat. p. 252 , 6. p Parall . Error● 5. Relat. p. 17. q Pag. 28. r Apoc. 12. 4. s Pag. 2● . t Marke 16. 16. John 3. 15 , 16 , 18. 26. Acts 16. 31. Rom. 10. 9. * Si ad certas conditiones restring●… Dei promissio , quomodò gratuitam Dei miseri●ordiam cum Paul● constituemus , quâ gratis per gratiam justificat impium ? De Christ. grat . Iustif. p. 237. u Imò verò quam maximè gratuitam Dei misericordiam in Christo & censeo & statuo . cum tamen salus haec per Christi meritum , non nisi sub certa quadam conditione ad nos derivetur . Ibid. w Reform . Cathol . Point . 4. of means of justif . Differ . 2. Reas. 1. * Plea for grace Sect. 2. chap. 1. p. 22. x Mark. 16. 16. Acts 16. 31. y Videatur in disceptatione cum Lud. Lucio part . 1. sect . 9. Luc. script . n. 2. p. 32 , 33. & T. G. Animadv . n. 7. p. 35. Luke 20. 35. & 21. 36. 2 Thes. 1. 5 , 11 which places the papists abuse to build merit and worth of works upon . Bellarm , de justific . l. 5. c. 2. and Remists notes . a Pag. 28 , 29. b Relat. p. 19. c Ibid. p. 34. d Pag. 29. e In his Woolf in Sheeps clothing . f Pag. 29 : g Relat. p. 21 , 22. h Ib. p. 22. n. 2. i Ib. p. 21. n. 1. k Preface to Treat . of justif . l Si justificationis efficientem dicat quis justitiam Christi per modum meriti , ego planè cum eo sentio . m Si qui● Christi justitiā nostram formalem esse justitiam non contendat , nulla mihi cum illo de imputatione est controversia . n Iustitiae Christi ad beneficium imputationem ego agnosco & prae me fero . o Non mihi unquam in mentem ne per somnium quidem , venit neg tre , nos propter Christi justitiam justificari . p Pag. 29. q Pag. 24. r Calvin . Instit. lib. 1. c. 13. § 3. s Pag. 29. t Answer to Error . 3. Propos. 2. Relat. p 27. u Prae sat . Comment . in Ep st . Paulin. x Ad di cept . Lub . cum Bert. y Pag. 29. z Occ●… miseros crambe● epe●…●●acc . art . a Ibid. b Pag. 27. c Pag. 18. d Pag. 30. e Woolf in sheeps cloathing . chap. 1. § 23. f Pag. 3. g ●…ibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Democrates apud Stob. c. 22. s●●e , ut Plut in m●nit . polit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Sir Maurice Bartlet . h M. Rob. Harris in S. Pauls exercise . M Sam Ward , in Balm from Gilead . k In that Preface prefixed . l Rom. 3. 28. m Iam. 2. 24. n Woolf. chap. 2. Error . 8. on chap. 2. n. 11. The form is the pleading of the said righteousnes or innocency , &c. o De activ . & pass ▪ Chr. Obed. p. 181. n Pag. 30. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Titus 3. 11. o 1 Cor. 12. 10 ▪ * Rom. 14. 13. 1 Cor. 4. 5. & 13. 5. 7. p Pag. 30. q Ex de Act. & Pass . Chr. Obed. p. 181. r Pag. 29. s ●ingens quod Sisyphus versat Saxum , sudans nitendo , neque p●●ficit hilum . Ex Epico aliquo ●ic . Tuscul. l. 1. t Pag. 31. u Ibid. x Iudex procedere debet secundum allegata & probata . Reg. Iur. y Ibid. a Pag. 31. b Pag. 32. c Pag. 3● d Ibid. e I●g . 33. f 〈…〉 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad Olympiad ●p . 13. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dem●…h . Olyath . 3. i Pag. 33. k Pag. 34. l Dicit ille multa quidem multis locis : sed aqua ●eret , ut aiunt . Cic. Offic. l. 3. Et ad Q. fratr . l. 2. ep . 7. Quod dictum fuerat actum iri , non vst actum : in hac causd mihi aqua heret . Quod Erasm. adag . 1300. malè cepit & accepit ; cum in aqua haerere dictum voluit . quem nec H. Steph. expedivit . Est Graecorum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suid m Adversus propri● nulla est exceptio . Chamier . pa●sirat . tom . 3. l. 3. c. 3. § 4. n Varius Sucro●e●sis AEmylium Scaurum regiâ m●rcede corruptum imperium papuli Roma●i prodi●isse ●i● : AE●ylius Scauru● huic se affinem esse culpae negat . ●iri creditis ? Val. Max. l. 3. c. 7. ex . 8. Fab. instit . l. 1. c. 11. 〈◊〉 . in Ci● . pro Scaur . * Pag. 21 , 24. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zenob . ad . 648. Diog. 750. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theocr. idyl . 16. quod Erasm. ad . 1441. nigrum silicem , malè vertit , cum luteum laterem debuisset . Ter. pborm . 1. 4. Purgemme ? laterem lavem . Hier. ad . Pelag. l. 1. Nugaris , nec meministi illius Proverbii , in eo . lem luto volutaris , imò laterem lavas . crudum scil . qui lavando fit lutulentior . p Quod est plus , quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut Philostr . Epist. Lutum lut ▪ purgare . q Pag. 34. r Pag. 35. s Qui legiones difftat spiritu , ut ventus fo●… , au● panniculam tectoriam . Plaut . Milit. 1. 1. t Pag. 34. u Relat. p. 19. w Pag. 34. x Ibid. y In Epistolis nondum editis . a Answer to Error . 7. R●lat . p 34. b Iilud 〈◊〉 , & Christi p●rp●●siones no●is imp●t●● , & not p●opt●r illas ●●nia●u peccator●m & absolution●m 〈◊〉 reat d Deo ●…sequi . quo uno 〈◊〉 ●…us , ni●il ad Script●r as explicandas accommodatius , aut di●i , aut c●g tariposse conteu . 〈◊〉 Th●s . 5. c Furore pestis p●…ma in ●…simo . Prad●nt . in Rom. d Pag. 34 , 35. e Pag. 34. f Credo filium per omni● Patri esse coaequalem ; scil . aeternitate , potestate , &c. Petr. Abeilard . conses . sid . ●d Hel. g Nec audis Arium . Ibid. h Sapit Arium . Bern. ep . 192. i Perverso ingenio actus , imò daemoniaco seductus spiritu . Abeilard . ubi supr . k Gradus facit in Trmitate : Patrem majorem , Fi●ium d●gmatizans min●rem . Idem ibid. l Ponit in Trinitate gradus , constituit Deum Patrem esse plen●m p●…tiam : I i●●um , quandam p●…tiam : Sp. sa●ctum , n●ll●m potentiam . B. 〈◊〉 . ●p . 190. m Hec verba per ma●tiam 〈…〉 , 〈◊〉 tam ●…tica quam di●…ca , d●t●stor , 〈◊〉 : eaque cum autore suo p●rit●r 〈◊〉 . 〈◊〉 in Ap●l●g . n ●…riat criptis , nen solu●… hereticum , verum etiam heresiarcham 〈…〉 . o Ibid. Iustitiae est , 〈…〉 cuiqu● trib●ere Cicer●… Iuvent . l. 2 Cornif . ad Heren . l. 3. p Ma●h . 〈◊〉 . 32. Qu●…ri non vis , alterine ●…is . Alex. Se●●r . Hicron . ad Algas . Bern. de 〈…〉 . l. 1. q Legantur Alb. G●…eri Abs●r●●rum absurdissima , absurda Calvinistica . aliaque ejusmodi istorum scripta . r 1 Cor. 2. 9. s Phil. Mornaeus Dom. de P●essis lib. de verit . Re●●g . Christian. s John 3. 21. & 8. 46. 38. & 18. 23. t Nifi perfecta ad fuisset obedientia , ipsemet peccator esset , & pro se puniendus . Fr. Gomar . disput● elenct . de justif . mat . & form . thes . 12. u M. Edw. Dearing on Hebr. Le●● . 2. p. 26. in 8. * John 10. 17. w Iohn . 10. 18. & 14. 31. x John 8. 29. y Math. 3. 17. & 17. 5. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epes . 1. 6. a John 1. 12. & 3. 15 , 16 , 18 , 36. & 6. 35 , 40 , 47. & 7. 38 , 39. & 9. 35 , 36. & 11. 25 , 26. & 12. 36. Acts 10. 43. & 13. 39. & 16. 31. Rom. 4. 5 , 24. & 9. 33. & 10. 11 , &c. b Origen . in Io●● . hom . 32. Gregor . Naz. ●rat . 37 : Athanas. cont . Arian . orat . 3. Cyril . de Trindial . 4. c Vrsin . Catech. explic . quaest . 33. § 3. rat 5. Stegman . disput . 5. quaest . 13. d John 12. 36. & 14. 1. e Rom. 15. 12. 1 Tim. 4. 10. f Psalm 2. 12. * Bellarm. de Christ. l. 1. c. 5. loc 1. Et Catechism . Trident. Pii . 5. jussu editus . p. 107. g Parallel . Error . 6. n. 1. Relat. p. 18. h Pag. 〈◊〉 . i Math. 11. 19. Luke 7. 29 , 35. 1 ▪ Tim. 3. 16. k Math. 3. 17. l Luke 2. 52. m Math 4. 2. n John 4. 6 , 7. & 19. 28. 〈◊〉 o John 8. 46. p Joh. 9. 16 , 24. q Parall . Error 6. n. 2. Relat. p. 18. r Pag. 31. s Pag. 34. * Sermons 1 , 2 , 3. t Pag. 35. t Epist. to M. Wotton , Relat. p 4. & Vindic. p. 10. u Of all which Epiphanius and Augustine , with others may be seen . x Relat. Poscr . p. 55. y Paral. Error . 4. n. 3. Relat. p. 15. z Relat. Posc . p. 56. a Tuus est iste syllogismus , non m●us . Fingis enim me diccre , quod non dico : concludere , quod non concludo . Aug ad . Iulian. l. 3. c. 7. Alteri●s adversus ipsum convicia rescrenti , Tudicas , me illi non credere . c Pag. 26. d Pag. 3 , 4 , 32. e The Socinian Iohn . Socinianism discovered , p. 8. f Ibid. Epist. p. 9. Answ. to Pref. p. 8. & Vindic. p. 25. * Epistola ad D. Lodovicum Witgensteinium . Oper. Tom. 2. & in Opuscul . Catechet . V●sini Explic. Cat●ch . subjunctis . g Relat. Poser , p. 55 , 60. h Pag. 58 , 60. i Pag. 38. k 1 Sam. 16. 7 : Jerem. 17. 10. Apoc. 2. 23. l 1 Kings 8. 39. Acts 1. 24. & 15. 9. Rom. 1. 12 , 13. 1 Cor. 4. 5. m Pag. 35. n Ibid. o Pag. 36. p Pag. 34. q Relat. p. 7. r Pag. 27. * Ut●●e suum 〈◊〉 is , quos call●…us 〈◊〉 auc . ps , Crus ubi co●… 〈◊〉 volucris , sensitque t●…ri , Plangitur , tc tr●pi●la●s assring it vincula motu , Externata fagam frustra dum tentai . N●… fabul . l. ●1 . s Cui ●jax 〈◊〉 Nasonem fab . l. 13. Opposui molem clypei , texi 〈◊〉 Et mox . Post clyp●umque late , & mecum contende sub illo . quod & de Teucro Arist●les in Pana●hen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex Homero , qui. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et mox . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Haec Capitula partim in libro Theologiae magistri Petri partim in libro sententiarum ejusdem reperta sunt . Bern. ep . 190. u Nun● quā liberaliquis , qui senteniiarum dicatur , à me scriptus reperitur . Petr. Abeil in Apolog. x Mala. 2. 16. y Ita enim Abraham Esdr●… silius in hunc vatis locum . a Jerem. 50. 26. b Da● . 12. 4. c Ve●itas ( 〈◊〉 nondum est occupata : multuus ex illa futuris relictum est . Sencc ep . 33. d Crescit indies . & inventuris inventa non obstant . Idem . ep . 79 e Vltimi conditio est optima . Ibid. f Videatur Guido Pancirola de Novis repertis . g Paratus semper ad satisfactionem de malè dictis vel corrigendis vel delendis , cum quis me fidelium vel virtute rationis , vel autoritate Scripturae correxerit . h Vt si nondum ignorantiae vitio caream , haeresis tamen crimen non incurram . i Non enim ignor antia haereticum facit , sed magis superbiae obstinatio . k Pag. 35 , 36. l Pag. 26. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●●tharunus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . calceamentum pedi utrique aptum . tam virisi quam & muliebri sexui usurpatum . Svid . n Sib. Lubber●us : de quo sup . p. 13. o Hanc distractionem justitiae nostrae coram Deo , quod ea vec sacris literis esset consentanea ●adcò odit , ut saepenumerò commotior diceret , mera haec esse inanium subtilitatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae puritatem doctrinae Orthodoxae imm●ne quant●… msiccrent . Phil. Par●us in vità Dav Parei patris sui . p Morti Chris●i d●rogat . Dav. Pareus de ●ct . & Pass . ●hr . 〈◊〉 . Pr p. 5. q . 
A01554	----	Two sermons tending to direction for Christian cariage [sic] both in afflictions incumbent, and in judgements imminent : the former on Psalm 13.1, the latter on Hebr. 11.7 / by Thomas Gataker, B. in D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1623 Approx. 319 KB of XML-encoded text transcribed from 77 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01554 STC 11681.3 ESTC S118743 39960723 ocm 39960723 19354 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01554) Transcribed from: (Early English Books Online ; image set 19354) Images scanned from microfilm: (Early English books, 1475-1640 ; 1066:10 or 1945:16) Two sermons tending to direction for Christian cariage [sic] both in afflictions incumbent, and in judgements imminent : the former on Psalm 13.1, the latter on Hebr. 11.7 / by Thomas Gataker, B. in D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [8], 77, [11], 81-130 p. Printed by Iohn Haviland, London : 1623. Each sermon has special t.p. Signatures: A-L4, m4, M-R4, S1. Identified as STC 11681 on reel 1066. Reproductions of originals in the British Library. David's remembrancer -- Noah his obedience. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2003-08 TCP Assigned for keying and markup 2003-09 Apex CoVantage Keyed and coded from ProQuest page images 2003-10 Olivia Bottum Sampled and proofread 2003-10 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion Two Sermons : TENDING TO DIRECTION FOR CHRISTIAN CARIAGE , Both in AFFLICTIONS INCVMBENT , And in IVDGEMENTS IMMINENT . THE FORMER on PSALM . 13. 1. THE LATTER on HEBR. 11. 7. By THOMAS GATAKER B. in D. and Pastor of ROTHERHITH . LONDON , Printed by IOHN HAVILAND . 1623. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVIDS Remembrancer . A MEDITATION ON PSALME 13. 1. Deliuered in a Sermon at Serjeants Inne in Fleet-street . By THOMAS GATAKER , Bachelor in Diuinitie , and Pastor of Rotherhith . ESAI . 62. 6 , 7. You that are mindfull of the Lord , be not silent : Giue him no rest , till he repaire Ierusalem , and till he make her the praise of the Earth . LONDON , Printed by IOHN HAVILAND . 1623. TO THE RIGHT HONOVRABLE Sir IAMES LEY Knight and Baronet , Lord Chiefe Iustice of his Maiesties Bench. RIGHT HONOVRABLE : ALBEIT Speech haue no small aduantage of Writing ; in that a it hath a greater viuacitie accompanying it , than the other hath by much : the latter seeming to be but as b a dead shadow of the former ; Elocution c the very vitall spirit and chiefe grace of an Oration , and that , which d that most eminent Orator and * Father of Elo●… , 〈◊〉 not the Prime pa●… only of Oratorie , but in effect e all in all , and the summe of al , being f wanting in it : In regard wherof , it is not wont to make so deepe an impression , or to worke vpon the affections so powerfully as g that doth ; & it is accounted therfore but h a second shift , and as sailing with a side-winde , where a direct fore-winde faileth . Yet herein hath Writing the ods of Speech ; in that by it we may speake as well to the absent as to the present ; by it men restrained by sicknesse , weaknesse , or otherwise from publike ●…mployment , yet may notwithstanding much profit the publike , & sitting themselues still at home , benefit others abroad ; yea by it , not the i liuing only may conuerse with the liuing , k though neuer so farre both by sea and land seuered either from other , but the liuing also may haue profitable commerce and dealing with the dead , as l we haue by meanes of their writings still extant with those that died and departed this world , euen thousands of yeeres since , to our exceeding great comfort and inestimable gaine . Being therefore moued by some that heard of it , and the matter deliuered in it , but could not be present at the deliuery of it , to make this weake discourse , by helpe of Pen and Presse , more publike , as dealing in an Argument not vnfitting the present times , and such as they desired to be more fully either instructed or directed in , which by meanes thereof they supposed that both themselues and many other might be ; I was the rather induced to condescend to this their desire , that by presenting of it to your Lordship , the prime Member of that graue and reuerend Societie , where it was by word of mouth deliuered : I might giue some poore pledge and testimonie of my due and deserued respect to your Honour , and of my thankfull acknowledgement of such fauours , as haue from time to time , by your Lordship beene shewed me , as well during the time of mine employment at Lincolnes-Inne , ( where your Lordship was one of the first whom I receiued kinde acceptance from , being Reader at the time of my first accesse thither , ) as since also . Hauing therefore during my late restraint by some infirmitie and weaknesse that constrained me to keepe home , and to intermit my publike imployment , taken some time to reuiew , supply , and enlarge my former Meditations of the Subiect then handled , ( which I could not so well finde time for before ) I make bold to tender them here ( such as they are ) vnto your Lordship , and intreating onely your courteous acceptance of them , without further troubling your Honour amids so many weightier affaires , commit both your selfe and them to the gratious protection and holy direction of the Highest . Your Lordships to command in the Lord , THOMAS GATAKER . DAVIDS Remembrancer . PSAL. 13. 1. How long , O Lord ? Wilt thou forget mee for euer ? How long wilt thou hide thy face away from me ? THIS Psalme , as appeareth by the whole tenour of it , was composed by the Prophet DAVID during the time of some grieuous and tedious temporall affliction ; and that accompanied also ( as may seeme ) with some spirituall desertion . And it may well for the subiect matter of it be tearmed a DAVIDS Remembrancer ; as being penned by him for this end , to put God in minde of him , and of his present forlorne and distressed estate . The Psalme consisteth of three principall Parts . There is first b a grieuous complaint of his present condition ; propounded by way of expostulation ; 1. c In regard of God ; who seemed not to regard him . 2. d In regard of himselfe , by meanes thereof driuen to his shifts , and in a manner at his wits end . 3. e In regard of his aduersaries ; who tooke occasion thereby to triumph and insult ouer him . There is secondly f an humble suit and request commenced by him to God , and conceiued in three distinct parts , answering the three branches of his former complaint . For 1. g Hee requesteth God that he would * Behold and heare ; that hee would vouchsafe to regard him , and turne his face againe towards him , and not send him away , inaudita querelà , vnheard and vnanswered . 2. He addeth some Reasons why he desireth and requireth God thus to heare and regard him . ●… . h In regard of himselfe , that hee sleepe not in death : not meant , as some thinke , of i sleeping in Sinne ; though k Sinne in Scripture be oft compared to Sleepe ; no●… , as others , * of the ●…eath of griefe and despaire ; though that be said too to be a kinde of Death ; and 6 maketh a mans life oft no better , yea more bitter than Death : nor yet as others . l of dying eternally , of being euerlastingly damned : but m of temporall death , ( that is vsually tearmed n a Sleepe ; and is nothing indeed but o a Sleepe longer than vsuall ; yea in some sort p a perpetuall Sleepe , because to continue q as long as the world lasteth : ) that r hee might not die in this distressed and discomfortable estate . 2. s In regard of his malicious and euill affected Aduersaries ; * that they might not haue longer or further cause of joy and triumph in his ouerthrow , as hauing now without all helpe or hope of recouery , gotten the vpper hand of him . And there is thirdly t a cheerefull and a comfortable Conclusion , wherein as recollecting himselfe , and controlling the voice of sense with the voice of Faith ; 1. u He professeth his trust and confidence in God. 2. x Hee promiseth himselfe assured helpe and deliuerance from God. And 3. y He praiseth God for it , as if alreadie he had receiued it : z See the picture of an hopefull heart , saith Chrysostome , he craueth aid of God , and before he haue it , he renders thankes for it , as if alreadie he had it . And thus haue you the Summe and Substance of the Psalme , with the seuerall parts of it . To returne to the first Branch of his Complaint , which I purpose only to insist on . First , for the Manner of it , or Phrase it is conceiued in ; there are foure seuerall Readings , though in effect for sense and substance much the same . For 1. Some reade the words of the former Part , without stop or stay , as one continued sentence ; a How long wilt thou forget me , O Lord , for euer ? But they both neglect the pause in the Hebrew ; and beside make no very good sense . 2. Others make a pause , but a pause misplaced ; and they thus reade them ; b How long , O Lord , wilt thou forget mee ? For euer ? As elsewhere , * How long , O God , shall the Aduersary reproach ? shall the enemie blaspheme thy Name for euer ? But the pause here in the Originall , is after Domine ; not after Obliuisceris . 3. Others placing the pause aright , reade the words as an Aposiopesis , that is , a broken or imperfect sentence , not vnfit to expresse passion . c Qu●…usque , Domine ? How long , O Lord ? As if he had said ; How long will it be ere thou minde me ? In aeternum obliuisceris ? Wilt thou neuer againe thinke on mee ? How long wilt thou hide thy face away from me ? And the like we may find in diuers other places ; d How long , O Lord ? wilt thou be angrie for euer ? Shall thy iealousie burne like fire ? And , e How long , Lord ? Wilt thou hide thy face for euer ? Shall thy wrath burne like fire ? Yea the very selfe-same Aposiopesis apparantly , where he saith ; f But thou , O Lord , how long ? And , g Returne , O Lord : how long ? And let it repent thee concerning thy seruants : As also of●… h elsewhere . 4. It may well be read by way of Reduplication , i ( a forme very fit also to expresse the vehement affection of a soule surcharged with sorrow , and pincht in with paine ; ) enclosing the middle part of the Verse within a Parenthesis : How long , O Lord ? ( wilt thou neuer remember me ? ) how long , ( I say ) wilt thou hide thy face away from me ? And the like Reduplication is found also elsewhere , where hee saith , k How long shall the wicked , O Lord ? How long ( I say ) shall the wicked exult ? Either of the two latter may well stand with the Context of the words in the Originall . Secondly , For the Matter and substance of it : 1. There are two things complained of : 1. That God had forgotten him . 2. That he had hid his face away from him . Both * humanitûs dicta , spoken by way of resemblance from the manner of men , and the one going a degree beyond the other . l It is more to hide his face from him , than not to remember him . m Wee may out of vnmindfulnesse sometime forget one , whom wee wish otherwise well vnto : but when we doe wittingly and willingly n turne or hide our face away from him , it is a signe that either we hate and abhorre him , or at least desire not to minde or remember him . “ There is an implication of bare neglect in the one ; an intimation of anger and indignation , of displeasure and euill will in the other . For God therefore to forget DAVID , not to minde him , or looke after him , is much ! If his eie be neuer so little once off vs , the spirituall aduersarie is readie presently to seize on vs , o as the Kite on the Chicke , if the Hen looke not carefully after it . But for God , DAVIDS p only ioy and stay , to turne his face away from him , that hee may not minde him , as if q in anger and euill-will towards him , he had cast off all care of him , yea were resolued to reiect him , and were willing to expose him to the will of those that would * reioyce in his ruine : this is much more . There is an vnmindfulnesse of him implied in the former ; an euill minde ▪ towards him implied in the latter . And surely , if r in the fauour of God there be life ; yea s his fauour is better than life it selfe : then vndoubtedly “ such apprehension of his disfauour and displeasure must needs be as death , yea more bitter than death it selfe to the soule so deserted . 2. Both these are further aggrauated by the circumstance of time ; the long continuance of either . 1. For the time past ; he had beene long in this estate already . 2. For the time to come ; it was vncertaine how long it would last . Now for God t for an instant to be angry with some of his , and to hide his face from them , cannot be but most † heauy to those that haue formerly enioyed it , and beene before in his fauour : ( for * as for others ; those , we say , that were neuer out of hell , thinke there is no other heauen . ) The least frowne of his face , or bending of his browes , is a very hell it selfe to such : u Thou turnedst but thy face away , saith DAVID , and I was troubled . But to haue it last and continue so for a long time together , what a daunting and dismaying must it needs be to that soule , that shall esteeme it selfe in a manner to lie so long in hell , and to haue in some sort an hell so long here out of hell , where it had a kinde of heauen before ? And yet further againe , though this heauy and disconsolate estate should last long , and were yet to last farre longer ; yet if there were some certaine stint of time set how long it should last ; the eye of the soule being fixed vpon that terme , it would be some comfort to consider how the time wore away . But where the eie of the minde meeteth with no obiect to stint it , but ( as it is with persons distressed at Sea in a thicke fog , that haue rowed and wrought long till their hearts ake againe , and beaten to and fro , but can descry no shore ; or as it is * with those that are in hell , whose torments haue no stint , but are boundlesse and endlesse ) it is as farre from an end still , for ought it can descry , as at first ; it hath lasted thus long , and “ it is vncertaine how long longer it may last : This is that that might breake an heart of stone or steele , that might enforce the forlorne soule to sinke downe vnder the heauy burden and vnsupportable weight of it , ouerwhelmed with horror , and swallowed vp with despaire , were there not somewhat else ( euen x an hand of God himselfe ) to support and vphold it . And yet was this , as we see here , DAVIDS estate at the present . He complaineth that God had forgotten him , yea he had hid his face from him : this discomfortable estate had lasted long with him alreadie , and it was vncertaine yet how long it would last . Whence obserue we this Instruction , that Gods Church and dearest Children are oft in that case , what for outward afflictions , what for inward desertions , that both in the sight of others , and to their owne sense and feeling , God seemeth to haue reiected them , and not to regard them . * In the sight , I say , of others : for so say the prophane proud , oppressing and pursuing the poore ; a God hath forgotten them ; hee hath hidden away his face , and will neuer more looke after them . And DAVIDS enemies of him , ( if he were Author of that Psalme ; ) b God hath forsaken him ; let vs pursue him , and seize on him : for there is none to deliuer him . Yea to * their owne sense and feeling . For so Sion c the Mother of the faithfull complaineth ; d The Lord hath forsaken me , and my God hath forgotten me . So the Children of the Church , and those no e bastardly brood neither , but such as continued firme vnto God , and faithfull with him , complaine also , That f though they had not forgotten God , nor dealt disloyally with him ; yet God had forgotten them and hid his face away from them . So DAVID , g a man after Gods owne heart , and ( as his name soundeth ) the Lords Darling , or h the beloued of the Lord , yet maketh grieuous complaints often-times vnto God , and in holy manner debateth the matter , and expostulateth with God , both here and elsewhere : i I will say to God my rocke ; Why hast thou forgotten mee ? And , k Lord , why reiectest thou my soule , and hidest thy face away from me ? I am like to the dead , that lie slaine in the graue ; that are cut off from thine hand , and thou remembrest no more . Yea not l DAVID alone as a Type of him ; but the only begotten of God himselfe , m his Sonne of Loue , as hee termeth him , his dearest Darling , ( though n he thought him not too deare for vs ) when he was on the Crosse , not in his enemies eies and account only , o that twitted him with his trust in God , who seemed then not to regard him , but to his owne sense and feeling too , seemed neglected and forgotten , as by that bitter and lamentable complaint that hee then made , appeareth ; p My God , my God , why hast thou forsaken mee ? And if it were so with Christ , q DAVIDS Lord ; no maruell if the like also sometime befell DAVID : if this betided the head , no maruell if it betide the bodie too : If it were sometime the state of the r natiue Son , that had neuer beene other ; no maruell if it be the state oft of adopted Sonnes , of such as haue s of Seruants been made Sonnes , of such as haue from Bond-slaues beene aduanced to that honour . Which yet we are not so to vnderstand , as if God could forget any man , or as if God could forg●…t ought . t Obliuion is a defect , and cannot befall him , who is perfection it selfe . But as wee are said to forget things , when wee doe no more regard them , or take notice of them , or looke after them , than if we had forgotten them : u Forget thy people and thy Fathers house , saith the Psalmist to Rharaobs Daughter ; And rich men are said to forget their poore kindred and acquaintance : So * is God said to forget m●…n , when he doth not respect them , when he taketh no care of them , when for good he no more regardeth them , than if he had cleane forgotten them . Now in this manner doth God indeed forget some ; some hee seemeth to forget , though indeed he doe not forget them . As Ambrose saith , That x God doth wholly forsake some : as he did y Iudas and z Saul , whom he vtterly cast off . Some he seemeth to forsake , but he forsaketh not indeed . As our Sauiour Christ , albeit a God seemed to haue forsaken him , when not onely b hee left him in his cruell enemies hands , and c suffered them to worke their wils vpon him , but euen d powred out his owne heauie wrath and indignation vpon him ; and he complained therefore as before , That e his God had forsaken him ; yet was he not indeed then forsaken , but euen then f heard and helpt ; g nor was he euer left alone ; but though h his Disciples all forsooke him ▪ and fled from him ; yet his Father forsooke him not , but abode euer with him : And DAVID , though i he complain sometime in the same termes that our Sauiour did ; yet elsewhere k he acknowledgeth that how soeuer he had said in his haste , ( in the heat of temptation , ) that he was cast out of Gods sight , yet euen then did God heare him , and grant his requests . In like manner , some God thus forgetteth indeed . ( As * they forget him ; so hee forgetteth them . ) l Call the Childe Loruchamah , saith God to Hoshea ; for I will haue no more mercie on the house of Israel ; but ( as the Vulgar Latine hath it ) m I will vtterly forget them : or rather ( after the Originall ) n I will neuer forgiue them : but o because they haue forgotten the Law of their God , I will forget them ; when I haue visited their waies on them , and rewarded them for their deeds . p God threatneth , ( saith Ruffine ) both to remember to damne them , and to forget euer to shew mercy vpon them , when he hath once condemned them . Some he seemeth to forget , when he doth not . q Hee neglecteth not the godly , no not when hee neglecteth them : Yea , r hee remembreth them then best , when he seemeth least to regard them , when he seemeth most of all to forget them . Though the wicked , when he hath his will on the poore , thinketh that s God hath forgotten them , and doth not at all minde them ; yet t the poore , saith the Psalmist , shall not alwaies be forgotten ; nor the hope of the afflicted perish for euer . But u God when he maketh inquisition for bloud , will make it appeare then that hee remembreth them , and that hee doth not forget the poore mans complaint , nor will euer faile any of those that x seeke to him and trust in him . And y though Zion complaine that her God had forgotten her ; yet the Lord telleth her , and assureth her that euen then z hee had her as fresh in minde , as if shee were * written vpon his hands , and her present estate was neuer out of his eye : yea that he could no more forget her , than a woman could her childe , or than the kindest and tenderest “ mother that is the fruit of her owne wombe . But why doth God , may some say , then deale thus strangely with his deare ones , and by seeming not to regard them , yea by seeming to reiect them , suffer them to be in so wofull and ruefull an estate , that they are in a manner like persons vtterly forlorne for the present ? I answer : God doth this for diuers ends ; whereof these are some of the principall . First , a to trie their sinceritie , their confidence in God , their constancie with God , whether their hearts be sincere toward him , and vpright with him , or no ; whether they will keepe constantly in Gods waies , though God seeme to neglect them , or seeke to indirect courses , because God seemeth not to regard them . b God left Hezekiah , saith the holy Ghost , to trie him and to kn●…w , that is , * to make knowne , what was in his ●…art . And c the Lord tempteth you , saith Moses 〈◊〉 the Israelites , to humble you , and to proue you , and to know what is in your heart , whether you loue him heartily , and will constantly keepe his Commandements or no. As a Father will sometimes crosse his Sonne , to trie the Childes disposition , to see how he will take it , whether he will mutter and grumble at it , and grow humorous and waiward , neglect his dutie to his Father , because his Father seemeth to neglect him , or make offer to runne away and withdraw himselfe from his Fathers obedience , because he seemeth to cary himselfe harshly and roughly toward him , and to prouoke him thereunto : So doth God likewise oft-times crosse his children , and seemeth to neglect them , to trie their disposition , what mettall they are made of , how they stand affected toward him : whether they will neglect God , because God seemeth to neglect them , forbeare to serue him , because hee seemeth to forget them , cease to depend vpon him , because hee seemeth not to looke after them , to prouide for them , or to protect them : like ●…orams prophane Purseuant ; d This euill , saith hee , is of God ; and why should I depend then on God any longer ? Or whether they will still constantly cleaue to him , though he seeme not to regard them , nor to haue any care of them ; and say with Esay ; e Yet will I wait vpon God , though hee haue hid his face from vs , and I will looke for him though he looke not on vs ; for f they are all blessed that wait on him ; and he will not faile in due time to shew mercy vnto all them , that doe so constantly wait on him . As g Samuel dealt with Saul ; he kept away till the last houre , to see what Saul would doe , when Samuel seemed not to keepe touch with him . So doth God with his Saints , and with those that be in league with him ; hee withdraweth himselfe oft , and h keepeth aloofe off for a long time together , to trie what they will doe , and what courses they will take , when i God seemeth to break with them , and to leaue them in the suds , as we say , amids many difficulties much perplexed , as it was with DAVID at this time . Thus was Sauls hypocrisie discouered . Hee would seeme to depend on God ; and k sought to him in his troubles and asked aduice of him . But when God seemed to neglect him , and ga●…e him no answer , neither by dreame , nor vision , nor by Vrim and Thummim , neither by Prophet , nor by Prie●…t , then left he God and sought to the Sorceresse , and by the Sorceresse to Satan . Where a question may be moued , how that is true that the Holy Ghost saith else-where , that l Saul did not at all aske counsell of God. m Saul asked counsell of God , saith one place ; but the Lord gaue him no answer : And , n Thus died Saul in his sinne , saith another place , which he sinned , in that he asked counsell of a Witch , and asked not of God ; and therefore the Lord ●…ew him . But the answer is easie ; and may be returned in two Rules of the Ciuill Law. 1. o That is not deemed done , that is not sincerely done ; or p that is not done so as it should . God accounteth that as not 〈◊〉 , that is not done in sinceritie . Take it b●… 〈◊〉 like : It is said of the idolatrous Heathen that were placed in Samaria , that q they feared the Lord , and yet serued their owne Idols too ; and yet in the very next verse againe it is said of the very same persons , r Neither they , nor their children feare God to this day : s Their Feare was no feare , because no sincere feare : and so Sauls seeking to God no seeking , because no sincere seeking . t The Lord is neere to all that call on him , but that call on him in sinceritie . And u , The true worshippers are such as worship in Spirit and Truth . But x no counterfeit coine will go for currant with him . 2. y That is not done , that holdeth not out , that keepeth not firme . z There is nothing said to be done , as long as ought is yet vndone ; Perseuerance is all in all . a He is faithfull indeed that holdeth out to the last . b He is a true louer , that loueth euer . But c He neuer loued truly , that loueth not continually : He was neuer a true friend , that euer ceaseth to be a friend , that is not a friend alwaies , that loueth not in aduersitie , as well as in prosperitie , nor is content to take part with him , whom hee seemeth to loue in either : So he neuer truly trusted in God , that euer ceaseth to depend vpon him , that dareth not trust God as well at sea as on land , as well in aduersitie as in prosperity , that is readie to leaue and giue ouer relying on God , so soone as God leaueth in outward shew at least to looke after him . On the other side , thus was Iobs sinceritie approued . d Why , saith he to God , doest thou hide thy face away from me ? and carriest thy selfe as an enemie towards me ? Surely for no other end , Iob , but to trie thy sinceritie ; and to make it manifest what thou art . The Deuill slandered Iob , and traduced him , as if he had beene but an hireling , c one that serued God onely to serue his owne turne vpon God ; and would therefore soone leaue God , if God should seeme to leaue him , yea would not stick to curse God , if he should but a little anger him , to his face . But the Deuill proued a lier , like himselfe : it was farre otherwise with Iob : As he was no hireling , so * he proued no changeling . As the Heathen man saith of one , f Hee ceased not to worship euen an angrie God : g Though he slay me , saith Iob , yet I will trust still in him . And thus the Saints of God approue vnto God their owne sinceritie ; in that h though God had forgotten them , yet they had not forgotten him ; though i he had smitten them , ( that is , by smiting throwne and thrust them downe ) to the very bottome of the Sea , the place where the k Whales lodge , and had ouer-whelmed them with the shadow of death ; and suffered them to be butchered and massacred all the day long , as if they were no other than sheepe sent to the shambles , and set apart for the slaughter ; yet for all this , they would not from him , nor seeke to any other but him : As Diogenes the Cynick somtime told his Master Antisthenes , l there was no cudgell so crabbed that could driue them away from him . Secondly , God doth this m to exercise the gifts and graces of his Spirit in them . For many graces of God , as Patience , Confidence in God , and the like , are like Torches and Tapers , that shew dimme in the light , but burne cleere in the darke ; or like the Moone , and n the Starres , that are not seene in the day , but shine bright in the night . o There is no vse of patience when all things goe well with vs. p Yee haue heard of Iobs patience , saith Iames. But we had neuer heard of it , had Iob neuer beene in trouble . q There is no sight of faith , when we doe sensibly see and feele as it were the loue and good will of God towards vs in the pregnant and plentifull effects and fruits of his fauour . r It is the efficacie of faith , saith Augustine , to beleeue what we see not ; for it is the reward of faith for vs to see what we beleeue . But when s it is winter time with vs , and the sap is all downe in the root , little signe or shew of it to be seene abroad , or aboue ground in the branches ; when all outward , yea and inward signes of Gods loue and fauour towards vs , and of his care and regard of vs shall seeme to faile and be withdrawne from vs ; when we shall see and feele nothing , but arguments of his anger and wrath , u troubles without and terrors within , Gods face turned from vs , or his angry looke towards vs ; yet euen then through these thicke and blacke clouds to descry and discerne the bright sunne-shine of Gods fauour ; and contrary to sense and reason , carnal sense , & corrupt reason , to beleeue that x God loueth vs , when he lowreth on vs , and seemeth euen to loath vs , that we are in fauour still with him when he knitteth the browes and frowneth on vs , that he remembreth vs and thinketh on vs when he seemeth to forget vs , that hee is a gratious God and y a sure Sauiour to vs , when he seemeth b●…nt to destroy vs ; this i●… the excellencie of faith indeed . And for the exercise of this and other the like graces in his , doth God oft withdraw himselfe from them , as the Nu●…e doth from the childe , to teach it to exercise the feet , and learne to stand and goe of it selfe without helpe or hold . Or as the Eagle with her young ones , which when they are growne fledge , shee turneth out of the nest , nor beare●…h them euer on her wing , though * sometimes shee so doe , but to 〈◊〉 them to 〈◊〉 , “ ●…lieth from them , and leaueth them sometime to shift for themselues . God led you along the wildernesse , saith Moses to the Israelites , z to h●…mble you ▪ and to teach you , that man 〈◊〉 not by bread , but by Gods word ; to teach them a to swim without bladders , to goe without crutches , to depend vpon the ba●…e word of God , when bread and water should saile ; and to learne , as , with the Apostle , b not to trust in themselues , so † not to trust to the m●…anes , but in him that worketh by them , and that can as well worke for vs without them , when they faile . Thirdly , c to en●…re vs to patience , and holy obedience , and submission of our wils to the good pleasure of God. As a father sometime will crosse his childe in those things that hee hath a minde to , yea and it may be are not euill for him neither otherwise , and deny him somethings that he doth most of all desire , though they be such things as hee is willing enough , yea and hath a purpose afterward to bestow on him , only thereby to enure him to rest contented with his will , and to submit and referre his desires to his pleasure : So doth God oftentimes withdraw and with-hold long from his children outward ioyes , inward comforts , the light of his countenance , the fruits of his fauour , the things they most desire , and that hee purposeth one day to bestow on them , though he keepe them back for the present , thereby to enure them to patience and childe-like submission ; that they may learne to practise what d they daily pray , and what our Sauiour as well by practise as by precept , hath taught them to say , e Not my will , but thy will be done . For as f patience maketh triall ; so g triall breedeth patience . As h by patience , and by nothing more , is our sinceritie approued : ( nothing putteth our pietie to the proofe more than patience : ) so such trials as these doe enure to patience and obedience : ( As it is said of our Sauiour , That i though he were the Sonne , yet k he learned obedience by those things that he suffered : ) * a lesson at the first not so easily learned of vs , til by continuance of sufferings we haue beene enured to the yoake . By these and the like courses therefore God enureth and instructeth his children to beare quietly such burdens as hee pleaseth to lay on them ; as also to wait his leasure , and abide his good pleasure , who knoweth what is best for them , and l will deny nothing m in his due season ▪ vnto them ; but n as a wise Physitian , saith Augustine , dieting his patient , will both giue them what is fit for them to haue , and giue it them then when it is fit for them to haue it . Fourthly , God dealeth thus many times with his children , o to worke in them a greater hatred and detestation of sinne ; whereof this hiding of his face from them , is oft a fruit and an effect . p When you stretch forth your hands , saith God by the Prophet , I will hide mine eyes from you , and though you make many prayers , I will not heare you , because your hands are full of blo●…d . And saith the same Prophet , speaking in the person of Gods people ; q Thou hast ●…id thy face from vs , and hast consumed vs because of our iniquities . Yea in the Lamentations the people of God complaine , that r God had euerwhelmed them with his wrath , and couered himselfe with a cloud , that their prayers might not passe , nor haue accesse to his Highnesse ; because they had sinned and rebelled against him , and he therefore had not spared them . And certainly that is one principall cause , the sinnes of Gods Church and Children , their rebellious courses , their vntoward cariage , their wickednesse , their wanto●…nesse , their euill demeanure towards him , that maketh God to turne away his louing countenance from them , and that not only for a time to looke off them , till they humble themselues before him , but * euen for some space of time after also , to looke strangely vpon them . Hee doth as a wise and discreet Father , who when his Sonne hath offended him , though vpon his submission hee be reconciled vnto him , and be inwardly as well affected againe towards him , as euer , yet will make some shew of anger still , it may be , and lowre and frowne on him for a long time after , that hee may not suddenly take heart to grace , as wee say , againe ; but may by that meanes be drawne to be both more seriously sorie for his offence past , and more fearefull for the future of offending his Father . So dealeth God with his children , when they haue done amisse and runne riot , though vpon their repentance he be at one againe with them , yet he concealeth it long many times ; neither is his countenance oft the same for a long time after towards them , that formerly it had beene . Thus dealt DAVID with Absolom ; and thus God himselfe with DAVID . s After that Absolom by a traine had made away his brother Ammon , and was fled vpon it to Geshur ; DAVID a Father but too indulgent , ( t that was his fault , and he smarted shrewdly for it ) after some space of time , when the sorow for his son Ammon was ouer , began to earne inwardly after Absolom ; and since that Ammon was gone , hee was loth to lose the comfort of his Absolom also , whom he loued but too well , and farre better than his Absolom loued him . And though hee stroue to conceale it , yet u he could not but discouer it . x Ioab wisely discerned it , and vsed the woman of Tekoa as a midwife , to deliuer DAVIDS heart of that that * it went great with , and was full of paine withall ; and to draw that from him as by constraint or importunitie , which DAVID was of himselfe ouer-willing vnto alreadie . y Thus Absolom his exile must be called home at length , though with some difficultie : and the matter must proceed not as from DAVID , but from I●…ab : DAVIDS affection to Absolom must by all meanes be concealed : Yea , after Absolom was returned , though DAVID , no doubt , longed still after him , and in some sort doated on him , and was m●…re seriously and sincerely desiro●… to see Absolom , than Absolom was to see DAVID ; yet , z Let him turne , saith he , to his owne house , and not se●… my face . And so dwelt Absolom , DAVIDS be●… beloued some , ( for he had not yet Salomon ) for the space of two yeeres in Ierusalem , where the Court most was , and yet might not all that while so much as see the King his fathers face , or haue accesse once to his presence . DAVID , no doubt , was perfectly reconciled in heart to him , and counted it no small crosse that he must thus be depriued of him ; but knowing Absoloms disposition , how soone he might be returning to some such like practise , if hee were sodainely taken into grace againe , was content to enforce himselfe to this harsh and vnpleasing cariage towards him , ( vnpleasing , I say , as well to DAVID himselfe , as to Absolom ) to preuent some such further mischiefe ( if it might haue beene ) that might otherwise ▪ both befall himselfe and Absolo●… , as vpon the change of his countenance towards him shortly after ensued . Now looke how DAVID dealt with Absolom , so dealt God himselfe with DAVID . After that foule abuse of Bathsheba , and the murther of Vriah , albeit a DAVID had to Nathan freely confessed his offence , and Nathan from God againe assured him of the free and full forgiuenesse of it ; The Lord hath taken away thy sinne , thou shalt not die for it : Yet the Lord , the more throughly to humble him for it , and to make him the more wary for the time to come of shunning that that might produce againe such fearefull effects , * did not looke vpon him so louingly for a long time after , as before he had wont to doe . Reade but the Psalme that hee made after Nathan had beene with him ; and see how earnestly and instantly hee crieth and calleth vpon God still , b to turne his face away from his sinne , and to looke in mercy vpon himselfe , not to cast him wholly out of his sight , nor to take his good Spirit vtterly away from him , to restore vnto him againe those inward comforts and ioyes , which c through the light of Gods countenance hee had formerly enioyed , but had in a manner cleane lost , and was wholly depriued of for the present . And in like manner doth God deale with many other of his deare seruants , after some hainous and notorious crimes by them committed , he withdraweth oft his face and fauourable countenance away from them , not till they repent onely , but euen after they haue repented of them , to make them wiser and warier for the time to come , and to detest their owne folly the more for the present . Fiftly , God oft thus withdraweth and estrangeth himselfe from his , d That the crosse incumbent may haue its full and perfect worke on them , which if it were sooner remoued , it would be the worse for them , as when the corrasiue plaister is pulled off ere the dead flesh is eaten out : and indeed as it were to no end for the Surgeon to clap on a corrasiue , if he should pull it off againe instantly , before it haue done ought ; it were to no purpose for the Finer to put his gold into the fire , if he should either pull it out againe , or put out his fire , before the ore be melted , and the drossie matter seuered : So it would be to small purpose for God to lay crosses on vs , for the bettring and amending of vs , if he should presently againe so soone as wee feele the smart of them , and begin to whine vnder his hand , remoue them away instantly , ere we be at all bettered by them , or haue that effected on vs that God intendeth in them . e Count it matter of much ioy , my brethren , saith Iames , when you fall into many trials , or troubles . Since you know that the triall of your faith bringeth forth patience : And let patience haue her perfect worke , that you may be sound and entire . And f for the furthering and consummating of this worke , doth God oftentimes thus withdraw himselfe , as it were , out of the way , and seemeth to keepe aloofe off , when he is yet neere at hand with vs. He doth as the Physitian or Surgeon doth with his Patient , when he meeteth with a sore festred or full of dead flesh : Hee applieth some sharpe corrasiue to purge the wound , and to eat out the dead flesh , that would else hinder the cure . g Which being done , the Patient , it may be , impatient of paine , as soone as he feeleth the smart of it , crieth to haue it remoued . But he telleth him , No , it must stay there till it haue eaten to the quicke , and effected that throughly for which it is applied . And to this purpose hauing giuen charge to them that be about him , to see that nothing be stirred till hee come againe to him , withdraweth and retireth himselfe till it be full time to take it off againe . Meane while the Patient lying in paine , counteth euery minute an houre till the Surgion come backe againe , and if he stay long , thinketh that sure he hath forgotten him , while he is taken vp with other Patients , or is otherwise imployed , and wil neuer in any time returne again to him : when as the Surgion , it may be , is all this while but in the very next roome to him , there by the houre-glasse , to that purpose set vp , attending but the time , till the plaister haue wrought that that it is to effect . And in the very selfe-same manner doth God deale oft with his dearest ones . Thus h Paul buffeted by Satan , ( it was no small corrasiue and heart-sore , you may be well assured , that troubled so much so magnanimous a spirit as his was ) was instant with God more than once or twice to be rid of that euill . But i the answer he had from God was , that he must patiently abide it : hee should not want his grace that should enable him to vndergoe it . But it would be worse with him , if it were otherwise ; he would be in much perill of being puffed vp with pride , if he were wholly freed from it . Yea thus DAVID , when Gods hand was somtime vpon him , and he felt it harsh and heauy , he crieth earnestly vnto God , to haue it remoued from him : k Take , saith he , thy plague away from mee ; I am euen consumed with the stroke of thine hand . And he pleadeth with God , as the Patient would doe with the Physitian , when he is full of paine with that that is applied , he is sure that the plaister hath done enough by this time : l It is good for me that I haue beene afflicted . This affliction surely hath done me much good , I am very much amended by it . For m Before I was afflicted I went astray ; but since I haue beene thus troubled , I am growne more carefull of my courses ; now I keepe thy commandements . But n God saw that in DAVID , that he , it may be , saw not in himselfe . He saw much dead flesh , much corrupt matter behinde , that was yet to be eaten out , or it would be ready soone to breake forth into some outrage , as also afterward it did , when DAVID came to be free from that harsh course of cure , and hard and strict diet , that God had a long time before held him to . True it is that o God dealeth not with vs in this kinde , as the Finer doth with his oare , who neuer linneth melting it , and passing it thorow the fire againe and againe , as long as any drossie matter remaineth mixt with it ; or as those that boile broths or curious confections for sicke persons , that neuer leaue blowing and boiling so long as any scum at all ariseth on them . If he should so doe , we should neuer be any of vs out of the furnace of affliction ; euen the very best of vs should be euer either in , or ouer the fire , alwaies burning or boiling as long as we liued . For so long as we liue here , we shall retaine some of this drosse still : * nor will our scum be vtterly purged out of vs , while we abide here . But yet , howsoeuer God doth not goe so exactly to work with vs , ( the crosse would sooner eat our hearts out of our bodies , than worke all spirituall filth and drosse out of our soules ) yet he will haue that he doth in this kinde , worke to some purpose with vs , he will not haue vs come out of the fire as wee went in , hee will not endure wee should come off the fire as foule and as full of scum , as we were when he set vs on . And that the crosse may haue this effect indeed on vs , p he doth in mercy to vs , till it be done , withdraw himselfe from vs , that his wonted manner of presence may not hinder the worke of it . Sixtly , God dealeth thus oft with them , q to stir vp and kindle their zeale , to make them more feruent in praier , and in seeking vnto him , and to take away that coldnes and remisnes that vsually groweth vpon them , when they are free from such afflictions . Thus r he neglected the Israelites , though fighting in a iust quarrell , and suffered them to fall before their brethren the Beniamites , maintaining a bad cause , til they fasted and praied more earnestly , and by a kind of holy and religious importunity wrested aid and assistance from God. Thus s he delaied & put off the poore woman of Canaan crying after him : hee would neither heare her , nor the Disciples making suit for her : he answered her at first with a t seeming kinde of sullen silence ; then with a cutting answer , sharper than his former silence ; u I am not sent , but to the lost sheepe of Israel : And , x It is not fit to take the childrens bread , and to cast it to Dogs . But y those speeches were but as blasts of the belowes , not to blow out , but to blow vp the fire of her faith , and to make it so to blaze , as should astonish those that saw it . And z it is a dissimulation , saith Bernard , not an indignation , a concealement of affection , no abatement of loue , that Christ in the Cantieles ost with draweth and hideth himselfe from his dearely beloued , and is not found of her ▪ nor returneth to her , so soone as shee calleth ; it is but to exercise her loue , to inflame her affection , to make her more eager in seeking vp and downe after him . Hee doth as a father that hath a sonne at the Vniuersitie , who though hee vnderstand , by his Tutor or some other friends , of his wants , yet will not take notice of them , till from his sonne himselfe hee heare of them , Let him write ; saith hee , himselfe for them ; and it may be hee shall write twice too before he haue what he desireth ; because hee will by such meanes haue him both to learne to know his dutie , and to exercise his pen also for his owne good : So our heauenly Father , though a he know well enough what wee haue need of , b nor will hee suffer vs to want ought that shall be needfull for vs , yet c he will haue our wants made knowne to him by suit ▪ and supplication , ere he will ●…ake notice of them , yea he will make vs sue long many times ere he fulfil our desires , because he will haue vs to exercise his * Spirit of Prayer in vs. Or as the Nurse , who perceiuing that the childe beginneth to neglect her , withdraweth her selfe aside , and keepeth some-while out of sight , yea and letteth the childe , it may be , crie a good ere she come againe to it , to make it grow more fond on her , when it hath beene afraid of losing her : So DAVID , when d in his prosperitie hee began to presume more than was meet on Gods fauour , and to grow somewhat retchlesse in that regard , as if God were now so firme to him , that he were sure neuer to lose him , nor to haue the effects and fruits of it euer withdrawne from him , albeit he were not altogether so carefull to vse all good meanes to retaine it , as formerly hee had beene . e Thou turnedst , saith hee , thy face from me : and then being sore troubled , he sought earnestly with strong cries and salt teares , to recouer and regain againe the sense of Gods fauour , which by his owne neglect he thus had lost . Or * as a Father , saith one , that holding an Apple in his hand , which the childe would faine haue , letteth him toile and tug at it , and with much adoe vnloose finger after finger , yea , and it may be , whine and crie heartily ere hee come by it : So doth God many times with vs , to make vs f wrestle with him , and as g Iacob sometime by intention and eagernesse of prayer wring fauour away from him ; and as h the poore Widow did by the vniust Iudge , euen by our importunitie ouercome him . Or as i our Sauiour Christ dealt with the 〈◊〉 Disciples , when he made as though he would goe further , though he meant not to leaue them , to make them the more instant on him , to presse him to stay with them : So doth 9 God many times make as though hee were leauing , or had left vs , to incite vs to a more feruent and instant vsage of all holy meanes , whereby wee may either keepe his fauour with vs , while wee yet haue it , or fetch it againe when it is gone . Seuenthly , God doth thus k to commend to vs his mercie , to teach vs to make more account of his fauour , when by the want of it wee haue felt what a bitter thing it is to be without it , and after long misse of it , come to re-enioy it againe . * The present euill is euer the greatest : and the fit we felt last seemeth vsually the sharpest . But the present good is deemed commonly the least ; and † that that goeth from vs better , than that that abideth by vs : and albeit “ the departure of ought from vs , make it neuer a whit the better , yet any good thing seemeth better when it is going , and better yet when it is gone , than it did while either there was yet no feare of losing it , or it had not yet left vs. l We neuer vnderstand the worth of any thing so well , as by the want of it . * The eie cannot so well iudge of an obiect , if it be ●…ited too neere it ; nor † if it be continually without any intermission in the eye . m The continued and continuall enioyment of the best things , yea and of those that best please vs , though not alwaies the best indeed , without intermission or enter-change , is wont to breed , if not a surfe●… , yet a glut and a satietie , that so dulleth the soules appetite , that it maketh vs as lesse apprehensiue of , so n lesse affected with the benefit that we enioy in them . o Health is neuer knowne what a jewell it is , till by sicknesse wee haue beene some time depriued of it . Not doe Gods children know so wel , what a blessing they haue of the sense of Gods fauour , till by some spirituall desertion they haue been a while berest of it . But as p health is better esteemed , when wee haue beene sicke some time : and q fire is more comfortable when wee haue beene a while in the cold : and r our meat is then best relished , when we haue fasted longer than ordinary : and rest is most delightfull , when we haue beene tolled and are tired : and s libertie is more welcome when we haue beene some time restrained of it , than when without interruption we haue constantly retained it : So Gods fauourable aspect is much more acceptable and comfortable , when t the sun-shine of his fauour beginneth to breake forth againe , after some black and bitter tempests and stormes of his wrath ; especially when they haue been of long continuance , and much paines hath beene taken for the recouery of it againe . u Things long looked for are most welcome , when they come at the last : And that is commonly sweetest , that is gotten with most sweat . * Samuel was the dearer to Anna , because shee had stayed long for him , and by earnest suit at length obtained him , when shee was almost out of hope of him . So was x Iohn Baptist to his Parents , who had long sought him of God , and were vouchsafed him in their latter yeeres . y Iacob loued Beniamin , because he paid so deare for him ; he bought him with the life of his beloued Rachel that died of him : and both him and z Ioseph , because he had them in his old age ; yea so full of ioy was Iacob , when he saw Ioseph againe , whom he had long wanted , and had cleane giuen ouer for gone , that † he desired not to liue a day longer . It is a good note of Ambroses , from a a speech of the Apostles , that b God loueth to haue many sue to him for one , that he may haue thankes againe of the more . So c God loueth to haue his blessings and fauours begged long ere he part with them , that we may learne the better to value them , and to make more account of them , and to be more thankfull to him for them , when we haue them . For when they come vnsued for , we are wont to make the lesse of them . d Profered ware , for the most part , is but slightly esteemed of . Wee make light of the first and the latter raine , of the constant course of the Sunne , and the seasons of the yeere , though on these things dependeth the stay and the staffe of our life , because they come commonly in a constant and an ordinary course : But when a little dash of raine commeth after fasting and praier vpon a long drought , wee are vsually as more affected with it , so more thankfull to God for it , than for all the sweet dewes or the plentifull showres that * Gods flagons shed downe vpon vs the whole yeere before . Oh , saith DAVID , when he had some space of time found a restraint of Gods fauour , that before he had enioyed , now if God would vouchsafe to looke louingly vpon him , and restore him the wonted sight and sense of his fauour againe , e he would teach sinners Gods wayes , and his mouth should set forth Gods praise ; and he would offer vp to God any thing , that he should desire and would accept of . And for this cause , no doubt , among others , doth God make vs many times sue long for it , and cry with DAVID , How long , Lord ? before it doe come ; to make it more welcome to vs , and vs more thankfull for it when it doth come . Lastly , he doth so , f to make vs the more carefull to keepe his fauour , and the sense of it , when we haue it , and the more warie to shunne and auoid all such courses , whereby wee may either lose it or hazard the losse of it : “ when wee shall finde by wofull experience , that being once gone , it is not vsually so easily recalled or recouered . g That that is hardly earned , is wont to be more carefully kept . A man will not in haste or vnaduisedly spend his penny , that hee hath laboured hard and taken much paines for ; especially if he know not how to get so much againe , but with the like difficultie when that is gone : But lightly come , we say , and lightly gone ; young Gallants that neuer knew what the getting of money meant , are readie when they come to it , to let all flie abroad , as if they could haue it againe with a wish or a word , when they would . If God , when ( for iust causes best knowne to himselfe , and for the most part for euill desert and bad demeanure on our part ) he hath turned his face away from vs , and carried himselfe strangely toward vs , hee should by and by sodainly vpon the first and least bend of our hamme , or formall sob , or superficiall sigh , or a forced teare or twaine , or some faint and heartlesse prayer turne it againe toward vs , and looke kindly againe on vs ; h it is to be feared that euen the best of vs would be ouer-much carelesse of retaining it when we had it . But now when wee shall finde by wofull and dreadfull experience in the bitternesse of our spirits , that Gods face being once clouded toward vs , or turned from vs , it must , or may at least cost vs many a deepe sigh , and a salt teare , long looking , and much longing , euen * till our heart faint , and our eyes faile , much anguish of minde and perplexitie of spirit , much striuing and strugling with our owne corruption and weaknesse , and much straining and wrestling by earnest suit and supplication , by fasting and instancie of prayer , ere we can come to preuaile so farre with God , as to haue those thicke clouds of his wrath dispelled , and that louing and amiable aspect of his vouchsafed vs againe ; this cannot but make vs ( if we be not desperately retchlesse ) exceeding carefull of all good courses that may keepe and retaine it with vs , when we haue it , and no lesse fearefull of ought that may againe estrange it away from vs. The Spouse in the Canticles , when after long search , with much adoe , shee had at length lighted on her beloued , i whom by her neglect of him , shee had vnaduisedly giuen occasion to withdraw himselfe from her : k I tooke hold on him , saith shee , and I will not let him goe againe . And , l Turne away from thy wrath , say the people of God to God in the Psalme , and Let thy face shine forth once againe on vs : and then will we neuer goe backe from thee againe , nor giue thee the like cause to turne thy face againe from vs. And thus you see both in what sense God is said to hide his face from his , and for a long time oft ( as both to themselues and to others seemeth ) to forget them ; as also for what causes he is wont so to doe . Now hence let vs learne then : First , That we take heed how we censure men as forth of Gods fauour , in regard of any outward afflictions , yea or inward desertions , though they be great and grieuous , long and tedious , sticking close by them without remouall or amendment , producing in them many hideous and fearefull effects , so that in the eyes of the world , as well themselues as others , God may seeme to haue cast them off vtterly , and to haue forgotten them for euer . It hath been the state of Gods best Saints , of his dearest Children , of his faithfullest Seruants , yea of the only Sonne himselfe , m the Saint of Saints , when he bare the burden of our sinnes . So that , as DAVID speaketh , n if we should so deeme , if we should goe by this rule , and thereby iudge of mens estates , we should condemne , not Gods only Sonne only , which o some sometime did , as forth of Gods fauour , but the whole progenie of Gods children , the whole race of the righteous , whose Lot and Portion it hath oft beene to be in this wofull condition , and p to drinke of this bitter cup , that q Christ their head began to them ; and to passe r this sharpe triall , this fiery and bloudie s baptisme , that t their Sauiour past before them . If we cannot see how such courses may stand with Gods loue : we must remember that u Gods waies , and his workes , and dealings with his , are wonderfull and vnsearchable , far aboue our reach , and such as we are not able to comprehend . For x my waies , saith he , are not as your waies , nor my thoughts as your thoughts . But looke how farre the heauen is higher than the earth , so far are my waies aboue your waies , and my thoughts aboue your thoughts . And yet may we in some sort euen by humane courses conceiue , how such things as these are , may well stand euen with the greatest loue . For y God , as the Heathen man well obserueth , hath as well a fatherly discretion , as a motherly affection . His loue is not a foolish and an vndiscreet loue , such as many fond mothers haue , but a wise , a discreet , a z iudicious loue , such as wise and prudent parents haue . He so loueth his children , as he hath a care of their good ; and disposeth and administreth all things so as may be for it . A fond mother would haue her sonne alwaies by her good will at home with her , and neuer out of her sight ; would haue him crossed in nothing , but let him haue his will in euery thing , though it be to his owne euill . But the wise parent driueth him out at doores , sendeth him forth to schoole , bindeth him apprentice , it may be , or boordeth him abroad , where hee seeth him but seldome , breaketh him oft of his will , frowneth on him and correcteth him when he doth otherwise than well ; and yet a loueth he him no lesse than the fond mother doth , yea b he doth all that he doth in this kinde out of loue . Againe , further it may stand well with such a fathers loue , not to correct his child only for his faults , when he doth amisse , but , when some disease shall require it , c to hire the Surgion to cut him , and to leaue him fast bound in his hands , and either to withdraw himselfe , while the thing is a doing , or if he be by , to refuse to vnbinde him , or to doe ought for him , when being in feare or in paine he shall cry and call vpon him to stay the Surgions hand , or to helpe to vntie him . d Nor would the Surgion himselfe , were he to cure or cut his owne childe , vse a blunter launcet in the cutting of him , or not cut him so much , or so deepe , the disease requiring it , as he would doe with a meere stranger . And why may it not stand then with the loue of God to deale thus harshly and sharply with his dearest children , when either their outward euill courses , or their inward corruptions , by way either of correction , or of cure , ( and yet what is e correction it selfe but a kinde of cure ? ) shall require it ? Hee may loue them no lesse , though he hide himselfe from them , than the nurse , or the mother doth her childe , when shee hideth her selfe a while from it , and yet to saue her owne life , would be full loth to lose or to leaue it . Not to adde , that the courses that God vseth in this kinde , are oft-times f as well exercises for those that bee in health and good plight for the present , as Physicke for those that be crasie and sicke , surprised with some deadly or dangerous disease . Secondly , This may be a warning to Gods children , to take heed how they take libertie to sinne vpon assurance of Gods fauour , and presumption of his goodnesse and fatherly louing kindnesse . For though God doe loue vs , yet he doateth not on vs. g If we carry our selues saucily or stubbornly towards him , he will not beare it ; if we take bad courses , he will not endure it . He will not suffer vs through his forbearance of vs to be hardened in euill : but by some meanes or other he wil be sure to bring vs home againe , if at least we belong to him , and to his election of loue . And though he cast vs not off vtterly , though he damne vs not eternally ; yet he may so seeme to forget vs , so estrange himselfe from vs , so withdraw and with-hold from vs the light of his countenance , that the bright beames of his fauour may neuer shine forth again on vs , as formerly they haue done , so long as wee liue , and so may we come to haue not a purgatorie , but a very hell in our soules while wee liue here ; h goe drooping and dwindling , distressed , distracted and de●…ected all our life long , and be in little better case for the time than the reprobate oft are , yea than the very deuils and damned soules in hell themselues . Though we escape with our liues , yet the cure may be so costly , and the course of Physicke and Surgery that God shall take with vs , may be so harsh and vnpleasant , may put vs to those bitter pangs , and vnsupportable paines , that it may make vs curse the day that euer wee did wittingly and willingly that that might prouoke such a wrath , or require such a cure , and wish a thousand and a thousand times that we had beene , not fast asleepe in our beds , but dead and buried in our graues when wee did it . It is a vaine thing therefore for any man to presume so , as to say or thinke , God will neuer sure deale so roughly with me , though I cary my selfe otherwise then I ought towards him . Yea it is most fearefull and dangerous vpon such impious imaginations to presume to displease & prouoke him to wrath . For to omit that i it is a note of a most vngracious disposition for a man therefore to be euil , because God is good ; and to take libertie to himselfe to wrong God , because God loueth him . Art thou dearer to God than DAVID was ? Art thou deeper in Gods bookes , or higher in his fauour than he ? Yet how sharply God dealt with him ; how roughly , yea how rigorously ( as might seeme to fleshly reason ) he handled him , hauing prouoked him to wrath , and incurred his displeasure , may appeare by those k Psalmes wherein at large he complaineth of it . And how long it was in these cases ere he could recouer his former estate of inward comfort and sense of grace with God againe , appeareth likewise by his earnest suit , so oft and so instantly commenced for it , both here and l else-where . Thirdly , The consideration hereof should instruct vs , not to be vtterly dismaid and discouraged , if either wee shall finde and feele our owne estate , or shall see and obserue the state of Gods Church and children to be such as DAVIDS was at this present , and all Israels at other times . That wee be not daunted and disheartned , though wee meet with many afflictions and distractions , as well m troubles without as terrors within , and shall see no signe of Gods assistance , but all shew rather of the contrary , the fruits of Gods fauour and loue being all withdrawne and with-held from vs , and God seeming to carry himselfe not as a friend , but n as a 〈◊〉 towards vs , writing bitter things against vs , and suffering fearefull things to befall vs. But learne , as the Prophet Esay speaketh , o when we sit in darknes , and haue no light , when we can finde no light of ioy without , nor sparke of comfort within , yet euen then to trust in the name of the Lord , and to stay our selues vpon our God. We must remember that , as the Apostle saith , p We walke by faith , and not by sight : So q we liue by faith , and not by senseFaith g●…eth not by feeling ; nay it goeth oft against feeling . And this is the very pitch and height of faith , as for a man with Abraham , r aboue hope to beleeue vnder hope , so to beleeue all contrary to that that wee see and feele , to beleeue that . God then loueth vs , is a kind Father , and s wil be a sure Sauiour vnto vs , when we feele his hand heauy on vs , and hee seemeth euen bent to destroy vs. t We are saued by hope , saith the Apostle ; but hope that i●… see●…e is no hope . And so u we are sa●…ed by faith ; and though this x faith be a kinde of spirituall sight , and that surer and certainer than bodily sight ; and y those things that are not seene by it , are * better seene , than those things that are seene ; yet z the faith ( to speake properly ) that is seene is no faith : for a Faith is the euidence of things vnseene ? For a man therefore to beleeue that he is in grace with God , when he hath pregnant proofes of Gods fauour , it is a matter of no mastery . But b to beleeue then when he seeth not , yea to beleeue it then when he seeth and feeleth all to the contrary in the apprehension of carnall reason , this is the praise and commendation of faith indeed . Wee must consider what is or should be the ground and stay of our faith : not these outward props , which we are wont so much to leane on and to trust to , * not our owne sight or sense , that oft faileth and deludeth vs , but Gods word and his truth , and the stabilitie of his promise , which c though heauen and earth should passe away , and all things should returne to their first Chaos againe , yet shall d neuer in ought faile any of those that depend vpon it . e Remember thy word , saith . DAVID , vnto thy seruant , wherein thou hast made me to put my trust : That is my comfort in my trouble ; for thy word putteth life into mee . And , f Thou art my shelter and my shield ; and my trust is in thy word . And learne we herein to imitate the earth that we tread on . Though being a massie body , it hangeth in the middest of the aire , enuironed with the heauens , and yet keepeth his place steedily , and neuer stirreth an inch from it , hauing no props or shores to vphold it , no beames or barres to fasten it , nothing to stay or establish it , but the bare word of God alone . For g by his powerfull word , saith the Apostle , hee vpholdeth all things . And , Thy word , saith the * Psalmist , O Lord , abideth for euer . And , Thy truth is from age to age : thou hast laid the foundation of the earth , and it standeth still . It abideth by it to this day by vertue of thine ordinance . And in like manner must we learne to depend vpon the bare word of God , when all other props and stayes shall be pulled away from vs : to trust him vpon his bare promise without pledge or pawne . Else weedeale with him no otherwise than any Vsurer will with the veriest begger or banckrout that is , when he commeth to borrow money of him . Though he dare not trust him on his word ; nor on his bond neither ( it is nought worth ; nothing better than his word ; ) yet on his pawne or his pledge he dare trust either the poorest or the vnfaith fullest man that is . But as Augustine sai●… well , That h it is but a●… h●…lotrie loue for a woman to loue the gift more than the giuer ; and so to lone the giuer no longer than hee giueth : So it is but an harlotrit faith for a man to trust Gods pledge or pawne more than God himselfe , and so to trust him no further than he seeth or feeleth what he doth . Yea thetruth is , that in these cases , when we dare trust God no further , ●…orrely on him any longer than we haue so me pledga or pawne of his prouidence , we must not him , but we trust his pledge , i as hee trusteth not the poore man , but trusteth only his pawne , that dare not lend him ought but vpon his pawne . And hereby may we try and examine the sincerity and the soundnesse of our faith , what it is indeed that we rely vpon , what it is that we trust to : If we can say , as DAVID here afterward in the shutting vp of the Psalme , That k we then trust in Gods mercy , and expect safetie from him , euen when hee seemeth to haue forgotten vs , and to haue hidden his face from vs ; if we can then l comfort our selues in the Lord our God , when all other aids and comforts haue taken their leaue of vs. It is a feeble faith that cannot stand without stilts , a lame faith that cannot goe without crutches . Hereby will appeare whether a mans stilts beare him vp or no , if hee be able to stand , when they are taken away from him : if he can , it is a signe he rested not on them , though he made vse of them ; if hee cannot , it were they , not his legs that vpheld him . And hereby may it appeare what our faith and confidence is founded on , whether on Gods word or his pledge , his pawne or his promise : If when the pledge or the pawne is gone , yet our faith abideth stil firme , it is a signe that it was fixed on God himselfe , and not on it : But if when it is gone , our faith falleth to the ground , it is a signe that our faith was wholly founded on it , not on God or Gods word , which abiding still firme , our faith were it thereon founded would continue stedfast with it . For m Those that trust in the Lord , saith the Psalmist , are as Mount Sion , that standeth fast , and neuer stirreth . And this is that that we should by all meanes labour and striue vnto , that our faith may n rest and rely on God himselfe , and his infallible and vnfaileable word of promise , not vpon the outward pledges and pawnes of his prouidence , nor on the ordinary effects and fruits of his fauour , that so when these shal be withdrawne , yea and withheld long , it may be , from vs , so that God may o in anger seeme to haue hid his fare from vs , and to haue forgotten vs , which , as we see , hath beene o●…t-times the state and condition of Gods children , yet wee may not be disheartened , but see * light euen in darknesse , and be able “ to discerne the sweet sunne-shine of Gods fauour euen thorow the thickest clouds of his fiercest wrath . So likewise for the Church of God , when we shall see it either in generall , or in some principal parts of it , so left vnto the fury and rage of her malitions and mischieueus-minded Aduersaries , that God seemeth not to regard it , or what becommeth of it , but euen suffereth them to haue their owne will vpon it ; in so much , that as Gregory Nazianzen saith of his time , p Gods former prouidence and care of keeping his Church may seeme vtterly to faile , and that hee hath ceased and giuen ouer to doe for it in these daies as hee had wont to doe in former times : yea when we shall see it left in such plight , not for a short space only , but for so long a time together ( her enemies might and malice q daily growing more and more , and her meanes on the other side daily more and more failing , and her might and power daily more and more impaired and impouerished , ) that God may seeme cleane to haue forgotten her , and to thinke no more of her , but euen r to haue cast her off for euer : yet s s must we not despaire euen then of her preseruation , and of the raising of her vp againe . But as Iehoshaphat in his straights , t haue the eyes of our faith fixed vpon God , and his word : who hath promised ( and u his promise shall neuer faile , or proue false ) x neuer to leane or forsake his , though for a time y he may seeme so to doe . And wee must withall remember that this is no new matter , but the same that oft-times hath befallen the Church of God formerly . That mans extremitie is Gods opportunitie . z It is now time for thee , saith DAVID , Lord , to put to thy hand , when men haue euen destroyed thy Law. So then is Gods time to helpe his Church , when it seemeth readie to be destroyed and euen vtterly swallowed vp for euer . Then is the fittest time for a the Angell to call to Abraham to stay his hand , when the knife is euen at Isaaks throat , and he giuen vp now for b dead . And then is the seasonablest time for God to set in foot for the rescuing of his Church and children , and the deliuerance of his chosen ones , c when the enemies dagger is at their very heart , and they seeme now giuen vp for gone . As d Philo sometime told his people , That he was verily perswaded that God would now doe some thing for them , because Caius was so earnestly bent against them ; yea that then Gods helpe is nearest , when man 's is furthest off . As it is commonly said , e Where the Philosopher endeth , there the Physitian beginneth ; and f where the Physitian endeth , there the Diuine beginneth : So g where mans aid endeth , there Gods aid beginneth . Deliuerance is oft nearest , when destruction seemeth surest . It is neuer fitter time for God to put to his helping hand , than when all humane helpes , that are wont to be as vailes and curtaines drawn betweene our eye and Gods hand , doe vtterly faile : h When iudgement , saith the Prophet , was turned backe , and Iustice stood aloofe off , and Truth was fallen in the streets , and Equitte could not enter , and all true dealing failed ; and i by refraining from euill men made themselues but a prey to the euill : and the Lord saw it , and wondred that no man would stand vp or put forth himselfe to stand for the truth : Then did he himselfe put in to saue by his owne arme , and by his iustice to support those that were readie to sinke . Then put he on Iudgement as a Corslet , and Saluation as an Helmet ; and Vengeance as a 〈◊〉 , and Wrath as a Cloake : to repay the furie of his aduersaries , and to recompeno●… his enemies . Then , saith the Prophet , God did thus : and why not till then ? Surely ( to omit all other ends ) to get himselfe the more glory . k That they might feare the Name of the Lord from the West , and his glorie from the Sunne-rising ; when with a blast of his breath , hee should suddenly turne the Tide againe , and the Spirit of the Lord should driue back , yea and cary away the enemie , that brake in like a fl●…d , had surrounded a great part , and was like to ouer-flow and ouer-whelme all . That l ma●…s furie , as the Psalmist speaketh , might turne to Gods glory , when by his bare rebuke with a word of his mouth , both horse and chariot are cast into a dead sleepe , and * the troopes of archers are vtterly discomfited , and the remnant of their rage is contrary to expectation restrained . That m he may be knowne and magnified for a mightie God , and a powerfull Protector ; when , though the Nations rage , and the kingdomes are in such a commotion , that the earth seemeth to shake withall , and the very mountaines to be remoued , and swallowed vp in the sea ; yet he suddenly stilleth all ; breaketh their bowes , knappeth their speares a sunder , and burneth vp their chariots , and by a generall desolation , and destruction of his enemies , setleth such peace the whole world ouer , ( for the behoofe of his Church , and the freer passage of his truth ) as was n in Augustus time , when o the Prince of Peace came into the world . Fourthly , Let vs learne in these cases to examine our selues where wee finde such things to befall vs , whether we haue not beene or growne carelesse in endeuouring to retaine the fauour of God with vs , and to maintaine the worke of his Spirit in vs : and striue therein to be more feruent , wherein formerly wee haue beene slacke . For that is one cause why God is wont so to estrange himselfe from his children , to fetch them home to him , that are too p prone to stray from him , when he dealeth kindly with them ; and to make them more earnest and feruent in those things , that they had waxed remisse and retchlesse in before , when they were free from such afflictions ; that as q water pent vp in a pipe , shooteth vp higher than it would otherwise , had it scope and space to disperse it selfe ; so our thoughts and desires that would otherwise be straying abroad and wandering in the ends of the world , being by affliction and anguish straitned and restrained , might be caried higher to heauenward , as r Noahs Arke was with the waters of the Deluge , and confined vnto him , whom they were wandring from before , as s the Chicken from her damme , till shee be frighted with the Kite . And this is the vse therefore that wee should make of such desertions , that we be thereby incited to striue t to hold that the faster , that wee seeme in danger to lose ; that u we stirre vp our selues to take faster hold on God , as those that looke downe from some steepe place , when they feele their heads begin to swimme , or finde themselues in danger of falling , are wont to take better hold of the raile that may stay them ; cling closer about him , x as the nurse childe hangeth on the nurse or the mother , when shee seemeth about to leaue it , or threatens to throw it downe ; and as the y wheele of the water-mill , the more violently the floud driueth it away from it , the more violently doth it still turne againe vpon the streame : So the more violently God with both hands seemeth to thrust and shooue vs away from him , the more instantly and eagerly should wee enforce our selues to presse vpon him . Since for that end he doth it , z not that he desireth to be rid of vs , but that he may not lose vs , that wee may come nearer home to him , abide firmer with him , and sit closer by him than formerly wee haue done : like the father , that when his sonne hath some way displeased him , biddeth him away , out of his sight , ( though hee would be loth hee should so doe , ) not to driue him away indeed , but to make him draw nearer to him , and by humble submission more earnestly endeuour to pacifie and appease his fathers wrath , and seeke to regaine his fauour and good will againe : or like as hee did with Moses , when a he bade him let him alone , that he might destroy that rebellious and idolatrous people ; not that Moses should so let him alone indeed , but rather that he might not leaue him , but be the more earnest in suit with him on his peoples behalfe , and not giue ouer till he had obtained his suit for them . And in like manner should we be affected also in regard of Gods Church , when wee shall see it to be in such estate as was formerly obserued . We should make her case our owne ; and take occasion thereby , to be the more instant with God , that his face may be turned to it , that seemeth to be turned from it , and that in mercie and goodnesse hee will remember and thinke vpon her as his Spouse , whom now , when b like a widow for lorne and desolate , shee sitteth weeping and wailing , he seemeth to haue forgotten , and not at all to regard . Thus may we obserue that DAVID concludeth diuers of his Psalmes made when he was in such estate himselfe , with suit and supplication for the Church of God in generall . c Oh be fauourable , for thy good pleasures sake , to Sion ; and build vp the wals of Ierusalem . And , d Deliuer Israel , O Lord , out of all his troubles . His owne present condition was a meane to put him in minde of the afflicted and distressed estate of other of Gods seruants . And the like vse should we all make , either of Gods hand on our selues , or of his dealings in this kinde with his Church and children abroad , albeit we our selues remaine free : e You that are mindfull of the Lord , saith the Prophet , what euer you be , be not silent ; be importunate with him , and giue him no rest , till he repaire Sions breaches , and set vp Ierusalem againe to be the glory of the world . For to this very end doth God oft as it were winke , and withdraw himselfe from his people , that wee may with strong cries on all hands awake and fetch him againe . True it is indeed that God is not as Baal , of whom Elias sometime said to his Priests , f Crie aloud ; peraduenture he sleepeth , and you must wake him . No ▪ g he that hath the charge of Israel neither slumbereth nor sleepeth . And yet he winketh , if I may so say , and seemeth sometime to sleepe , as h our Sauiour slept in the ship , when his Disciples were like to haue beene cast away the whilst ; and he doth thus sleepe to make vs awake ; hee seemeth to sleepe , i to make vs awake out of our sleepe , and crie the louder to wake him out of his seeming sleep . k Vp , Lord , say they , why sleepest thou ? Awake , we beseech thee ; and stand not aloofe off for euer . Why dost thou hide thy face away from vs ? and forgettest what misery and affliction we are in ? As the Disciples to our Sauiour , when they awoke him out of sleepe ; l Saue vs , Master : m Carest thou not that wee perish ? And againe , n The Lord awaked , as one that had beene asleepe . Thus at this very present doth God seeme to be asleepe , while the enemies of his Church daily preuaile and get ground of her , and triumph ouer her . Hee seemeth , I say , to sleepe , and hee would by our out-cries be awaked . And sure it is to be doubted that we haue not yet cried long enough or loud enough , that he seemeth to sleep still , and doth not yet rouse and raise vp himselfe for the deliuerance of his distressed ones . Fiftly , Is this oft the estate of Gods children , that not in the sight of others only , but to their owne sense and feeling too , God seemeth to haue left them , and to haue cast them cleane off ? And may it therefore , for ought we know , proue the estate of each of vs ? For o nothing in this kinde befalleth one , but what may befall any : whose estate may not that be , that was * DAVIDS once ? yea rather that was DAVIDS oft ? The consideration hereof then should stirre vs vp euery one to labour before hand to get good assurance of Gods fauour while we are free yet from such afflictions , from such spirituall desertions . As Xenophon saith ( and it was a good speech though of a meere naturall man , ) That p it stood rich men vpon to make God their friend in prosperitie , that ●… they might be sure to finde a friend of him in aduersitie . So it standeth vs vpon to get good assurance of Gods fauour and loue towards vs , while we are free from afflictions , that when they shall befall vs , wee may haue comfort of that assurance which formerly wee haue gotten . For it is with Gods children commonly in this case , as it is with one that hath receiued such a blow or wound on the head , as that though it be not deadly , nor depriueth him wholly of life , yet so astonisheth him for the time , that albeit he haue life in him with q Eutychus , yet he hath no sense of it : or as with one in a swoune ; that discerneth not the light of the Sunne , though it shine full vpon him , nor can see ought , or take notice of those that stand about him and take paines with him . Or as it is with † those that haue beene sea-sick , & are giddy when they come first ashore , al seemeth to turne round with them , and the earth it selfe to reele and roll vp and downe as the ship did . And euen so is it vsually with them at such times , though they haue spirituall life of grace in them , yet “ they feele it not ; ( r Create in me , saith DAVID , O Lord , a new heart , as if all were to be begunne againe : ) though they be in Gods fauour , yet they see it not ; they are not able to discerne ( there is such a mist ouer their eyes ) the beames of Gods loue and fauour toward them , though it shine out brightly euen then full in their face , nor his prouident eye ouer them , and care of them , though euen then also it be working about them for their benefit , as effectually as euer . * All seemeth to be shaken with them , euen Gods eternall loue it selfe toward them , though more firme than the pillers of heauen and earth it selfe are . It is no time therefore then for a man to take triall of his owne estate , when his thoughts and affections are so disturbed and distracted , as s DAVID confesseth that it was with him at this time . But it is a ●…it ▪ time for him to make vse then of his former triall . For that man that hath before ▪ time taken sound triall of himselfe , and vpon due and diligent search , hath found himselfe to be in the estate of grace , and consequently in fauour with God ; he may then yet take notice therefore , and reape comfort thereby , t not regarding what then for the present he feeleth , but remembring what vpon such enquirie hee hath formerly found ; and assuring himselfe , since that u the gifts and graces of God are without repentance ; and that x once elected and euer beloued ; for y Whom God loueth once , he loueth for euer ; z he is no changeling in his loue ; that therefore the grace that once he had is not vtterly gone , though he cannot now discerne it ; nor the grace that he once was in with God is not vtterly lost , though it be so concealed , that for the present he cannot now descrie it . And a as women that goe with childe , when they haue sometime felt the childe stir in the wombe , do thereby know that they haue quickned , and haue truly conceiued , though they doe not alwaies so feele it . So if once we haue found vpon due and sound triall good assurance of Gods grace and fauour by the effectual and powerful worke of his good Spirit vpon our soules , and by the comfortable motions thereof in our hearts , though we haue not the like alwaies , ( as b Alas , saith religious Bernard , they come but seldome with many a one , and when they doe come , they are soone gone againe ) yet we may be assured that wee haue conceiued and are quickened , and that spirituall life is not gone againe , though we finde it not so sensibly to worke in vs at all times , yea the rather here may we build vpon it , as hauing far better assurance , than women can in such cases haue of the life of that they goe with ; because that that is conceiued in them being bred c of mortall and corruptible seed , though it haue beene quickened , yet d may die and miscary , ere they be deliuered of it ; whereas that that is by Gods word and his Spirit bred and conceiued in vs , being bred e of immortall and incorruptible seed , by the word of God that liueth and lasteth for euer , if it be once there conceiued , f can neuer die nor decay againe , but g endureth to eternitie , as he himselfe doth , by whose Spirit it is begotten and bred in vs. Or as one that hath at leasure times cast vp and ballanced his accounts , and brought all to one entire summe , is at any time readie , if on a sudden hee be called to a reckoning , though hee haue not time or leasure then amids many distractions otherwise to runne ouer his reckonings , or to cast vp the particulars , yet to tell how things stand with him ; h it requireth no more but the bare reading , he need not stand to recount it , being sure that it was well and truly cast vp before : So hee that hath before-time truly tried his owne estate , and made his reckonings vp concerning the same with God and his word , may thereby know then how it standeth with him in regard of God , by calling to minde only the issue of his former examination , when by reason of disturbance and distraction through the violence of temptation , he shall haue little leasure or libertie to take any exact triall or proofe of it at the present . Exceeding iniurious therefore are they herein to themselues , that deferre and put off the triall of their estate till such times ; and by reason that then either their i sacrifice affordeth no good signes , or they light on an euill Interpreter , that turneth all to the worst , by such their delay they misse then of much comfort , that otherwise they might haue had , if they had taken triall of themselues and their estates in due time , but by means of their neglect thereof they are then depriued of , when they haue most need of it . And surely did men know before-hand what need they should haue , and what want they may finde of comfort in such cases , and how vnfit and vnapt they are like then to finde themselues for such imployments , they would be questionlesse more carefull to sift and examine themselues before such times of triall , and by good assurance of Gods grace and fauour gained before-hand , treasure vp some store of comfort that may then stand them in stead , when there shall be k no Manna found abroad in the fields , nor such sweet l dewes dropping downe vpon their drie and thirstie soules , as there hath done formerly . It is a wise and a prudent course , m in Summer to lay vp against Winter ; n in time of peace to prouide for warre ; and o before stormes come , for men to furnish themselues with such necessaries as they may then stand in need of . And it will be our best wisdome to get and lay vp such matter of comfort before-hand , that whensoeuer such times of trouble and triall shall come , we may ▪ haue that at hand then , that may stand vs in stead , and not be driuen to seeke for it , when we should make vse of it , and shall finde it hard to come by , if we were not furnished with it before . Sixtly , If God in such our afflictions and desertions doe not instantly answer vs , if hee send not comfort and deliuerance so soone as we call for it ; if hee shall hide himselfe from vs , and seeme not willing to be found of vs so soone as euer we seeke him ; ( that which we doe not yet oft , when we seeme to doe ) let vs take heed how we grow thereupon impatient . Let vs remember that God heareth vs , euen when p he seemeth to be deafe towards vs ; q Hee heareth vs to our profit , though not to our pleasure ; and to our behoofe , though not according to our desire : r He is present with vs , euen when he delayeth vs ; yea hee is present with vs , in that he doth delay vs ; and that is better then present with vs , that for the present is denied vs. s It is a point of mercy in him , that he is not so forward to shew mercy . There is no cause therefore for vs to be impatient , since that t all is for our good ; yea Patience it selfe is good for vs ; which hereby God doth not u trie only and exercise , but x worke in vs , and enure vs vnto . And y it is good for vs to learne quietly to beare Gods yoake , to sit downe by it , yea to lie downe vnder it , and thrust our mouth in the dust , assuring our selues that so doing we shall haue a good issue of it , and shall doe well in the end . a Patience , I say , is for our good : But b by impatiencie there is no good to be gotten . It will be but a meanes ●… to make God lay harder and ●…er things on vs ▪ when we begin to grow impatient vnder his hand . As a discreet Father , when his sonne shall take pet at some small matter that his father hath crossed him in ▪ may well thereupon take occasion , yea and many times doth , to giue him some further and greater cause of disconte●… , ●…o bring him thereby to know himselfe and his dutie , and to teach him to rest content with that that his father will ha●…e : p So when God sendeth small●…r and lighter crosses , and men waxe wa●…pish and waiwa●…d under them , God is wont to second them with greater and weightier afflictions , to worke patience into them ▪ and to enure them to the yoake ▪ which being q patiently borne , will become lighter vnto vs , and may the sooner in all likelihood be remoued from vs , hauing taken 〈◊〉 that lesson that God thereby would learne vs. Whereas r by impatience it will but grow more grieuous vnto vs , as * the sh●…e is to the fowle , that by fluttring and straining makes the string straiter , to her greater tor●… , and yet is neuer the nearer getting out againe ; as the yoake is to the beast , that s by striuing and strugling with it , hath galled her necke , and yet is compelled to draw still in it , with more paine then from her owne folly , than from the weight of it , or of that that shee draweth in it : And we shall but thereby procure to our selues the more euill ; as “ the sick-man in a burning feuer , while by tossing and tumbling to and fro , he seeketh to finde ease , doth but exasperate the disease , and encrease his owne griefe . Let vs beware therefore of impatience ; But let vs take heed especially , how any length of afflictions maketh vs once thinke of leauing God , or of seeking with Saul to Satan , by putting our hands vnto wickednesse , or vsing indirect courses , for the saluing and easing or releeuing of our selues . It was the Deuils policie that he vsed , but without successe , with our Sauiour ; t to beare him in hand that his Father had cast off all care of him , thereby to perswade him to depend no longer vpon his prouidence , who if he did loue him or regard him , would not so suffer him to starue . And it is one of the slights that euen to this day he vseth oft with Gods seruants , thereby in time of affliction to withdraw them from relying on God , who seemeth not to looke after them , as if they were sure to perish , if they shifted not for themselues , but trusted still to him , that had no care at all of them . And howsoeuer by this engine he preuailed not with our Sauiour , yet by it with many other , too many , too oft he preuailes , and maketh them commit much folly . For while * through weaknesse of faith , and want of patience , they are loth to wait Gods good leasure , and desirous to be rid , in all haste , of the present affliction , they put their hand oft to such courses as produce fearefull effects , and vse such sory shifts for the releeuing of themselues ▪ as doe but plunge them further and deeper into such a labyrinth of euils , as they are many times neuer able to get out of againe . So that it fareth with them , as with u persons vnskilfull in swimming , that hauing ventured past their depth , and being in danger now of drowning , while hastily and inconsiderately they catch at what commeth next hand , to saue themselues with , lay hold oft on weeds , that doe but entangle them , and draw them deeper vnder water , and there keepe them downe from euer getting vp againe , till they be ( that which by such meanes they ●…ought to preuent ) indeed drowned . This subtill slight of Satan we must be carefull in these cases to discouer , and say to our selues , when such things shall be suggested vnto vs : x This is but my weaknesse , or Satans wickednesse : y God I know hath not left me , though he may seeme not to looke after me . z Hee now trieth me whether mine heart be vpright with him or no ; whether I will cleaue constantly to him , though hee d●…e nothing but crosse mee , and abide still with him , though he seeme wholly to neglect me ; or whether I will leaue him , and giue ouer adhering vnto him , if he doe not vse mee as I would that hee should . And therefore I will resolue , that I may not proue vnsound , to keepe constantly with him and not hearken to Satan , nor yeeld to such indirect courses , as by him shall be suggested , for the procuring either of ease or of deliuery , whatsoeuer shall come of it . Such constancie shall seale vp vnto vs our sinceritie ; and shall not want with God a rich and a royall reward . For hee that shall so continue depending vpon God , when all humane helpes shall faile him , and all lawfull meanes of releefe ; choosing rather to endure griefe and paine all his life long , and to liue a life more bitter than death it selfe , than to make triall of any vnlawfull course to procure ease and releefe ; such a man so dying , saith Chrysostome , a shall haue his place in heauen among the Martyrs ; yea such a one is no other then b a Martyr indeed ▪ hee is as good a Martyr as he that leaueth his head on the block , or is burnt to ashes at a stake for the testimonie of Gods truth , and the keeping of a good conscience . All the difference betweene the one and the other is this ; that to the one it is said , Deny Christ , or thou shalt die ; to the other it is said , Doe euill , or thou shalt liue wretchedly , thou shalt liue a life little better , if not worse , than death . He is once for all a Martyr , that will rather endure the one ; he is oft , yea euery day a Martyr , as Paul saith of himselfe , that c he died daily , that chooseth rather to vndergoe the other . Too prone wee are * to stray from God , when he vseth vs well , when he dealeth louingly with vs : but a most blessed thing it is , when our hearts are so linked to him , that we will not stir an inch from him , though he seeme to carrie himselfe neuer so harshly towards vs. Lastly , Would we haue God in these cases to remember vs ? let vs be carefull then to remember him ; yea let vs then learne to remember our selues . Let vs take heed how we forget him , if we would not haue him to forget vs : for d our forgetfulnesse of him , and our dutie to him , is for the most part the cause that moueth him to forget vs. As indeed † what can be more iust , or what more equall , than for God to forget vs , when we forget him , and to neglect vs , when we regard not him ; to refuse to heare vs , when wee refuse to heare him ? Or how can wee with any colour complaine of the one , when we are guiltie of the other ? Yea when God seemeth to haue forgotten vs , if we would haue him againe remember vs , e Let not vs then be backward to remember our selues : But let vs apply our selues to make a right vse of the crosse ; helpe to further the effect of it , doe not crosse or hinder the worke of it . The more speedie successe Gods hand hath with vs , the sooner it is like to be remoued away from vs. f DAVIDS strugling with it , and hanging backe , and refusing to yeeld to that that God thereby required of him , was a meane to continue it the longer vpon him , and to put him to the more paine . And this vndoubtedly is one maine cause of the long continuance of many euils , that g men are humbled , as Bernard speaketh , and yet are not humble ; * they will breake in sunder , ere they will bow or bend vnder Gods hand . Let vs apply our selues therefore to that which by the crosse God requireth of vs , if we desire to haue the crosse remoued againe away from vs. Now this that we may doe : First , Wee must endeuour to enquire and finde out the cause of the crosse , and the ground of Gods auersion of his face away from vs. h A disease can neuer be well cured , till the cause of it be discouered : Nor can we take any right course for the remouall of a crosse , vnlesse that that hath procured it be in some sort discouered . i The voice of the Lord , saith the Prophet Micah , crieth vnto the Citie . God by his iudgements preacheth not verball , but reall Sermons vnto vs. k Hee preacheth euen without preaching , as Basil speaketh . As he is said l to hold his peace , though hee doe speake , when he doth not punish ; so is he said to preach , though he speake not , when he doth punish . m His very Iudgements are reall Sermons of reformation and repentance . They haue a voice , saith the Prophet : But euery one vnderstandeth not this voice : n They speake in a strange language to many , to the most ; as o Pauls companions , when Christ spake to him , they heare a noise and no more . p The foolish , saith the Psalmist , conceiue it not , and the brutish vnderstand it not . But q a man of wisdome , the wise man , saith the Prophet , knoweth what it meaneth . And as the Psal mist speaketh of Gods workes of mercie ; r Who so is wise to obserue these things , such shal vnderstand the louing kindnesse of the Lord : So of his workes of Iudgement saith Ieremie , s Who so is wise to vnderstand these things , to him the Mouth of God speaketh , and he is able to declare what this Voice of God saith . And of both of them the Prophet Hoshe , t Who so is wise , will vnderstand these things : and who so is of vnderstanding , will know that the Lords waies are u strait and euen , and the iust shall walke in them , but the wicked shall fall in them . To vse Chrysostomes comparison , yea and Augustines too ; x Lay you a booke open before a childe , or one that cannot reade , he may gaze & stare on it , but he can make no vse of it , because he vnderstandeth nothing at all in it . But bring it to one that can reade , and that vnderstandeth the language it is written in , and he can reade you many stories or instructions out of it . It is as dumbe and silent to the one ; it speaketh to , and talketh with the other . In like manner is it with y Gods Iudgements , as Augustine also well applieth it : all sorts of men see them , but few are able aright to reade them , or to vnderstand them what they say . But what is it that the wise man is by them admonished ? Surely , a to listen to the Rod , saith Micah ; and b who , or what it is that hath procured it : to enquire , saith Ieremie , what is the cause , c why the Land is spoiled , and lieth burnt vp like a wilde wildernesse , that no man passeth thorow ; that is , to search out the cause of the present crosse . To which purpose also Gods people in the time of their captiuitie , d Let vs search , say they , and sift out our workes and our waies . They had before entered into some discourse and dispute with themselues , what might be the cause of that their calamitie . And first they lay downe this for an vndoubted and vndeniable position , That e there is no euill that befalleth any , either person or people , but the Lord hath his hand in it . f Dare any man , say they , say , that g ought commeth to passe , and the Lord hath not appointed it ? Doth not h both good and euill come out of his mouth ? But what then ? Doth God as i earthly fathers doe , who in an idle humour sometime correct their children without cause ? Or k doth God take pleasure in stamping vpon his people , and in vexing and grieuing of them ? No : l hee doth not willingly , or from the heart punish , and afflict the sonnes of men . m It is a griefe to him to be grieuous vnto vs ; it is a paine to him to be punishing of vs. It goeth as much against the heart with him to afflict , as it goeth against the haire with vs to be afflicted . Why but , what is the cause then that he dealeth so harshly with vs , that hee carieth himselfe so austerely towards vs ? * Wherefore is the liuing Man afflicted ? Man suffereth for his sinne . n We haue sinned and rebelled against him : and hee hath not spared vs. o God is good of himselfe ; hee hath his harshnesse from vs ; it is our corruption that requireth it . p A disordered patient maketh a cruel Physitian . By our disordered courses , q wee enforce him to anger , in whom anger is not ; and euen wrest and wring that from him , that in some sort is not in him . r Therefore , saith hee , haue I smitten thee with the wounds of an enemie , for the multitude of thine iniquities , and because thy transgressions are grieuous . What these sinnes of theirs therefore were , doe they desire and purpose to make s Search , that so comming to vnderstand the true cause of their calamitie , they may set vpon some course for meanes of recouery . And in like manner ought we to doe vpon the like occasions , say as Iob doth ; t Shew me , O Lord , or make knowne to me , wherefore thou contendest with me : doe as DAVID did , when in Israel they had had a long time of dearth ; u He went to aske of God for what cause it might be : make a search into , take surueigh of our hearts and our liues ; labour , as Salomon speaketh , x to finde out the plague , the cause of it at least , in our hearts , and in our courses . And for our better furtherance herein we may consider , 1. What sinnes especially God hath in his Word threatned such Iudgements against , as are present on vs , or any part of his Church . For if such sinnes bee now found rife or reigning among vs , there is iust cause to suspect that a God by such Iudgements doth make good his Word ; b sealeth vp the Truth of it ; and thereby sheweth , that c His menaces are not vaine , or vneffectuall ; that d his Prophets words , as the prophane people sometime spake , are not e windie . 2. What sinnes God hath formerly inflicted the like plagues for on others : which if these times be found to imitate those in , it may well bee deemed , that f God in Iustice , as hee findeth vs like them in practise , so he maketh vs like them in punishment ; as he findeth the like sinnes among vs , so he powreth the like plagues vpon vs ; as hee sindeth vs sicke of the same sores , so hee plieth vs with the same plaisters . 3. How we haue abused those things , or our selues in those things , wherein or whereby God doth punish vs. For there is oft an Analogie and a proportion betweene mens practises and Gods punishments , betweene their transgressions and his Iudgements . Looke g wherein men offend , therein vsually are they punished . And blessings abused are turned oft into curses , as “ the staffe sometime into a Serpent , * that men may be crossed and plagued in those things , which they were not thankfull for , or vsed not well , when they were blessed in them . h DAVID was too indulgent a Father to his children , and he smarted shrewdly for it in i Ammons rape of Tamar , k Absoloms murther of Ammon , and both l Absoloms , and afterwards m Adoniaes rebellion . n When Gods people abused those temporall blessings of gold and siluer , corne and wine , wooll and flax , that hee had bestowed on them , God threatneth to returne , and take them againe away from them . And in like manner he threatneth them , when they obserued not his Sabbaths , that o their Land , during their captiuitie , should rest and lye waste vntilled and vntoiled , because it rested not on their Sabbaths , when they dwelt in it : As also that because they set light by the word of God when they had it , hee would p send a famine of hearing it , when they should be constrained to seeke farre and neere for , and yet not finde that , which they then refused when they might haue had it , or made no reckoning of , when in great plentie they had it : And q because they did not serue the Lord their God with a good will , and with a cheerefull heart in the abundance of all things ; they should therefore serue their enemies , which hee should send vpon them , in hunger , and thirst , and nakednesse , and want of all things : And r as they had serued strange gods in their owne Land , so they should serue strangers in a Land that was not their owne . 4. How we may haue beene faultie towards others , in those things that wee now suffer our selues . For s there is a iust retaliation oft in such cases with God. And t there is nothing more equall than such requitals . u DAVID abuseth the wife of Vriah ; and x his owne sonne abuseth his in the same sort . y He slayeth Vriah ▪ himselfe with the sword ; and for the slaughter of Vriah the sword haunteth his house . a Adoni-bezeks cruelty on those that hee had conquered , was requited with the like , executed through Gods iust iudgement on him by those into whose hands he fell : and euen he himselfe acknowledgeth the equitie of it . And b God threatneth such as oppresse poore widowes and orphans , That their wiues shal be widowes , and their children orphans . 5. What neglects or euill acts being faultie in them , we haue beene admonished of , or checked for , either publikely in the Ministry of the Word ▪ or priuately by good offices of friends or others , yea or inwardly by the voice of our owne heart , or the motions and suggestions of Gods Spirit , and yet we haue not regarded to amend and reforme . For it is an vsuall thing with God , when his Word taken not place , nor preuaileth with vs , c to second it with the Rod , as thereby d to seale vp and confirme the truth of it ; so e to make vs the more attentiue vnto it . He doth as Absolom did with Ioab , f when he would not come at him , hauing sent once or twice for him , he caused his seruants to set his corne on fire , and then commeth Ioab to him without further sending for , to know what he would with him , and why he had so serued him . And so , saith Elihu , doth God ; g he calleth vpon men many times to breake off their bad courses , either by outward admonitions , or by inward suggestions ; * which when men regard not , he layeth some affliction vpon them , that continueth with them , and sticketh by them , till it haue h opened their eares that were stopt before , and pulled downe their pride , or taken downe their stomack , and made them to say with Saul strucken downe to the ground , i Lord , what is it that thou wouldest haue mee to doe ? 6. How we haue abused , as wel Gods Iudgments , as his Mercies ; how wee haue either refused or neglected to hearken as well to the sound of Gods R●…d as to the Voice of his Word ; what afflictions haue formerly been inflicted on vs , whereof little or no vse at all hath beene made by vs. For that is also vsually Gods manner , when men profit not by such crosses as hee hath formerly exercised them with , k to proceed from shorter to some of longer continuance , from milder to sharper courses . He dealeth with the sonnes of men , as the Physitian doth with his patient ; l who when he findeth that the potion which hee hath giuen his patient will not worke with him , hee secondeth it with some stronger purge ; when he perceiueth the disease to be so setled , that sudden courses will not serue , hee prescribeth him a course of some longer continuance . So our Sauiour fore-warned the poore man , whom hee had healed , That m if hee sinned againe , some worse matter would befall him : his not profiting by the former , would procure vnto him some further , some farre heauier crosse . And n God threatneth his People , that if lighter matters would not amend them , he would lay harsher and heauier things on them , till they were euen in a manner wasted and consumed with all . Secondly , what we finde our selues thus faultie in , we should endeuour to reforme . As wee must labour to finde out the cause of the euill , and what hath turned Gods face from vs ; so should wee withall labour to remoue the same , o that the Cause being taken away , the effect also may cease ; and that Gods face that is now turned from vs may bee turned againe toward●… 〈◊〉 ▪ For this should bee the end of our search , to discouer what is amisse ▪ and this the end of our discouerie , to amend and remoue the euill discouered , either in our hearts or in our liues . p Otherwise our search is but vaine and friuolous , and our inquirie vnsincere . Yea , better were it for vs neuer to haue beene so forward to search , if wee bee not as forward to redresse , what vpon search wee haue found to bee otherwise than well with vs. It must needs aggrauate wrath , when we are shewed , or see what is amisse , and are not carefull to amend . q Let vs search and try our wayes , say they , and returne vnto the Lord : ( as DAVID of himselfe , r I considered my wayes , and turned my feet ▪ vnto thy paths , wherevpon such consideration , I found that I had swarued from them : ) And then s Let vs lift vp our hearts with our hands vnto the Lord our God in heauen . A●… if it were to no end for them to seeke vnto God ▪ by prayer , till they had pulled downe t the partition wall that 〈◊〉 betweene them and him ; and hindred their suits from getting accesse to him , or obtaining successe with him : vntill they had , as searched out ▪ so reformed and remoued such euils , as vpon their search had presented themselues to their fight , and as came to view vpon this their suru●…igh . And indeed till this course bee taken , u it i●…●…o small purpose to pray . It is * as if the person pricked or wounded should cry and call vpon the Surgion to haue some case of his paine , but would not endure to haue the splinter or the arrow-head pulled out that sticketh fast in his flesh , and causeth his griefe : or as if people should pray to God to stay the rage and furie of the burning , when an house or towne is on fire , and themselues the meane while powre on oyle , or throw on fuell to the fire . This God himselfe noteth , as the maine cause of the continuance of his heauie hand vpon his people , x Thou criedst , saith he , vnto me ; O my Father , and the Guide of my youth , y Wilt thou retaine thy wrath alwayes ? wilt thou be angrie for euer ? This thou sayedst ; but thou diddest euill more and more still . And , z They houle to mee on their beds for their corne and their wine ; but they rebell against me still . And againe ; a Therefore is not the wrath of God yet turned away , but his hand is stretched out still ; because the people turne not to him that smiteth them ; nor are turned away from their sinnes . And surely so long indeed there is no hope of preuailing with God ; b If I see iniquitie in mine heart , saith DAVID , ( and c be loth to leaue it ; ) or , If with my heart d I looke after it , ( as we are wont to looke after such things as we loue and delight in , and are not willing to forgoe ; ) the Lord will neuer heare any prayer of mine that I make to him . As e the cause therefore of the disease must be remoued , ( and it can bee dealt with til it be discouered ) ere there can be any sound cure of the disease , or such as shall constantly continue : So our sinnes 〈◊〉 be r●…oued that 〈◊〉 Gods face and fauour from ●…s ▪ and withdraw ▪ his regard of vs , ere wee can hope to haue his carriage towards vs altred for the better ▪ or any end of our present euils . f Wee enforce him to continue his hard dealing with ●…s while wee doe otherwise , we restraine him from doing that , that of himselfe otherwise hee would doe , and is of himselfe in his owne nature most ready and willing vnto , did not wee ourselues with hold him from it . So that while we continue still in our 〈◊〉 and excesses , our owne practise crosseth and hindreth the effect and fruit of our prayers ; and we are like those Heathen , of whom the Cy●…icke obserued , that g they prayed indeed to their Gods for health ; but at the very 〈◊〉 when they so did , they vsed such excesse ●…s could not but greatly impaire health , and so wilfully depriued themselues of that that they prayed for ▪ Thirdly , that we may 〈◊〉 because 〈◊〉 heart i●… not i●… our 〈◊〉 〈◊〉 ▪ i nor is it 〈◊〉 power to direct his owne paths ▪ k no●… are 〈◊〉 able of themselues to effec●… 〈◊〉 in vs ▪ o●… to worke good on vs without the aid of Gods Spirit working together with them ●… 〈◊〉 should 〈◊〉 earnest with God by prayer , that ●…e 〈◊〉 be ●…sed , l as he doth correct vs , so 〈◊〉 〈◊〉 to 〈◊〉 vs ; m as hee sendeth 〈◊〉 , 〈◊〉 that hee 〈◊〉 vouchsafe grace , whereby we may make a good vse of them , and n learne to profit by them ; as o to shew and make knowne to vs what hee aimeth at in them , so to enable vs in some measure to doe that which he requireth of vs ; p to turne vs vnto him , that he may returne vnto vs. And lastly , when wee haue thus done , then may we with the more comfort and confidence r deale with the Lord for the remouall of the euill it selfe , bee it outward or inward . s Then may we seeke to him with good assurance of successe , because we seeke him as we should ; t we may then praying hope indeed to bee heard , those u clouds of our iniquities being dispersed & dispelled , that before hindred the passage of our prayers . In a word , thus we x repenting of , and y turning from our sinnes , that haue turned God away from vs , and z returning to him that hath hid his face from vs , hee will a turne againe in mercie and goodnesse vnto vs , and b make the light of his countenance againe to shine forth vpon vs ; we c remembring our selues , d he will cease longer to forget vs ; Yea , hee will beginne e in mercie againe to remember vs , who f in wrath seemed to haue forgotten vs ; and shew that hee so doth to our comfort , and the confusion of our foes , by g raising of vs , and h lifting vp our heads againe , and i not suffering them to triumph ouer vs , as formerly they haue done . NOAH His OBEDIENCE , WITH THE GROVND OF IT : Or His Faith , Feare , and Care. A MEDITATION On HEBREWES 11. 7. Deliuered in a Sermon at Lincolnes - Inne : By THOMAS GATAKER , Batcheler of Diuinitie ; sometime Preacher there : And now Pastor of ROTHERHITH . LONDON , Printed by IOHN HAVILAND . 1623. TO THE RIGHT VVORSHIPFVLL Sir IOHN HOBART Knight , Eldest Sonne and Heire to the Right Honourable Sir HENRY HOBART , Lord Chiefe Iustice of the Common Pleaes . RIGHT WORSHIPFVLL : HAVING vpon some enducements ( how weightie I leaue to the censure of others ; but such as to methen seemed not altogether vnsufficient ) cōceiued a purpose of publishing the former Discourse , I thought it not amisse to annex this ensuing vnto it , as meetly well suting with the Argument therein handled , and not vnfit therfore to second it . And remembring withall , that among other of those , whom I owe dutie and respect vnto , I had not hitherto ▪ remembred your selfe in this kinde , I checked my selfe for it , and resolued with my selfe not to rest longer guiltie of such neglect . I know I shall not need in many words to intreat your Worships kinde acceptance of it , either for mine owne sake , or for it selfe . The one I am bold to presume of vpon experience of your wonted courteous vsage and professed respect of mee farre aboue my desert . The other the subiect Matter of it maketh mee confident of : Which what it is , either the bare Title , or Text it selfe will soone acquaint you withall : And both ioyntly together will ( I hope ) helpe sufficiently either to couer or to counteruaile , the rawnesse and rudenesse , or what euer other defects in my weake and vnworthy Manner of handling so singular a Subiect , may seeme any way to blemish the Worke. I was neuer furnished with any store of Rhetoricall lights : And am willing therefore the rather to embelish my writings with such borrowed helpes as my poore reading affordeth either out of holy or humane Writers : whose Speeches and Obseruations also , either as a Aegyptian Spoiles , or as b Canaanitish Captiues , either c hauing past the fire , and beene purged of their Heathenish drosse , or being trimmed and pared from their Paganish super fluities , may well and warrantably vpon good ground euen from d the practise of Gods Spirit , be not onely admitted into the Common-wealth of Israel , but applied also e to the vse of the Sanctuarie and of Gods seruice therein . He that furnished f Cyrus with treasure for the building of his Temple , did no doubt furnish them also with much light of knowledge and literature , euen for the benefit of his Church and Children . In this Discourse especially I haue studied to be plaine , and to apply the things therein deliuered to the present times , g which our Sauiour himselfe seemeth to parallel with those that NOA liued in . The badnesse and loosenesse of them , all generally complaine of , h euen those that helpe to make them so bad as they are . And it were greatly to be wished , that men were on all hands as forward to put their helping hand to the furthering and effecting of a generall reformation , as i they are prone to complaine of the badnesse of them , and to murmure rather against others ( those especially aboue ) by whose meanes they deeme that they become so bad , when themselues are the whilst , it may be , therein as faultie as any , than to mourne for , and repent of their owne excesses . The whole Citie , wee say , would soone be faire , if euery one would but sweepe before his owne doore . And the whole estate would be soone reformed , if each one would but doe his part , k looke home to himselfe , and set seriously vpon the amendment of that one , whom it concerneth him most to looke after . This it nearely concerneth vs all to doe , that if the Citie remaine foule still , while others doe not the like , yet the filth that is the cause of it , be not found before our doores : But those more specially , whose good example may helpe to draw many others on , as being more eminent than ordinary , either for place or parentage . In this ranke it hath pleased God to range your Worship ; whose religious cariage therefore shall not onely benefit your selfe , but may pricke ▪ on and encourage others , both at home and abroad : And for the furtherance of you therein , hath he vouch safed to furnish you with sundrie singular helpes aboue many others . To omit all other , your Honourable Fathers * Example may goe for all , whose Life and Actions generally approued and admired , may be a liuely Precedent for your direction and imitation herein , especially liuing constantly and continually ( l a matter of no small consequence ) with him , and so hauing it daily in your eye . Goe on therefore , Worthy Sir , I beseech you , hauing so rare a Paterne before you , to imitate him that goeth in and out before you , as you doe before others ( the Archer giueth not ouer shooting and leuelling at the marke , though he neuer come , it may be , to hit the white ; and it shall be m your Honour there to imitate , where it is * no disgrace to come short : ) in fashioning your life and courses to the Rules of Gods will and word , and in helping to support the practise and profession of pietie , which through the iniquitie of times surrounded with a maine floud of prophanenesse , like enough to bring in , if it hold on , some second Deluge , seemeth in a manner to be cleane ouer set , and in danger to be borne downe . I am not ignorant , what priuie nips , yea and open pointings at ( as the times are ; and it is no new thing neither ; it was euen so also n long since ) men of your ranke especially , must make account to expose themselues vnto , if they will shew themselues religious , and fauourers of that which yet we all generally professe . But herein shall you shew your Christian courage with NOA , whose Example this weake Worke representeth vnto you , if you shall for Gods sake contemne and set light by those things that make many , no doubt , forbeare to countenance that which inwardly they cannot but like and allow of ; and the greater reward shall you for the same receiue at his hands . Now the same our gratious God strengthen and confirme you in all goodnesse , encrease in you his graces , o preserue you from all euill ones , protect you against p all euils , as well corporall as spirituall , and bring both you and yours q by true holinesse and sincere sanctification in his due time to full happinesse and eternall saluation . Amen . Your Worships in all Christian seruice , THOMAS GATAKER . NOAES OBEDIENCE . HEBREWES ▪ 11. 7. By Faith NOA being warned of God of things as yet not seene , moued with Feare , prepared an Arke for the sauing of his Household , &c. THis parcell of Scripture containeth a briefe Summe of a Story related more at large by Moses in his a first Booke and sixt Chapter , concerning the Patriarke NOA , b the tenth from Adam , and as Basil of Seleucia well tearmeth him , c a second Adam , the Father of all mankind since the Floud , of all that are at this day in the world , or that shal be to the worlds end . The effect and substance whereof is this , An act of NOAES obedience , together with the grounds and the fruits or effects of it . 1. His act of obedience , the building of the Arke . 2. The grounds of his so doing : Without , Gods warning ; Within , his Faith , and his feare . 3. The fruits and effects thereof , good or bad ; Good , in regard of him and his ; the sauing of them temporally , of himselfe also eternally : Bad , in regard of others ; the condemning of the wicked world . Or thus : 1. Gods warning , NOA being warned of God , &c. 2. The fruit of it in NOA ; and that threefold ; Faith , Feare , and Care. 3. The effect of this his faithfull , awfull , and carefull cariage ; and that also three-fold ; thereby , Hee saued his Houshold : Hee condemned the World : He became inheritor of the righteousnesse that is by Faith. For the first of them , Gods warning : NOA being warned of God. How this was done is not expressed . And it is in vaine therefore for vs to enquire . For c to what end should such things be with danger determined , as without danger of sinne wee may well be ignorant of ? saith Augustine . Onely thus much wee finde , that when the whole world was ouer-growne with wickednesse ; ( d All flesh had corrupted their waies : ) And the Church of God it selfe was growne to a generall Apostasie , by e the falling away of the Sonnes of God ; not the f Angels , ( as g Tertullian out of the forged Enoch , and h some others , though the i Angels also be in some places so tearmed ) and much lesse Deuils ( as * some other haue absurdly conceited ; ) nor † the Sonnes of Gods , that is , Princes and Potentates ( though in Scripture “ sometime so called ; ) but k the posteritie of Seth , matching with the daughters l of Men , and so contracting affinitie with Caines cursed race , which proued the ruine of the whole world : m It repented God that hee had made man , that is , n hee purposed to destroy man , whom before hee had made ; for such is Gods repentance , a o change not of his will , but of his worke ; p repentance with Man is a change of the will ; repentance with God is the willing of a change . Now this his purpose and resolution did q God impart vnto NOA , to wit , that r at the end of one hundred and twentie yeeres , ( that was the vtmost stint and limit set s for mans repentance and t Gods patience ; not the list or sise of mans life for future times , as u some vainely haue imagined , contrary x to the euident truth of storie ) he would bring in a deluge , that should drowne vp and destroy the whole world . And therefore y willed NOA in the meane space to make such a Vessell , according to the patterne then prescribed him , as for bulke and bignesse was neuer the like seene or heard of before or since , not for the sauing of him and his alone , ( which a farre lesser would haue done ) but z for the preseruing of the seed of all liuing creatures . And this was the warning that the Apostle speaketh of in this place . Out of which Gods dealing with NOA , and the World that then was , obserue we this point , that God seldome sendeth any extraordinary great or generall iudgement on Person or People , but hee giueth vsually some warning of it before . a There is b no euill in the Citie , saith the Prophet Amos , that God hath not done . And the Lord will doe nothing ▪ but he will reueale it to his seruants the Prophets . He c cutteth men downe first commonly by the mouth of his Messengers , the Ministers of his Word , ere he cut them off by the hand of the Ministers , and executioners of his wrath . There were two famous destructions of Ierusalem and the Iewish Nation ; the former by the Chaldeans , the latter by the Romanes ; and warning was giuen before of both ; by d Ieremie , and other the Prophets of God of the one ; and ( to omit all other warnings reported by e Iosephus the Iew , that then liued , ) by our Sauiour f Christ the Sonne of God himselfe , of the other . And there are two generall Destructions of the whole World ; the one past by Water , the other future by Fire . g Water , say some , for the heat of lust h that then was , and Fire , for the coldnesse of Charitie i that shall be ( though that may seeme somewhat too curious : ) And good warning hath beene giuen of both . For of the former , k God , you see here , gaue warning to NOA , and by NOA to the World ; For NOA , saith S. Peter , was l a Preacher of Righteousnesse : Yea the very building of the Arke , such a peece as it was , was m a proclaiming of the Floud , and a preaching of repentance : NOA in making of the Arke did , as Basil speaketh , n preach without preaching . Euery stroke that was strucke , euery naile that was driuen in the framing of it , was a fore-telling of the Floud , and * a reall Sermon of repentance . And of the latter both o Christ himselfe , and his Apostles p Saint Paul and q Saint Peter haue in their Sermons and writings giuen warning . Now this God doth , partly in regard of those that are in mercy to be saued , and partly in regard of those that doe deseruedly perish . In regard of those that are to be saued , r that they may not be surprised vnawares ; because he s would not haue them to perish , but to repent and be saued . And therefore t hee threatneth before he smiteth : yea u he threatneth , saith Augustine , that hee may not smite ; and hee smiteth that hee may not slay ; and hee slayeth some sometime temporally , x that others may not bee destroyed eternally ; that y being chastened in the world , they may not bee condemned with the world . In regard of those that perish , the obstinate wicked , to make them the more inexcusable : a that they may not say , but that they had faire warning giuen them before , if they would haue taken it . b This Gospell , saith our Sauiour , shall before the worlds end be preached to all Nations throughout the world , to be a witnesse against them . And the vse of this point ( to omit all others ) may be two-fold vnto vs ; To commend vnto vs Gods patience : To prouoke vs to repentance . First , to commend vnto vs Gods patience , yea * his mercie and his goodnesse . Who though he might smite iustly without more adoe , so soone as men sinne , ( the generall warnings that the light of Nature , and the very letter of the Law afford are sufficient ) yet he doth not proceed ordinarily to any extraordinary iudgement , but hee giueth many faire warnings of it before-hand . A signe that c hee desireth not to doe that that he threatneth , if he were not by mans obstinacie vrged thereunto . For d Professed hatred , we say , taketh away opportunitie of reuenge . e A conspiracie against Commodus was frustrate by the folly of one that should haue executed it , but would needs tell him what hee was to doe ere he did it . f Those that minde mischiefe therefore are not wont to giue warning . g Absolom spake neither good nor bad to his brother Ammon , but watched his time only , and then tooke it . h Nor would God , saith Augustine , proclaime thus what he is about to doe , if he were desirous to doe it . But i he threatneth destruction , that he may not destroy ; as by the Prophet Ezekiel himselfe implieth : And as in the Niniuites it is apparant , who by * being threatned with destruction , were saued from being indeed destroyed . It is not therefore for want either of euill desert on our part , or of good cause and iust ground , yea or power on Gods part , that he holdeth his hand from smiting so soone as wee sinne , and in this manner giueth warning before hee smite , k His hand is not weakned , that hee cannot strike vs , nor his arme shortned , that he cannot reach vs. l He hath not lost his power ; but hee exerciseth his patience : saith Augustine . m He exerciseth his patience , while he expecteth our repentance . And so passe we to the second vse . Where to passe by , onely pointing at it in a word , that vse that might bee made hereof for Imitation , that as God dealeth with vs , so should we also deale with others ; we should not be , as too many are , A word , we say , and a blow ; or , No word , and a stab . For n shall God be so patient ; and man so impatient ? shall God beare with vs , and not we beare with our brethren ? No : o If thy brother wrong thee , saith our Sauiour , goe and tell him of it betweene him and thee ; and if he heare thee not so , take two or three with thee ; if hee will not heare them neither , then acquaint the Church with it : and if hee refuse to heare the voice of the Church too , then mayst thou , and not before , carrie thy selfe toward him , and take such course with him ▪ as ▪ with an Heathen or a Publican , such as they then were , thou mightest . But to keepe to that that we principally now intend . As this commendeth vnto vs Gods patience , so it should prouoke vs to repentance ; since that by it p God calleth vs thereunto . q The patience , goodnesse , and long-suffering of God , leadeth thee to repentance , saith the Apostle . That is r the end that God aimeth at in it : and that is s the vse that wee should make of it . Doth God giue warning of any generall Iudgement ? And who seeth not that he so doth at the present ? To say nothing of ought at home , decay of trade , likelihood of dearth , and the like : Cast we our eyes abroad into foraine parts almost on euery side of vs , and see if the fire of Gods wrath be not gone out alreadie , and hath taken hold of our neighbours houses , yea and burnt diuers , and not a few of them , downe to the ground : And t it concerneth vs , as wee say , not them alone , to looke to it , when our neighbours houses are on fire . These are reall warnings , and very sensible ones , if wee be not stupid and senselesse . Doth God then giue warning ? Let vs take it when he giueth it . u Therefore I will doe * this vnto thee , saith the Lord by Amos. And because I will doe this vnto thee ; therefore prepare to meet thy God , O Israel . Let vs prepare to meet him , that is comming towards vs , before he come at vs. Let vs , according to x our Sauiours counsell , dispatch Messengers ( y our praiers and teares , saith Cyprian ) to meet him on the way , while he is yet afarre off , and make an attonement with him , ere his wrath breake in vpon vs. Let vs z make all haste by speedie and vnfained repentance to preuent the heauie doome and sentence of death . Otherwise , let vs assure our selues , that though a Gods patience last long , yet it will not be euerlasting . Though b he beare with vs for a long time , yet he will not alwaies forbeare vs. Yea , c Patience ouer-much prouoked is wont to turne , not into wrath , but into rage . And it is d a iust thing with God to take those away without further warning , that would not take warning when it was giuen . NOA ▪ tooke warning here , and was saued ; the World would not take warning , and was suddenly destroyed . And so we come to consider the fruit of this warning in regard of NOA ; what effect it had with him ▪ This diuine warning therefore wrought in NOA , Faith , Feare ▪ and Care ; or Gods warning wrought Faith , Faith Feare , Feare Care. Gods warning , I say , wrought Faith in NOA ; ( by Faith , saith the Apostle ▪ NOA fore ▪ warned of God , &c. ) not the habite of Faith ▪ which hee had before , but a renewed act of it ▪ NOA beleeued this , when no body but himselfe would beleeue it ; yea when he was counted ▪ no doubt , generally a doating foole for his labour . And this his Faith is commended by a circumstance of the warning giuen ▪ or the thing forewarned . Of things as yet vnseene ▪ All warnings are generally of things not seene ▪ For what need any be warned of that that themselues see ? But this was of a thing an hundred and twenty yeeres off ; such as there was no signe or shew at all to be seene of , such as no print or footstep of was at all yet ; such as neither by outward sense , nor naturall reason could be apprehended or coniectured ; a thing most vnlikely , improbable , incredible , yea * in nature impossible . Where obserue wee the nature and propertie of true Faith to apprehend things vnseene , to beleeue vpon Gods bare word , things not vnlikely only and improbable , but euen incredible , yea and in some sort also impossible . e Faith , saith this our Apostle , is the euidence of things not seene , and the ground of things hoped for . And to Thomas , saith our Sauiour , f Thomas , thou beleeuest , because thou hast seene . But , Blessed are those g that beleeue and see not . And yet Thomas he beleeued also more than hee saw : ( for h hee saw one thing , saith Augustine , and he beleeued another thing : ) but blessed are they that beleeue , though they see nothing at all . For , as i the hope that is seene , saith the Apostle , is no hope : so that Faith ( k the ground of Hope ) that is seene ( that is , the obiect whereof is seene ) is ( to speake properly ) l no faith . m Faith is of no vse or force , saith Gregorie , there , where outward sense ▪ yea or naturall reason , is able to enforme vs of ought . n It is the efficacie of faith to beleeue what wee see not ; the reward of faith it shall be , to see what wee beleeue : when wee shall come to walke , as the Apostle speaketh , o not by faith , but by sight . Who almost would beleeue , that the fire of p Gods wrath should be kindled already , and yet not breake forth till an hundred and twentie yeeres after ? who would beleeue that the whole world should be drowned , and q returne againe to that Chaos wherein it lay buried r at the first , before s sea and land were distinguished and seuered either from other ? If God should haue sent NOA but into England , supposing it to haue beene then as now it is , to foretell the Inhabitants of this Iland , that within a few yeeres their whole Countrey should be swallowed vp of the sea , would not most men haue deemed it a thing altogether impossible ? yet did NOA beleeue it vpon Gods bare word , not concerning some one Iland , a little patch of the world , no more to the maine Continent , than a small pond or poole to the maine Ocean , but concerning the whole world ; and accordingly it came to passe . Somewhat the like wee may obserue in the King of Nineueh and his people . There commeth Ionas a Iew , * a meere stranger among them , and telleth them , that not within an hundred yeeres , but t within u fortie daies Niniueh the greatest , the strongest , the chiefe , the head Citie of the whole world , a great part whereof the King thereof then commanded , should be vtterly destroyed . Had Ionas come to London , and there preached the like some fortnight or three weekes before that Powder-plot was to haue beene executed , who would haue beleeued it ? or thought it a thing credible , yea or possible almost ? And yet wee know well how neere wee were to an vtter subuersion , if God in mercy had not preuented mans malice . But x the Nineuites , as well Prince as People , though they saw no preparation towards , no enemie at hand , no likelihood of any sudden inuasion , or of subuersion by other meanes , taking Ionas , as he was indeed , for a Prophet of God , beleeued him on his word , and y by their repentance and humiliation , preuented that which otherwise had beene . Adde we but one Example more ; and that shall be of the Prophet Ieremies confident cariage in this kinde : He had foretold that a Ierusalem should be sacked by the Chaldeans . And the Chaldeans accordingly came and begirt it . But the Iewes thus besieged send to Aegypt for succour . And the King of Aegypt commeth with a great force , raiseth the siege , and releeueth the Citie . Hereupon began the false Prophets to triumph and insult ouer Ieremie , as if he were taken now with the manner , and detected of falsehood , as one that had fore-told that that was not like to be effected . But the Prophet telleth them confidently , relying on Gods word , That b though they had smitten the Chaldeans , and left not one of them aliue , yet should those very slaine men rise vp out of their tents , and set fire vpon that Citie . And the Reason hereof is , because Faith resteth & relieth vpon two immouable Props , Gods abilitie , and his fidelitie , his might , and his truth . First , vpon his abilitie , might and power ; ( that was the ground of c Abrahams Faith , d the Father of the faithfull ) able to bring the most vnlikely things that are to passe in an instant . For e many things are impossible with man : but f nothing is impossible , yea g nothing ▪ difficult with him : nothing but hee can doe , and doe with ease , h whose word is his will , and his will his worke ; who as i with a word of his mouth hee made all things of nothing , so k with a blast of his breath is able to bring all things againe vnto nothing ▪ For * worke is as easie as word with him ; who can doe any thing more easily than any can say it . There is “ much difference betweene saying and doing , saith Bernard ; but with man ; not with God. Secondly , vpon his 〈◊〉 , his truth ▪ his veracitie , ( the maine prop of l Saraes Faith. ) m Let God be true , saith the Apostle ▪ and all men liers ; n all that speake without him , or not from him ▪ saith Augustine : God therefore is true : yea , he is a God of truth . And not only o Deus veritatis , a God of Truth ; but p Deus veritas , God Truth , q Truth it selfe : And being Truth it selfe , r hee cannot lie , s nor deny himselfe ▪ It were a want of abilitie to be able to do so . u Though heauen and earth should passe away , ( saith our Sauiour ) yet shall no one iot or tittle of his word passe away , vntill it bee all out , euerie whit of it fulfilled . Now this then should admonish vs to imitate faithful NOA our father herein , if we desire to be his children , as well after the Faith , as we are after the Flesh : to take warning when God giues it ; giue credit to Gods threatnings , though we see them not seconded with any outward effect yet . And surely , if wee ought to take notice with NOA , of such Iudgements as Gods word alone giueth warning of , though x no print or foot-step of them be to be seene otherwise ; how much more when we haue such euident and apparent * signes , euen to outward sense of some storme cōming toward vs , as we cannot but see , vnlesse we be of those of whom Bernard saith , That y they seake strawes to put out their eyes withall ; or of whom Iustine Martyr saith ▪ That z they winke wilfully , that they may not see what is comming toward them , when some vnsauoury potion is ministred to them , which they are content , though it goe against the stomacke with them , to take . Yea hereby may we trie the efficacie of our Faith , if we can beleeue God on his bare word , when we see no likelihood of performance . As for his promises , when wee dare trust him on his word for the performance of them : not trust him , as we say , only so farre as we see him ; trust him no further than we can see our selues ; that is , not to trust him at all ; it is to trust our eyes , and not him : nor to trust him onely when we haue b his pledge or his pawne : that is , not to trust him neither ; it is c 〈◊〉 〈◊〉 his 〈◊〉 , and not him : But to trust him on his word , euen then when d he seemeth to goe from , or * against his Word ; as when he bade Abraham stay Isaak , by whom he looked f to haue issue for number , a●… the stars of the ski●… , and as the sands by the sea-shore ▪ to beleeue that g God will saue vs , when he seemeth about to slay vs ; that h he loueth vs , when he 〈◊〉 on vs , and maketh little shew of loue to vs ; that i he stayeth and bideth by vs , when he seemeth to haue forsaken v●… ▪ that he k remembreth vs then , when he seemeth to forget vs ; that l he regardeth vs and looketh after vs , when he seemeth to neglect vs ; that hee will bring vs vp , yea he is euen then bringing vs on to heauen , when he seemeth to thr●…st vs downe to hell ; that he will make good all his gracious promises made to his 〈◊〉 and seruants for their safetie and deliuerance ▪ though we see not how he should : this is the strength and efficacie of Faith indeed ▪ So for his 〈◊〉 , God hath ▪ 〈◊〉 ●…ly said , that , ●… The Soule that ●…neth shall ●…e the Death . And , p God will 〈◊〉 the head of his Enemies , and the hairie scalpe of euery one that goeth on obstinately in his s●…tine ▪ But because we see not this oft-times instantly effected ( many wicked ones q liue merrily , and 〈◊〉 easily ; and so seeme to scape the scourge here ; for r what they feele inwardly , none is aware but themselues . ) Therefore many imagine that God will be better than his word : they thinke these things are spoken onely s to fright men , and to keepe them in awe : they cannot beleeue that God will euer doe , what they see him not now doe . t Because sentence against an euill worke is not out of hand executed : therefore is the heart of the sonnes of men u wholly bent to doe euill , saith Solomon . Here is the worke of faith then , to beleeue that , that there is no likelihood of by ought that can be discerned for the present . But , x though the wicked , saith Solomon , liue an hundreth yeeres , and passe them all ouer in pleasure , ( though it be as many yeeres almost to it , as it was here to the Floud , and as little likelihood to see to of the one as of the other , ) yet I know that it shall not goe well with the wicked . It is one point of mans misery , saith the Heathen man , aboue other of the creatures , that y Man alone is vexed with care , and griefe , and thought , and feare for the future . But it is a maine point of mans eminencie , say I , * aboue other creatures , and of Christian men aboue other men , that they are not z all for the present , but a they haue their eyes in their forehead , to foresee future euils . And as the b Chineses vse to say of themselues , that all other Nations in the world see but with one eye , they onely with two : So naturall men haue but one eye , the carnall eye of naturall reason ; that can pierce no further than the light of nature reacheth : but Christian men haue two , the c spirituall eye of faith also , ( for the one putteth not out the other ) whereby they are enabled to foresee future euils , euen such also as no sense or reason is able to apprehend . And hereby may we try the efficacie of our faith , if euen then we beleeue these things , when there is no sight or shew at all of them ; which it is better for vs to beleeue now , when it may be for our benefit , than by wofull experience to be taught the truth of them hereafter , when it shall be too late for vs to beleeue that which we shall not then heare from others , or see in others , but feele and sustaine sensibly our selues . But because all will say they beleeue thus ; come we to the touchstone , to the triall . How did NOAES faith appeare ? or wherein was it shewed ? His Faith bred Feare . By faith-moued with feare . As he beleeued the thing told him by God to be true ; so he feared the issue , he expected the euent of it with feare . And by this his disposition he teacheth vs what the nature of true faith is , that in such cases as this was , d Faith breedeth Feare . There are two ordinarie attendants of faith , faith of future things I meane , and those such as may concerne vs either directly or indirectly , Hope and Feare . And true faith hath euer one of these twaine attending on it , according to the nature of the thing apprehended by it . If it be a good thing that faith apprehendeth , it expecteth it with hope ; if an euill thing , with feare . If it be a promise that Faith layeth hold on , it breedeth hope : if it be a threatning that Faith fastneth on , it worketh Feare . Yea these two affections , Credulitie and Timiditie , Faith and Feare , doe mutually and enterchangeably succeed either other , produce either other . Faith breedeth Feare , and Feare breedeth Faith. Credulitie maketh men timorous : and Timiditie maketh men credulous . d Feare is very credulous , and suspitious , e readie to incline to the worse side , and to fasten vpon euery shadow and least shew of that that it surmiseth . And as Timiditie is credulous , so Credulitie is as timorous , enforcing the minde to hang in continuall suspence and expectation of those euils that it apprehendeth as imminent . Vpon Michaes Prophecie f Ezechias beleeued , and he feared . And vpon Ionaes preaching g the Nineuites beleeued God and feared . Nor indeed can it be otherwise : For what is h Feare , but an expectation of some euill impendent . As hope an expectation of good , so feare of euill . But that man that beleeueth the truth of Gods threatnings , cannot but expect the euils threatned in them ; and so feare consequently before Gods face , proportionably in some sort to the euill expected . Which if * the anger or enmitie of a mortall man of any might worke in those that know or apprehend him to be such : how much more must the wrath of God reuealed needs worke the same in a farre greater measure in those that beleeue his power to be such as it is ? Againe , a meere naturall man cannot but feare that euill that hee apprehendeth † to be neare at hand , yea that he seeth full before his face . But i true Faith hath an eye ; And this eye of Faith maketh things vnseene , seene ; ( k Moses saw him by Faith , that cannot be seene : And l Better , saith Ambrose , are those things seene that are not seene , but beleeued only , than those things that are seene : ) m things absent present , ( as is n Christs bodie to our Faith , though it be now in heauen , and as far from vs , as heauen and earth are distant either from other : ) and “ things a farre off neare at hand : o Abraham aboue a thousand ( yea two thousand ) yeeres before with this eye of Faith saw Christs day , as present , and reioyced : and NOA in like manner by the same eye of Faith saw the Worlds destruction as present , aboue an hundred yeeres before the Floud , that caused it , came , and feared . The reason is in a word : Faith hath it from God , to whom all things are present ; for there is no p former and latter , first or last q with him . And hauing them from him , r shee apprehendeth them in some sort as they are with him , on whose word alone , or principally at least , shee beleeueth them . The vse of which point may be , First of all to informe vs , what the reason is why there is so little feare in the world , of God , and of his Iudgements . Neuer more wickednesse abroad in the world : neuer iuster cause to expect some generall iudgement . And yet neuer more securitie ; neuer lesse feare ; * as if it were the only meanes of securitie or of safetie for men to be secure . Whereas saith that worthy Bishop Grosthed well in one of his Epistles yet vnprinted , s It is our best and surest securitie , for vs neuer to be secure . But what is the reason hereof ? Surely therefore so little feare , because so little † Faith. The generall want of feare argueth a generall want of Faith. Therefore neuer more securitie , because neuer lesse faith . Our Sauiour himselfe intimateth as much . He telleth of t a world of troubles , ouer and beside a u world of wickednesse , that should be toward the worlds end . And yet withall that x it should then be , as before the Floud it had beene , when men y gaue themselues wholly to eating and drinking , building and planting , making merry and marrying : and as they did nothing else , so z they minded nought else , till the Floud came in suddenly and swept them all away at once . a They shall crie , Peace , Peace , and all is well ; saith the Apostle , vntill sudden destruction surprise them , as paines and pangs doe a woman with childe , taken before her reckoning be out . And the reason hereof our Sauiour secretly doth elsewhere imply , when he saith , b The Sonne of Man when he commeth , shall he finde Faith vpon earth ? As if scarce any Faith should be found in the world at the worlds end : and the most therefore should make but a mocke of the last Iudgement , as c Saint Peter also fore-telleth . Yea this generall securitie and want of feare , sheweth that euen the greatest part of those that professe themselues Christians , haue not so much Faith as many damned ones , d Ahab , e Iudas and others , haue had ; nay , not so much Faith as the Deuils themselues haue ; For f the Deuils , saith Saint Iames , beleeue and tremble : which they would also doe , if they beleeued but as they did . If they had no more but euen the Historical faith , it could not but worke in them the seruile Feare . And how can they looke to scape hell , that come short herein of those that be already in hell : that are worse in this regard than Ahab , though an hypocrite , though a reprobate , worse than Iudas himselfe , though g a Deuill incarnate ; yea worse herein than those damned Spirits , than the Deuils themselues . And h what a fearefull estate is it to be condemned of those , that either are or shall themselues be damned ? Secondly , This may serue to shew a difference betweene Gods Children and worldly men , together with the ground of it . When warning is giuen of Gods Iudgements , as here there was , i They feare least , whom they most concerne ; and they feare most , whom they least concerne . They feare most , that haue least cause to feare ; and they feare least , that haue most cause to feare . He feared here that was to be saued ; when they feared not that were to be destroyed . Gods children oft-times feare for them , when they feare not for themselues . As for matter of griefe , DAVID saith of himselfe , k I beheld the transgressors and was grieued , to see how they brake thy Law : And , l Mine eyes run downe with streames of water , because men keepe not thy Statutes . He was grieued for them , when they were not grieued for themselues ; yea hee sorrowed , with m Paul , for them and their sinnes , because they sorrowed not for them themselues . n If you be sorie , saith Bernard , I am sorie with you ; if you be not , I am sorie for you : and the more sory for you , the lesse sory you are your selfe . And indeed , o Hee is most to be bewailed , saith Gregory , that bewaileth himselfe least . p In the naturall Body the paine of one limbe causeth paine to all his fellow limbes : but in the spirituall Bodie politique , not the paine only of a limbe , but q the want of paine in a limbe , is a meanes of paine to the fellow-members . So for matter of feare ; r Feare , saith hee , is fallen vpon mee , for the wicked , because they forsake thy Law. And , when s Thou takest away the wicked of the earth like drosse : My flesh t trembleth for feare of thee , and I am afraid of thy Iudgements . DAVID feareth for them , when they feare not themselues : their very securitie maketh him fearefull . But what might be the cause hereof ? may some say . The u Heathen man himselfe pointed at it of old . There are , saith he , two kindes x of Bastardly Fortitude , of Counterfeit Courage , and those arising from two contrary causes ; the one y from Skill and Knowledge , the other z from Ignorance . The former is , when men seeme forward , where others apprehend danger and are fearefull , because they know there is no such danger in the matter as others deeme , or if there be any , they can tell how by some sleight to auoid it . The latter is , when men are forward and foole-hardie , and free from all feare , because they are not apprehensiue of the danger that they are in : a like men drunke , that dread nought , because they want wit to discerne ought , or like * children , that feare not the fire or the candleflame , till they haue beene senged with it , and feele the smart of it ; or like the sauage b Americans , that would presse vpon the mouth of the Musket , because they knew not the vse and the force of it . Of this latter is the securitie and the hardinesse of the worldly wicked in these cases . It is with them , as with c children in a siege ; Their parents feare for them , when they feare nothing themselues ; yea the parents feare for them more than for themselues : they could shift well enough , it may bee , for themselues , but they know not how to saue them , or how to escape with them , which without them , it may be , they might . The sucking childe lieth in the cradle , not once dreaming of any danger ; and the parents feare and care is all for it . Thirdly , hereby may we examine our Faith , whether it be sound and sincere or no. First , If it worke vpon the affections . If it worke in vs , loue or hatred , ioy or griefe , hope or feare , according to the nature of the obiect , the qualitie of the thing apprehended . For that faith or knowledge that swimmeth only in the braine , but sinketh not downe into the heart , that consisteth only in speculation , and proceedeth no further , doth not at all pierce into , or worke vpon the affections , it is no sound knowledge , no true faith ; it is but as the glittring of a glow-worme , a light without heat . Why , saith Bernard , doth Salomon say , That d the feare of God is the beginning of wisdome ; when as Knowledge and Faith goe both before Feare ? Because , saith he , there is e no true wisdome in either , vnlesse they doe worke in a man this Feare . * The Sunne , saith hee , affordeth light to many , whom it imparteth no heat to . And it is not the light of it , but the heat , that quickeneth , and maketh fertile and fruitfull . † It is one thing to know wherein wealth consisteth , and another thing to haue it ; and it is not the knowing of it , but the hauing of it that maketh a man rich and wealthy : So it is one thing to know God , and another thing to feare God ; and it is not the knowledge of him , but the feare of him ; and the knowledge of him so farre forth , as it bringeth vs to the feare of him , as a mans skill so farre forth as it is a meanes to bring wealth to him , that maketh a man wise and happie . And that knowledge or faith therefore , that worketh not in this manner vpon the affections , is but f a liuelesse shadow , a dead counterfeit of Faith. Secondly , if it make vs stand in awe of God and his Iudgements ; which he inflicteth oft vpon others , euen to keepe vs in awe . So g when God smote Vzza in DAVIDS sight , DAVID ( it is said ) feared God exceedingly that day . He feared him before , but exceedingly then : that roused vp , renewed , and made his feare more fresh . And h when Ananias and Sapphira were so suddenly slaine , feare came vpon the whole Church , and vpon all those , not that saw it onely , but that heard of it . This is the nature of true Faith , to worke in mens hearts , not a presumptuous securitie , and a regardlesnesse of God , but an awfull feare , a reuerent dread , a trembling at his Maiestie , when he giueth but warning of Iudgements to come ; and much more then i when his Iudgements are already abroad in the world . k My flesh trembleth , saith DAVID , for feare of thee , and I am ( euen heartily ) afraid of thy Iudgements . And surely if it be the property of the childe of God l to tremble at his word : m Iosias heart melted againe for feare at the hearing of the Law : how much more at his worke , at his rod , at his scourge , at the shaking of his sword ? What awefull childe will not tremble to see his father take the rod in hand , and it be but to correct some seruant therewith ? much more if it be to scourge one of his brethren . To feare any euill is naturall : to be afraid of Gods anger is a worke euen of grace too . And * Nothing more fearefull , saith Nazianzen , than not to feare it . Neither let any here obiect vnto me that of the Psalmist , n He shall not be afraid of any euill tidings : for his heart is fixed , and beleeueth in the Lord. For the very first words of that selfe-same Psalme are , o Blessed is the man that feareth God. So that He that is not afraid so , yet doth feare . Some “ feare argueth a want of faith : and a want of faith appeareth by the want of some feare . There is great difference betweene a distrustfull feare and an awefull dread . p Faith quelleth and killeth , and expelleth the one : it breedeth , feedeth , fostereth , and cherisheth the other . And we shall doe well to obserue how the Holy Ghost therefore oft ioyneth these two together : q The eye of the Lord is vpon them that feare him , and that hope or trust ( for hope and trust are in effect here , as oft † else-where ; the same ) in his mercy . And againe , r The Lords delight is in them that feare him , and that hope ▪ or trust in his mercy . In which places , as it is well obserued by Augustine , that the Psalmist s hauing said , that feare him , he addeth withall , and that trust or hope in him ; to exclude the former feare . For , saith he , t Men feare a theefe , or a wilde beast , in one manner ; and children feare their parents in another manner . Men feare the one , so as they flie from them ; good children the other , so as they seeke to them . And in the latter manner , not in the former , ought men to feare God. Wicked men and damned spirits feare him so , as * they flie from him : Gods children so feare him , as that yet they sue and seeke to him : If they seeme to flie from him , it is but to flie to him ; they flie but from his Iustice to his Mercie : as he that appealed sometime u from Philip to Philip , from Philip sleeping to Philip awaked : So doe x they flie from God to God , from God in iustice angrie with them , to the same God in mercie pacified and appeased towards them . So againe on the other side doth Bernard well obserue , that y being to say , that hope in him , he saith first , that feare him . For , saith he well , there are foure●… sorts of men : z some hope not , some despaire , some hope in vaine , and some hope aright . The first sort is of those that a neither hope nor feare ; neither hope for Gods mercy , nor feare Gods wrath ; it is all one to them , whether God be angrie or not angrie , whether he be pleased or displeased with them . The second sort is of those that b feare , but hope not ; they feare Gods wrath , but they hope not in his mercie : they haue both their eyes fixed on the wrath and iustice of God , neither eye on his mercie or goodnesse , and so come to be swallowed vp with despaire . The third sort is of those c that hope , but feare not ; they hope in his mercie , but they feare not his wrath ; they haue both eyes fixed on Gods mercie , neither of them on his wrath ; and d so presuming on his mercie , but hauing no regard to his wrath , they take libertie to themselues to lie and liue in sinne , without any remorse of conscience or repentance for the same . But they hope in vaine , their faith is no faith , but a fancie , a presuming without promise , hauing no warrant from Gods word . A faith not in God , but in such e an I doll as they haue framed to themselues , moulded out of their owne fancie , and set in Gods stead , a God made all of mercie , hauing no anger at all ; a farre other manner of God , than Gods word hath described to vs , or rather than the true God f hath described himselfe to vs in his word . And if their Faith be so bad , their Hope can be no better ; that being of necessitie the foundation of this . The fourth sort is of those that both g hope and feare : So hope in Gods mercie , as that they stand in awe yet of his wrath : as they cast the one eye on the one , so they fixe the other eye vpon the other . And these are those that hope well and profitably , that trust to good purpose in Gods mercie . The first of them neither hope nor feare ; the second feare , but hope not ; the third hope , but feare not ; the fourth hope and feare . The first regard neither Gods wrath , nor his mercie ; the second regard his wrath , and not his mercie ; the third regard his mercy , and not his wrath ; the fourth regard both his mercy , and his wrath . Yea their very faith that reposeth it selfe on his mercie , maketh them regardful also of his wrath . And hereby therefore may wee trie our faith , whether it be sound and sincere or no , if it make vs stand in awe of him whom wee seeme to beleeue and to trust in , especially then , when either he executeth , or * giueth warning of Iudgement . Which if it doe not , it is not true Faith , nor such Faith as NOA here had . They are h 〈◊〉 Children of God , no other than Children of wrath , faith Bernard , that feare not Gods wrath , that stand not in awe of his Iudgements . Yea lastly , Let this admonish vs , to labour to haue this Feare wrought in vs : whereby we may feare with NOA , and other of the faithfull , when God giueth warning of his Iudgements , that we may not feele them when they come : i When I heard it , saith Habbakuk , my belly shooke , and my lips quaked ; rottennesse seased vpon my bones , and I trembled at my very heart ; that I might rest in the day of trouble . k The fearing of them now , is the onely meanes to preuent the feeling of them then . And the more now we feare them , the lesse shall we need then to feare them . He that feareth Gods word , shall not feele his Rod. He that feareth before it come , shall the lesse need to feare when it commeth . Feare l wee must therefore , saith Gregory well , that we may not feare : feare when we heare it , that we may not feare when we see it : Feare with an awefull and childe-like feare now , that wee may not feare with a distrustfull and seruile feare then . For m those that feare most now shall haue least cause to feare then , because they shall then be safe ; and n those that feare least now , shall feare most then ; as o those become most fearefull , that out of ignorance were most forward , when they come to see and know the danger that they are in , which they apprehended not before . NOA feared the Floud before it came ; and when it came , was in the Arke safe and secure , free from feare of any danger to him or his by it . The wicked World feared it not , because they beleeued it not , till they saw it , and then were their hearts drowned and ouerwhelmed with feare and despaire , * before their bodies were ouerwhelmed and destroyed with the Floud . But , feare God! may some say . Why ? who doth not feare him ? We might rather say with the Psalmist , p Who is he that doth feare him ? Implying the number of those to be very small that indeed sincerely so doe . But since that the feare of God seemeth so common , and euery one will lay claime to it , come we againe to the triall . Wherein appeared NOAES Feare , but in his carefull obedience , in his diligent endeuour to preuent the peril , though not yet approaching , not yet apparent ? Moued with feare , saith the Apostle , he prepared the Arke for the sauing of him and his . In which Act of his obserue we , both his Obedience to Gods will and word , and his Care to preuent the perill . First his Obedience to Gods will and word . God biddeth NOA goe and make such a Vessel to saue him and his from a Floud , that should drowne vp the whole World. Alas , if he should doe it , euery one would but q laugh at him for his labour : as no doubt of it full many did . They would thinke him no wiser than r the Prior of Saint Bartholomewes here among vs , who vpon a vaine prediction of an idle and addle-headed Astrologer , went and built him an house at Harow on the Hill , to secure himselfe from a supposed Floud , that that Astrologer had foretold . As Lots sonnes in law , when their wiues Father told them of a showre of fire and brimstone that should come and destroy all Sodome , s they thought that either he mocked but and dalied ; or else that he doated and was strangely deluded . So saith Basil of NOA , when he told the World of a Floud that should swallow vp the whole World , and set himselfe thereupon about the building of an Arke , of such strange forme and bulke , a worke of so great toile and charge , to saue himselfe and his houshold in , t they thought the poore old man doated , he had dreamed , not , as we say , of a drie Summer , but of a wet Winter , he was drowned in a deepe melancholy , and would be soused and drowned in his own sweat with moiling and toiling about such a building , before they should bee ouer-flowen with , or drowned in any deluge . But all this NOA contemned , and notwithstanding all this , hee went not about only , but through with that that God had enioyned . From which Cariage of NOA we may learne this instruction , that True Faith and Feare will make a man contemne worldly mens scoffes ; and notwithstanding them , doe any thing that God shall enioyne . We might for the further proofe of this point , muster vp a multitude of Examples : u Abrahams leauing his owne Countrey and Kindred , to wander vp and downe hee knew not whither himselfe , in hope of an inheritance that x he neuer had as long as he liued : and y the causing of himselfe to be Circumcised , when hee was almost an hundred yeere old , together with his young sonne , and the rest of his family , a thing that was neuer heard of before , and such as would of any naturall conceit be deemed not z ridiculous only , but most vndecent : King a DAVIDS dancing before the Arke , for which Micol derided him : The Prophet b Esaies going naked ( though not so naked as many imagine , ) c without his vpper garment , his propheticall habit , and without shooes on his feet : d Ieremies breaking of a bottle for the confirmation of his Prophecie : his e wearing of a woodden yoake , and going vp and downe with it about his neck : And f his making of yoakes and fetters , and sending them with such strange messages to foraine Princes , and those Infidels , by the hands of their owne Embassadours : g Ezekiels laying siege-to a modell of the Citie , vpon a tyle or a table , and making batterie against it , and placing an iron pan betweene him and it : h His lying and sleeping vpon his left side alone , for a long time together : i His making and eating bread of corne and pulse of all sorts mingled together , ( meat fitter for beasts , than for any man to feed on , ) and k baking it with cow-sherds in the open and publike view of his people ; euen of those that desired nothing more than matter to laugh and leere at him : l The cutting of his haire , diuiding it by weight , burning in the fire a third part , smiting with a knife another third , and scattering another third abroad into the winde ; then taking a few of them and binding them vp , and yet of them againe , pulling some out againe and throwing them into the fire : m The carrying out of his houshold-stuffe on his shoulders , thorow a hole digged in the wall , by day-light , and remouing it himselfe from place to place , while a multitude of all sorts should stand by and looke on . And , to passe by all others , Hoshe as n marrying first of a light houswife , a common harlot ; and after o one that had beene false to her former husband ; p imposing strange names on the children that hee had by them : these , I say , and many other beside these might be alledged : but I hasten ; and this of NOA may well counteruaile them all ; a worke of so great difficultie , that would take vp so much time , be so long a doing , require so much trauaile , and so infinite expence , and all done for the preuenting of so vnlikely a danger : Many , no doubt , would flocke about him out of all quarters to see it : many would be continually gazing vpon him , when he should be at worke about it : many a broad iest , many a bitter scoffe would be broken vpon him . No man would be thought euer to haue taken more paines to begger himselfe , or to haue beene at more cost , out of a vaine feare of miserie , to make himselfe miserable . But all these difficulties , and all the disgrace it might bring with it , NOAES Faith and his Feare ouercame . And no maruaile . For first , true Faith it is of q a couragious , of an vndaunted , of an vnconquerable Nature . That which hath made men contemne fire and fagot ; no maruaile if it make them contemne the blasts of mens breath ; which are no more able r to shake a well grounded Faith , than * the windes are able to stirre the earth , though they should all at once blow vpon it , and assault it from all points . And againe , s the greater Feare euer expelleth the lesse . t One Feare frighteth away another , as one naile is wont to driue out another . u Feare not them , that is , men ; but feare him , that is , God , saith our Sauiour : as if the Feare of the one would chase away all Feare of the other . And , x Feare not their feare , but let the Lord of hosts be your feare , saith the Prophet . y He that feareth him , saith Origen , feareth nothing but him . That feare will soone displace and dispossesse all other feares . z He that feareth the wrath of the almightie and euerliuing God , will set light by the reproach or the rebuke of any mortall man , yea of a whole world of them , as wee see NOA here did . In like manner ought it to bee with euery one of vs. Wee must bee content to doe as God biddeth vs , and not refuse to yeeld to ought that hee shall enioyne vs , though wee shall be but befooled and laughed at for our labour . The Casuists say , that a a man may lawfully breake an humane Constitution concerning a matter otherwise meerely indifferent , when for obseruing of it he shall bebut counted a foole and derided for his labour . But no such pretence will excuse vs from the doing of ought that God requireth of vs. * Hee that is ashamed of mee and my word , ( that is , of what I enioyne him ) faith our Sauiour , before this wicked and “ bastardy generation , him will the Sonne of Man be ashamed of , when he commeth in his glory , and his holy Angels with him . We must not thinke much therefore to be b derided and counted fooles for his sake : wee should esteeme it rather , as the Apostles sometimes did , euen a grace to be disgraced for him . c They went away from the Councell , saith the Holy Ghost , reioycing , that they were vouchsafed the dignitie to be dishonoured for Christs sake . Nor is this admonition and exhortation needlesse in our times , wherein the carefull going about the building of the spirituall Arke , exposeth men , if not so much and so openly as the making of the materiall Arke did NOA , yet too freely and too frequently , to the mockes and scoffes of prophane people . d Be not ashamed , saith Augustine , of thy Christian profession . Be not ashamed of it ? will some say . It seemeth a needlesse admonition . e There are so few now that are not Christians , that if a man be not one , he shall rather be noted and pointed at . But for all that , saith he , f trie it when thou wilt , and thou shalt finde my words true . Doe but striue to liue according to the rules of Christianitie ; and see if thou be not derided and scoffed at for it by those , that are Christians in Name , but not in deed . And the like may be said truly of these times of ours , wherein t Religion is growne to be , as Bernard sometime complained , not a matter of forme , but a matter of scorne : u Simon Zelotes is become an odious Name ; profession of Pietie is accounted Pharisaisme , scrupulositie , and hypocrisie ; “ the feare of God esteemed folly ; & 〈◊〉 religious cariage made commonly matter of reproch . † If a man liue somewhat more strictly than the looser sort doe , though not so strictly neither as his Christian profession requireth of him , ( for euen the best and the forwardest haue their failings , and come farre short of what they should ) y he shall not scape to haue those opprobrious rearmes and titles fastened on him , of a Precisian , a Puritane , and the like , by those that affect loosenesse , and z account the strictnesse of others a reall controlling of their cariage . If he be conuersant in Gods word , and diligent in frequenting the ministery of it ; he is a Bible-bearer , and a gadder vp and downe after Sermons . If he a make conscience of an oath , and will reproue others when they sweare ; he is a superstitious fellow , too strait-laced , more nice than wise . If hee will not swill and swagger , drinke healths and play the good-fellow , goe for company to a Brothel-house , or * to a Play-house , b little better , the very seminaries and nurseries of all filthinesse and prophanenesse ; he is a man altogether vnsociable , of a melancholy disposition , little better than a lunaticke , as c they said sometime of Iohn the Baptist. If he wil beare an euil word , & put vp a supposed wrong , not stab or challenge at least any one that shall giue him the lie , nor be readie to right himselfe by priuate reuenge ; he is a coward , a meacock , base-minded , a man of no courage , one of God Almighties fooles , at the least and the best . d These and the like censures must a man make account to vndergoe , euen among Christians , if he be carefull of vpholding and maintaining his Christian profession , and of making good what in his Baptisme he bound himselfe vnto . But as the Heathen man , Socrates , sometime said , That e a man must be content to be accounted a Foole , that he may be happie ; so wee must make account and be content to beare this , and much more than this , if euer wee hope or looke to be happie , and to come vnto heauen . Yea if wee beleeue and feare , ( which hereby also wee may trie whether we doe or no , as we would seeme and professe all to doe ) our very Faith and f Feare will make vs set light by such paper-shot , and cary vs on thorow the pikes , not of euill tongues , but of the eagerest opposition that either Satan himselfe , or any limbe of his shall be able to make against vs to turne vs out of the good waies of God ; wee will neuer a whit feare or regard the one , if wee doe throughly feare the other . g Let vs feare , saith Augustine , that wee may not feare . Let vs feare wisely , that we may not feare foolishly : That we may not feare Man , with h the blessed Martyrs of Christ , let vs feare God. Yea ▪ i let vs not feare , say I , that we may not feare . k Let vs not feare now , lest we feare much more hereafter . Let vs not feare the scoffes of men now , lest we feele the wrath of God hereafter . Better it is for vs to be mocked for doing good , than to be damned for not doing it . Let vs not be l like Children therefore , that feare an vgly vizard , that cannot hurt them , but feare not the fire , that may scorch them : feare the blasts of mans breath , and not feare the fire of Gods wrath . * Let vs only feare this , how we feare man or ought more than God. For † there is nothing indeed fearefull but that ; “ nothing at least so fearefull as it . Our not fearing the one now , may preuent the terrour of the other ; as on the other side , the fearing of the one , though not worthy our feare , if we giue way to it , m will assuredly procure the other . He that n feareth now , where there is no cause to feare , o shall another day haue iust cause to feare , when his vaine feare shall haue betrayed him to things truely fearefull . p He is a foole , we say , that will be laughed out of his coat : but he were a double foole , that would be laughed out of his skinne ; that would hazard the losse of his soule , and of his eternall saluation , because hee is loth to be laughed at , to quit himselfe of the mockes and scoffes of prophane persons . Yea vndoubtedly if we doe in deed and truth beleeue the truth of Gods word , and stand with holy NOA here in awe of his wrath : * we will neuer giue ouer our godly courses for such windie stuffe as this is ; our very feare it selfe will not suffer vs , though we would . And so passe we to the second thing that wee obserued in this Act of NOA , to wit , his Care to preuent the euill imminent ; together with that point of Instruction which thence may be gathered , that “ Feare breedeth Care. As q Faith breedeth Feare , so Feare breedeth Care. NOA , as hee beleeued and feared , so hee was carefull with all speed to vse all good meanes for the preuenting of the perill that otherwise would haue beene . So Iacob , when r he heard of his brother Esaus comming against him with foure hundred men after him , s being sore afraid of him , was carefull of vsing all meanes , either for the pacifying of his wrath , or the sauing of his family , some part of them at least , from his furie . So the Aegyptians , when t Moses had giuen warning of such a storme to come as would destroy all that were found abroad in the fields , u so many of them as beleeued and feared the word of God tooke warning , and caused both their seruants and their cattell to take and keepe house for the preuenting of that perill . Nor can it in reason be otherwise . Where Faith hath wrought Feare , Feare cannot but worke Care. Where the head hath wrought vpon the heart ▪ there the heart cannot but worke vpon the hand ▪ And x the hand is euer at the hearts command , ready to its vtmost ability to execute whatsoeuer the heart exacteth of it . Againe , where there is a feare of euill , there is a desire also to escape euill ; ( for y euery thing naturally affecteth it owne good ) and a desire proportionable to the feare : and where a desire ▪ to escape euill , an endeuour to vse all meanes of escape : and z an endeuour likewise proportionable to that desire . Where there is a strong perswasion then , and apprehension of some great euill impendent , there cannot but be a great measure of feare : and where so great feare ▪ no lesse vehement a desire of escape ; and where such vehement desire , * a most earnest and carefull endeuour of preuenting , if by any meanes it may be , that euill . Adde wee hereunto that Faith , as it maketh things absent present , and things farre off as at hand ; and so maketh men to be affected with euils , as are by God , or from God , reuealed to them , though yet absent , or farre off , yet as if they were present , and at hand : So it maketh them as carefull instantly , without longer delay , to betake them to such courses , as for the preuenting and auoiding of those euils are deemed requisite , which to the eye of their faith are as imminent , or as present . And lastly , That no affection is more a vigilant , more violent , more forcible than feare , either to curbe and restraine men of what otherwise they would , or to vrge and constraine them to what otherwise they are vnwilling vnto . b Iacob could not rest all night long , when he feared Esaus approach : nor c Sampson longer repose himselfe on Dalilaes lap , when hee heard once that the Philistines were vpon him . Temptations of Feare are esteemed the most d violent . And e in humane lawes there is a nullitie therfore held of actions extorted and wrung from men by feare : because in such case a man is held not to be a free man , to haue no power or command in some sort of himselfe . The feare of Gods wrath therefore in these cases , where it is fresh in the soule , cannot but f shake off all securitie , cut off all carelesnesse , banish and abandon all slothfull and retchlesse delay , and c vrge and enforce to all speedy and diligent vsage of those meanes , whereby it may be pacified , and the euill preuented that may accrue from it . Now hereby try wee our Faith againe , yea and our Feare too . Compare wee NOA and our selues together ; and see how contrary hee and wee are either to other : yea see how like wee are in these dayes 〈◊〉 to the world that then was , than to him , as d our S●…iour himselfe also fore●…old that it would be . Consider his carefulnesse . God speaketh thus to NOA ; e An hundred and twenty yeeres hence will I bring in a Floud that shall drowne the whole world : and therefore if then wilt be then saued , goe thy way out of hand , and build thee such an Arke as I shall shew thee . And this God told NOA , when he was about some fiue hundred yeere old ; for f six hundred yeere old hee was when the Floud came . So that NOA might well haue thought thus with himselfe ; I am fiue hundred yeere old already , and it will be yet an hundred and vpward before the Floud come ; Why ? I may well be either dead and r●…tten in my graue before that time , or at least-wise very neere the end of my dayes . And who would goe t●…ile and ●…ile so about building of a vessell of such bulke and bignesse , to prolong his life so short a time ? Or else , It was an hundred and twenty yeere yet to it ; and what neede he then go●… in all haste about it ? hee might goe and take his pleasure for this hundreth yeere , and then set vpon it some twenty 〈◊〉 ten yeere before , and get more helpe then and disp●…th it the sooner . But NOA did not , he could not , he durst not deferre the doing of it , but g went instantly in hand with it . On the other side see our carelesnesse . God foret●…eth vs that a second generall destruction shall come ▪ not by water ▪ but h by fire , the 〈◊〉 element of the twaine ; * which euen Heathen also haue taken notice of : and that none then shall be saued but those that haue i a spirituall Temple or Sanctuary built in their soules , k an house for his Spirit to inhabite , as hard and difficult a peece of worke , as euer the making of the Arke was . As NOA before he could goe about that building , hee must first fell his wood , saw out his planckes , hew out his timber , &c. So before we can raise this spirituall building , we must pull downe l an old frame , an erection m of the Deuils rearing , that standeth where it must stand , and rid the place of the rubbish and remainders of it : Now this requireth much toile and labour , and will take vs vp much time : And yet wee deferre and put off all , and thinke wee shall haue time enough for it hereafter , though n none of vs are like to liue neare 〈◊〉 hundred ▪ yeeres , none sure to liue halfe an hundred houres to an end . And what would we do , or how would we liue , if wee were sure that wee should not die , ere an hundred yeeres were expired and had past ouer our heads , when wee haue no care to prouide for the preuenting of this perill , being o not sure of a day , not of an houre ? Againe , God gaue NOA warning by word only of 〈◊〉 euils , wherof no print or foot-step was to be seene at the present . And NOA is striken with feare , & prepareth presently to preuent it . God giueth vs warning not by word only , but by deed , by euident arguments of his wrath alreadie broke forth , and burning vp our brethren almost on euery side of vs. And yet p who layeth it to heart , or prepareth to preuent the euill that so euidently appeareth to approach ? Now what is the reason of such difference both in the one kinde and in the other ? ( NOA so carefull , and we so carelesse : ) but that he beleeued and feared ; and we doe not ? What else was it , that made Lots Sonnes ▪ in law stay still in Sodome , though they were told what would become of it ? What else , that made some of those Aegyptians so carelesse , as to leaue men and beasts abroad , when Moses had giuen warning of the storme that should come ? But that q the one beleeued not Lots word ; r the other feared not the Lords word : the one beleeued not , and therefore feared not ; and the other feared not , because they beleeued not ? neither of both cared , because neither of both feared . And what else is it that maketh men stay still in their sinne , and make no prouision to preuent Gods wrath , both reuealed in his word , “ and manifested in his worke ; but that they beleeue not the one , they dread not the other ? And this may conuince multitudes , euen of professed Christians , to haue neither Faith nor Feare . s They liue so securely , so carelesly , as if there were neither heauen nor hell : they prepare no more to meet God , when in wrath he seemeth to approach , then as if t they cared not whether he came or no ▪ Yet should wee aske any of these , whether they beleeued the word of God or no , whether they feared the wrath of God or no ? they would answer , they did ; and be angrie that any man should make doubt of it : they should be u worse than beasts ▪ no better than flat Atheists , if they did not . But , x the wickednesse of the wicked man assureth me , saith the Psalmist , that there is no feare of God before his eyes . And the loose and dissolute , the secure and carelesse courses of such euidently shew , whatsoeuer ▪ they may say , that there is neither Faith , nor feare of God in them , that they neither beleeue his Word , nor stand in awe of his wrath , they durst not for their liues doe so as they doe , if they did . * If you feare , saith Augustine , how is it that you take no more care ? y Could Iacob sleepe quietly , when hee vnderstood of Esaus approach ? Or z durst Sampson for all his strength and stontnesse lie still , when he heard that the Philistines were vpon him ? Much lesse durst any man , or could any man , that feared Gods wrath , lie sleeping in sinne , when warning were giuen of Gods wrath , or while ( it is the state of euery impenitent person , had hee a spirituall eye to discerne it ) the blacke clouds of his vengeance readie to seize on him , hung continually ouer his head . Say what thou wilt therefore , whosoeuer thou art that so liuest , diddest thou feare God ▪ as thou pretendest and professest to doe , a thou couldest not liue so securely , thou durst not liue so loosely ; thou durst as well eat thy nailes off , as we say , as doe many things that daily thou doest ; b thy very feare would not let thee , it would not suffer thee to rest : it would be as a thorne at thy heart , and a spurre at thy side , to rouse thee and awake thee , and to keepe thee from rest , till thou hadst procured thine owne safetie ▪ and to vrge and enforce thee to all speedie , carefull , and industrious endeuour , whereby the same might be effected . Well , to winde vp all in a word : Let vs all be like NOA ; take warning when God giueth it ; Beleeue what hee 〈◊〉 ; feare before his face , especially when we see signes of his wrath , as we doe pregnant ones at this present ; vse all care and endeuour to ●…uert his ▪ wrath , and to preuent the perill , when ▪ we perceiue i●… to approach . That can no way be done but by repentance of our sinnes , reformation of our liues , and alteration of our sinfull and secure courses . This course therefore let euery one of vs take without further delay ; and pray that others also may doe the like . It may be that God hearing the prayers , seeing the teares , and regarding the repentance of some few , may be moued to shew mercie on the whole , though the generalitie remaine still vnreformed . c All his fellow passengers their liues were bestowed vpon Paul. d Sodome had beene saued , if but ten onely had so done in it ; e Ierusalem , if but one alone . Or if the Lord be so peremptorily bent to destroy , and to bring in some generall iudgement , that f though Moses and Samuel should sue for a people , they should not preuaile with him , g though NOA , Daniel and Iob were among them , they should not saue sonne nor daughter , ( not so much as was saued in the Floud , ) but themselues single only : yet shall we , by so doing , with NOA build an Arke , at least , for our selues , and our owne soules . We shall be marked out for saluation , as h those were that the Prophet speaketh of , in the generall destruction . And one of these three shall vndoubtedly befall vs : Either wee shall be i taken away , with k Iosias , before the euill come , and depart hence , to be laid vp with our Fathers , in peace . Or , with l Ieremie , m Baruch , and n Ebed-melech , we shall haue our liues giuen vs for a prey : for o the Lord knoweth euen in generall iudgements how to saue his : Or our afflictions , shall be seasoned , sweetned , and sanctified vnto vs ; and p though of themselues not good , yet shall they be turned to our good ; and our decease , if wee doe perish in them , shall be but a meanes of translating vs , from q a wretched and a miserable life here ; ( where r to liue long , is but to be long in paine , and where s by liuing long , we are constrained not to heare and see only , but to suffer ; nor to endure only , but to doe many things that willingly we would not ; ) to a more happie , comfortable , and blessed life elsewhere ; wherein t we shall neuer so much as see or heare of misery any more . FINIS . Notes, typically marginal, from the original text Notes for div A01554-e240 a a Habet nescio quid latentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viva vox ; & in aures disc●…puli de autoris ore transfusa fortius sonat . Hiero. ad Paulin. Viva illa , ut dicitur , vox lectione pleniꝰ alit . Quintil. institut . l. 2. c. 2. Quod memoria lapsus ciccroni quasi ex Tuscul. l. 2. tribuit Erasm. in Hieron . & in Adag . Atqui Cic. epist. ad Atlic . lib. 2. epist. 8. Ubi sunt qui aiunt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Quanto magis vidi ex tuis literis , quàm ex illius ser●…one quid ageretur ? b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg Naz. epist. 52. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem epist. 38. c c Actio quasi vita quaedam est orationis . Quintil. institut . lib. 11. cap. 3. d d O' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . DionysHalicar . de Demosthene . Oratorem planè perfectum , & cui nihil admodum desit , Demosthenem facilè dixeris . Cic. de clar . Orat. Quo ne Athenas quidem ipsas magis credo fuisse Atticas . Idē de perfect . Orat. Grae. corum Oratorū praestantissimi sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui fuerunt Athenis ; corum autem princeps facilè Demosthenes , admirabile est quantum inter omnes unus excellat . Idem de opt . gen . Orat. Cujus commemorato nomine maxima eloquentiae consummati●… audientis animo oboritur . Val. Max. memorab . l. 8. c. 7. * * Quomodo Facundiae Parentem Ciceronem . Plin. hist. nat . l. 7. c. 30. Atqui , cùm Demos●…enes Graecae , Cicero Latinae eloquen●… ▪ Principes extiterint ; Demosthenes & prior fuit , & exmagna parte Ciceronem , quantus est , fecit . Quintil. institut . l. 6. c. 3. & l. 10. c. 1. e e Acti●… in dicendo una dominatur . Huic prima●…dedisse Demosthenes dicitur , cùm rogaretur , quid in dicendo esset primum , huic secundas , hui : tertias . Cic. de Orat. l. 3. & declar . Orat. Val. Max. memor . l. 8. c. 10. Quintil. instit . l. 11. c. 3. & Aug. epist. 56. f f Hinc Val. Max. lib. 8. cap. 10. In Demosthene magna pars Demosthenis abest , quia legitur potius quàm auditur . g g Nulla res magis penetrat in animos , eosqu●… fingit , format , flectit . Cic. declar . Orat. Tantum dictis adjicit gratiae , ut infinitè magis eadem audita quam lecta delectent . Quinti●…l . instit . l. 11. c. 3. Multo magis , ●…t vulg●… dicitur , viva vox affic●…t . Nam , licet acriora s●…nt , qu●… legas , altius tamen in animo sedent , 〈◊〉 pr●…nunciatio , vultus , habitus , gestus etiam dicentis adfigit . Plin. epist. 4. lib. 2. Hinc 〈◊〉 D●…mosthenis orationem , quàm eis recitasset , ad●…antibus Rhodijs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Quidsi ipsum , vel , Quid si bestiam ipsam audivissetis ? Cic. de Orat. lib. 3. 〈◊〉 . nat . lib. 7. cap. 30. Val. Max. lib. 8. cap. 10. Plin. jun. ep . 4. lib. 2. Quintil. instit . l. 11. c. 3. & Hieron . ad Paulin. h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. epist. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E●…stath . ad Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Pausania . i i Sola ●…es est que homines absentes praesentes facit . Turpilius de vicissitudine literarum . Quid enim tam pr●…sens est inter absentes , quàm per epistolas & alloqui & audire quos diligas ? Hieron . ad Nit●… . Sunt literae doctrina quaedam , qua quisque valeat quamvis longè absenti verba mitter●… man●…facta in silentio , quae rursus ille cui mittuntur , non auribus , sed oculis colligat . Aug. de Trinit . lib. 10. cap. 1. Voces signa sunt , per qu●… praesentibus loquimur : inventae sunt literae , per qu●…s possemus & cum absentibus colloqui . Ibid. l. 15. c. 10. k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l l Hinc illud Luc. 16. 29. Habent Mosem & Prophetas : audiant illos . Mortui siquidē loquuntur adhuc : quod de Abele Spiritus Sanctus Heb. 11. 4. & de Samuele Siracides Eccles. 46. 20. Notes for div A01554-e910 Occasion . Matter . a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut Psal. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parts 3. b b Vers. 1 , 2. Part 1. Complaint . c c Vers. 1. d d Vers. 2. e e Vers. 2. f f Vers. 3 , 4. Part 2. g g Vers. 3. Request . * * Respice , refertur ad , Usque quo avertis faciem ? Exaudi , ad , Usque quo obliuisceris ? Aug. in Psal. 12. Reasons 2. h h Vers. 3. Reason 1. i i De somno peccati . Ruffin . in Psal. 12. In peccato . Aug. in Psal. 12. & contr . advers . leg . l. 1. c. 11. Cassiod . & Remig. & ex ●…que Lombard . De somno peccati qui ducit ad mortem . Acacius Caesar. quaest collect . 4. apud Hieron . epist ▪ ●…d Miner . & Alex. k k 1. Thess. 5. 6 , 7. Ephes. 5. ●… 1 Cor. 15. 34. * * Theodoret. & E●…thym . 6 6 Gen. 27. 46. Io●… 3. 20 , 21. Eccles 7. 28. l l Cùm ●… peccato , quod est ad mortem irrevocabiliter perseveratur . Bern. in Cant. 52. Ne poenitentiam ●… mortem differens , dormiam cum morte peccati in inferno . Hugo Card. in Psal. 1●… . m m Iun. Calvin . &c. Vide Drus. lib. 3. quaest . 27. & H●…resbach . in Psal. n n 1 Cor. 15. 6 , 51. Iohn 11. 11 , 14. o o Ti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quid mors est ? Somnus est consueto longior . Chrysostad pop . Antioch . de imag . serm . 5. p p Ier. 51. 39. Nobis cùm semel occidit brevis lux , Nox est perpetua una dormienda . Ca●…ull . epig. 5. Quicunque nascimur , brevi post lumine Aeternus impedit sopor . Ben. Lamprid. q q Iob 7. 9 , 10. & 14. 12. r r Iob 10. 20 , 21. Psal 39. 13. Reason 2. s s Vers. 4. * * Psal. 38. 16. t t Vers. 5. Part 3. Conclusion . u u Pr●…fitetur . x x Pollicetur . Branch 3. y y Paciscitur . z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vides animum bene sperantem ? Petit , & prius quam acceperit , tanquam qui accepisset , gratias agit . Chrysost. in Psal. 12. Contra quam Bern. in Cant. 10. Gr●…tiarum actio beneficium non praecedit , sed sequitur . Branch 1. Branch 2. Manner . Readings 4. Reading 1. a a Graec. Sept. Lat. Vulgat . Ang. Genev. Reg. Bibl. Calvin . alij . Reading 2. b b Usquequo , Domine , oblivisceris me ? In finem ? Remig . in Psal. 12. Erit hoc usque quo in aeternum ? Hugo Card. ibid. Sic Vatabl . & Leo Iudae . * * Psal. 74. 10. Reading 3. c c Quousque , Domine ? subaudi , non intueberis ? oblivisceris mei in aeternum ? Iun. d d Psal. 79. 5. e e Psal. 89. 46. f f Psal. 6. 3. g g Psal. 90. 13. h h Ier. 13. 2. Apoc. 6. 10. Reading 4. i i Per epimonen repetendo ingeminat . Cassiod . k k Psal. 94. 3. Matter . Substance . * * Nec oblivio , nec aversio cadit in Deum . Remig. in hunc Psal. Neutrum De' reverâ facit , sed more nostro Scriptura loquitur . Aug. & Ruffin . in hunc locum . Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Deo perinde ac de homine loquitur . Humanū siquidem oblivisci , & faciem ab eo quem oderis avertere . Muscul. l l Gravius est aversionem faciei , quam oblivionem sentire . Muscul in hunc loc . m m Genes . 40. 23. & 41. 9. Hinc qu●…stio apud Senecam , an obliti ingrati sint dicendi ▪ de bene●… . lib. 3. cap. 4 , 5. n n Esai . 58. 7. & 53. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Dion . Chrysost. orat . 38. “ “ In oblivione remissio est benevolentiae & curae , in avers●…e faciei indignatie & odium . Muscul. o o Aeriae potestates tanquam milvi circumvolitant , ut pullum infirmum abripiant . Aug. in Psal. 62. & in Psal. 90. p p Psal. 4. 6 , 7. & 18. 18. & 73. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . ep . 30. ex Homer . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q q Psal. 27. 9. * * Psal. 38. 16. r r Psal. 30. 5. s s Psal. 63. 3. “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . epist. 37. Circumstance t t Esai . 54. 8. Psal. 30. 5. † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . ep . 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem epist. 24. Nam fruendis voluptatibus crescit carendi delor . Plin. epist. 5. l. 8. E●… , Tum est tormentum carere divit●…js , cùm illas iam senseris . Sen con●…rov . 6. * * In carcere natus ac nutritus puer , de matris suae anxietate miratur . Bern. de diuers . 12. u u Psal. 30. 7. * * Quib ' cruciatus & ad finem per torment a proper at , & sine fine deficiens durat . Ita fit miseris mors sine morte , finis sine fine , defectus sine defectu : quia & mors vivit , & ●…nis semper incipit , & deficere desectus ne●…cit . Greg. mor. l. 9. c. 47. “ “ Psal. 74. 9. x x Psal. 37. 24. Doctrine . * * Aliorum judicio . Calvin . in Psal. 13. Sic Esai . 53. 4. a a Psal. 10. 11. b b Psal. 71. 11. * * Exsensu proprio . Calvin . in Psal. 13. c c Galat. 4. 26. d d Esai . 49. 14. e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Maith . 12. 39. f f Psal. 44. 17 , 18 , 24. g g 1 Sam. 13. 14. h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amasiu●… vel amabilis . Unde Dido Poenis . Inde & Salomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 12. 25. i i Psal. 42. 9. k k Psal. 88. 5 , 14. l l Psal. 22. 1 , 8. m m Coloss. 1. 13. Ephes. 1. 6. Matth. 3. 17. n n Rom. 8. 32. O quantum dilectꝰ , pro quo filius ipse , aut non dilectus , aut saltem neglectus ? Bern ▪ de temp . Vide & Salvian . de pr●…vid . l. 4. o o Matth. 27. 43. p p Matth. 27. 46. q q Psal. 110. 1. Matth. 21. 45. r r Psal. 2. 8. Iohn 1. 14. s s Galat. 4. 6. Explication . t t Oblivio in Deumnon cadit . Aug. in Psal. 9. & in Psal. 118. Conc. 15. Et Muscul. in hunc loc . Nihil Deus ignorat , nihil obliviscitur . Greg. Mor. l. 25. c. 4. Neque oblivio in Deum cadit , quia nullo modo mutatur , neque recordatio quia non obliviscitur . Aug. in Ps. 87. u u Psal. 45. 11. * * Tunc meminisse dicitur Deus , quando facit ; tunc oblivisci , quando non facit . Aug. in Psal. 87. & in sentent . Prosper . 108. Oblivisci dicitur , cum non miseretur . Hugo Victor . de essent . divin . Distinction . x x Quosdam deserit , quosdam deserere videtur . Ambr. in Psal. 118. y y Matth. 27. 5. z z 2 Sam. 7. 15. a a Esai . 53. 4. b b Act. 2. 23. c c Luke 22. 53. d d 2 Cor. 5. 21. Esai . 53. 6 , 10. e e Mark. 15. 34. f f Hebr. 5. 7. g g Iohn 16. 32. h h Matth. 26. 56. i i Psal. 22. 1. k k Psal. 31. 22. * * Hosh. 8. 14. l l Hosh. 1. 6. m m Oblivione obliviscar . Vulg. tanquā esset à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dextra . quum sit à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nistra . n n Ut omninò condonem . Iun. & Livel . Sed prorsus tollam eos . Leo Iud. à facie scil . meâ . Vatabl. o o Hosh. 4. 6 , 9. p p Minatur & memoriam damn andorum , & oblivi●…nē damnatorū . Ruffin . in Hose . q q Deus benos non negligit , cum negligit . Nec obliviscitur , sed quasi obliviscitur . Ruffin . in Psal. r r Obscuris super nos dispositionibus Deus saepe unde nos aestimatur deserere , inde nos recipit ; & unde nos recipere creditur , inde derelinquit : ut plaerunque hoc fiat gratiâ quod ira dicitur ; & hoc aliquando ira sit , quod gratia putatur . Gregor . mor. l. 5. c. 5. s s Psal. 10. 11. t t Psal. 9. 18. & 10. 12. u u Psal. 9. 12. x x Psal. 9. 10. y y Esai . 49. 14. z z Esai . 49. 15 , 16. * * In manibus sculpsi te . Humanitus dictum . Iun. Question . “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. orat . 31. Etsi filius minus interdum quàm debeat filialem affectum exhibuit ; mater tamen pro suis visceribus maternū deserere non debet , sed nec valet , affectum . Bern. ep . 300. Answer . a a Ad examen . Reasons 8. Reason 1. b b 2 Chron. 32. 31. * * Tentat Deus ut sciat , i. ut stire nos fa●…iat ; non ut sciat ipse , quem nil latet , sine tentatione enim nemo satis probatus esse potest , sive sibi ipst , sive alij . Aug. in Gen. contr . Manich . l. 1. c. 22. & de Trinit . l. 1. c. 12. & ibid. l. 3. c. 11. & in Genes . quaest . 57. & 83. quaest . 60. & in Deut. quaest . 19. & in Psal. 36. & in Psal. 58. & in Psal. 44. & de serm . Dom. in mont . l. 2. c c Deu. 8. 2. & 13. 3. d d 2 King. 6. 33. e e Esai . 8. 17. Nec sic probatus ab officio recessit . Tu , inquit , avertis faciem tuam à me , sed eg●… non sum aversus à te . Ruffin . in Ps. 29. f f Esai . 30. 18. g g 1 Sam. 13. 8 , 10. h h Psal. 10. 1. i i Psal. 89. 19 , 38 , 39. 49. k k 1 Sam. 28. 6 , 7. Question . l l 1 Chron. 10. 14. m m 1 Sam. 28. 6. n n 1 Chr. 10. 13 , 14. Solution 1. o o Fi●…ta pro factis non habentur . p p Non videtur fieri , quod non legitimè fit . Reg. Iur. Facta haud videntur , facta quae sunt subdolè . q q 2 King. 32. 33. r r 2 King. 17. 34. s s Non colit rem sanctam , qui non●…ancto colit . Salvian , de provid . l. 4. t t Psal. 145. 18. u u Iohn 4. 24. x x Sapiens nummularius Deus est : Nummum ne●… falsum , ne●… fractum recipiet . Bern. de temp●… 109. y y Factum non dicitur quod non perseverat . Solution 2. z z Nihil dicitur fuisse factum , quamdiu aliquid supere●…t faciendum . a a Matth. 24. 13. Apoc. 3. 10. b b Prou. 17. 17. Verè amicus semper amat . Dr●…s . Prov●… . 2. cent . 1. pr. ●…6 . Verus amor nullu novit habere modum . Propert. eleg . 3. c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Troad . Aristot. Rhetor. l. 2. c. 21. Amavit nunquam , jugi●…er qui non amat . d d Iob 13. 24. c c Iob 1. 9 , 10 , 11. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Hecub . f f Nec iratum colere destitit numen . Sen. ad Marc. c. 13. g g Iob 13. 15. h h Psal. 44. 17 , 18 , 19 , 20 , 21 , 24. i i Percussisti , i. percutiendo dejecisti . Verba enim Hebraica saepe motum consignificant . Sic Gen. 38. 9. & Psal. 89. 39. k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cetus . prout Genes . 1. 21. Psal. 74. 13. Ezec. 29. 3. & 32. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Psal. 148. l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diogen . Laert. Nullus tam durus erit baculus qui à tuo me obsequio separ●…t . Hieron . adv . Iovin . l. 2. m m Ad exercitium . Reason 2. n n Stell●… interdi●… latent , noctu●…icant . Ita vera virtus non apparet in prosperi●… , eminet in adversis . Bern. in Cant. 27. o o Patientiae in prosperis null ' est usus . Greg. mor. l. 11. cap. 19. In malis quae quisque patitur , n●… in bonis , quib ▪ fruit●…r , opus est patientiâ . Aug. in Ioā . 124. p p Iam. 5. 11. q q I●… fides non habet meritum , ubi ratio humana prabet experimentū . Greg. in Euang. 26. Hac est enim la●…s fidei , si id quod creditur non videtur . Nam quid magnum est , si id credimus , quod videmus ? Aug. in Ioan. 79. Ioh. 20. 29. Facilè enim credimus quod videmus . Ambr. in Luc. l. 10. r r Virtus fidei credere quod non vides ; merces fidei videre quod credi●… . Aug. in Psal. 109. & de verb. Ap. 27. s s Putas , hîc est ? n●… potest non esse , sed latet . hyems est ; in t ▪ est viridita●… in radice Aug. in 1 Ioan. 9. u u 2 Cor. 7. 5. x x Hebr. 12. 6. Apoc. 3. 21. y y Iob 13. 16 , 15. Aqui●… pullos s●…s in ali●… port●… , ●…es reliqui inter pedes . Munster . in Schol. ●… R. Solomon . * * Exod. 19. 4. Deut. 32. 11. “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil . S●…l . 〈◊〉 . 21. z z Deut. ●… . ●… ▪ 3. a a Pueris , qui n●…e discu●…t , sc●…pea ind●…itur ratis . Pla●…t . A●…lul . 4. 1. ●… ast ubi j●…m du●…averit ●…as Membra , ●…que 〈◊〉 , discess●…e corti●…e nare . Horat. serm . 1. 4. b b 2 Cor. 1. 9. † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bas●…l . Sel. ●…om . 21. c c All 〈◊〉 e●…cendam . Reason 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hera●…lit . apud St●…b . c. 3. d d Matth. 6. 10. e e Matt. 26. 39 , 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thymarid●… quidā . Thymarides contra , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iamblych . in vita ▪ Pythag. Vide quid aequi●…s est , tenè divinae voluntati conformando subdere , an ut ipsa tuae subserviat volunta●…i . Gerson . confol . Theol. lib. 2. cap. 1. M●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Epictet . Arian . l. 2. c. 17. Deus quod vult qui vult , semper est foelix . Sic enim hom●… ab humanis in divina dirigit●…r , cùm voluntati human●… voluntas divina praefertur . Aug. in Ioan. 52. f f Rom. 5. 4. g g Iam. 1. 3. h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pind. Olymp. 4. Marcet sine adversari●… virtus . Tunc apparet quanta sit , quantum valeat polleatque , cùm quid possit patientia ostendit . Sen de provid . c. 2. i i Hebr. 5. 8. k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. He●…ub . Quam malè inassueti veniunt ad aratra juvenci ? l l Psal. 34. 9 , 10. & 84. 12. m m Psal. 145. 15. n n Prorsus tanquam ●…grotum reficiens medicus , & quod opus est hoc dat , & quando opꝰ est , tunc dat . Aug. in Ps. 144. Reason 4. o o Adm●…jorem peccati detestationem . p p Esai . 1. 15. q q Esai . 64. 7. r r Lament . 3. 42 , 43 , 44. * * Multa cogitur homo tolerare etiam remissis peccatis : quamvis ut in eam veniret miseriam , primum fueritcausa poccatum . Productior est enim poena quim culpa , ne parva putaretur culpa , si cum illa siniretur & poena . Ac per hoc vel ad demonstrationem debit●… miseri●… , vel ad emendationem labilis vitae , vel ad exercitationē necessariae patientiae , temp●…raliter hominem detinet poena , etiam quem jam ad damnationem sempitern●…m reum non detinet culpa . Aug in ●…an . 124. s s 2 Sam. 13. 38 , 39. t t 1 King. 1. 6. 2 Sam. 18. 5. u u Sed malè dissimulat : quis enim celaveritignem , Lumine qui semper proditur ipse suo ? Ovid. ep . 12. Apparet facilè dissimulatus amor . Ibid. x x 2 Sam. 14. 1 , 2 , 3 , 19 , 20 ▪ * * Ita Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur . Basil. Sel. h●…mil . 19. y y 2 Sam. 14. 21 , 22. z z 2 Sam. 14. 24 , 28. a a 2 Sam. 12. 13. * * Est quidā etiam tranquilli maris tremor , aut lacus qui ex tempestate requievit . Senec. de tranquill . c. 1. b b Psal. 51. 1 , 8 , 9 , 11 , 12. c c Psal. ●… . 6 , 7. Reason 5. d d Ad crucis opus consummandum . e e Iam. 1. 2 , 3 , 4. f f Omnipotens Deus quid nobis profuturum sit sciens , dolentium exaudire vocem saepe dissimulat , ut utilitatē augeat , dum per poenā vita penitius purgatur . Greg. mor. l. 14. c. 18. Vota differens cruciat , crucians purgat , ut ad percipiendum quod desiderant , ex dilatione melius convalescant . Idem ibid. l. 8. c. 17. g g Quomodo cùm medicus epithema molestum & ardens imposuit , aeger ubi medicamento cruciari ceperit , rogat medicum ut tollat emplastrum : Molestum est , inquit , mihi istud emplastrum ; tollas , quaeso . Rogat ut tollat , & non tollit . Eg●… , inquit , novi quem curo . Non mihi det qui aegrotat consilium . Opus est diu ibi sit , aliter enim nil proficiet . Aug. in Psal. 90. & in Psal. 98. & in Psal. 130. & in 1 Ioan. 6. h h 2 Cor. 12. 7 , 8 , 9. i i Non est ablatum , quod volebat auferri , ut infirmitas illa sanaretur . Aug. in Ioan. 7. Ita Deus & denegans exaudit , & exaudiens denegat ; tribuens aufert , non tribuens donat . Simō Cass●…in Euāg . l. 5. c. 24. k k Psal. 39. 10. l l Psal. 119. 71 , 67. m m Psal. 119. 67. Con●…abo te , nō cum argento tamen , ●… . Nō agam summo iure tecum : quia si ab omni scoriâ , ut argentum , expurgandu●… esses , totus disperires . Iun. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Psal. 7. n n Non se norat aegrotus ; sed agrotū norat medicus . Aug. in Psal. 138. Inspecta vena quid intu●… ageretur in ●…groto , medicus noverat , ●…grotus non noverat . Idem in Psal. 4●… . o o Esa●… . 48. 10. * * Eradicari siquidem aut extirpari penitus è cordibus nostris , dum hîc vivimu●… , non potest . Bern. de temp . 45. p p Non deferit , etiamsi deserat . Aug. in Psal. 90. Reason 6. q q Adzelum acce●…dendum . r r Iudg. 20. 21 , 25 , 26. Terga dederunt sceleratis ultores sceleris , & plures pau●…ioribus . Bern. de consider . l. 2. Sed recurrunt ad Dominum , & Dominu●… ad eos . Ibid. s s Math. 15. 22 , 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. homil . 19. t t Matth. ●…5 . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. ibid. u u Vers. 24. x x Vers. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. ibid. y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. ibid. Beneficium distulit , ut desiderium accenderet . Stell . in Luc. 24. Si●… ignis statu premitur ut crescat . Greg. m●…r . l. 20. c. 15. z z Cant. 3. 1 , 2 , 3. & 5. 6. Dissimulatio est , non indignatio . Non est reversus spo●…sus ad votum & v●…em revocantis ; ut desiderium crescat , ut probetur affectus , ut amoris negotium exerceatur . Bern in Cant. 75. Desiderium differtur ut proficiat , & tarditatis suae sinu nutritur ut crescat . Abscondit se sponsus cum queritur , ut non invent●… ardentius quaeratur , & differtur quaerens spons●… ne inveniat , ut tarditait sua capacior reddita , multiplicius quandoq●… 〈◊〉 quod querit . Greg. mor. l. 5. ●… . 3. a a Matth. 6. 32. b b Matth. 6. 30. Psal. 34. 9 , 10. c c Philip. 4. 6. * * Zech. 12. 10. d d Psal. 30. 6. e e Psal 30. 7 , 8. * * D. Meriton Serm. on 1 Thess. 5. 17. f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ro. 15. 30. Certatim oremu●… . Aug. epist. 121. Ut misericordiam exigamus . Idē in Psal. 39. g g Gen. 32. 24 , 25 , 26. Hosh. 12. 3 , 4. Talibus Iacob funiculis Angelum detinebat , qualibus Moses resticulis Dominum ligaverat , Ex●… . 32. 10 , 11. Simon Cass. in Euang. l. 14. h h Luk. 18. 4 , 5 , 7. i i Luk. 24. 28 , 29. Finxit se longius ire , cùm mallet cum discipulis remanere . Bern. de grad . humil . Longius iturum finxit , ut in desiderium sui discipuli magis excitarentur . Stella in Luc. 9 9 Idcirco recedit , ut aevidius requiratur . Bern. in Cant. 17. k k Ad gratiam commendandam . Cùm d●…t tardius , commendat dona , non negat . Aug. de verb. Dom. 5. Scitè eni●… Senec. de benef . l. 1. c. 11. Lenociniu●… est muneri antecedens metus . Et , Metus muneri p●…dus imponit . Reason 7. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ●…t . 6. † † Malunt homines semper quae reliqueriant . Sen. ep . 1●…5 . Aliena nabis , nostra plus 〈◊〉 placent . P. Syr. - majorque videtur Et 〈◊〉 vicina ●…eges . ●…uven . ●…at . 14. “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. consol . ad uxor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de tranq . l l Desideria in m●…nibus constituta nescimus . Ennod. lib. 7. epist. 17. Plus sensimus qu●…d habuimus , postquam habere 〈◊〉 . Hieree●… . Consol . Pām. Tunc denique omnes nostra intelligimus bona ; Quum quae in potestate habuimus , ea amisimus . Plaut . Capt. 1. 2. Discordi●… fit cha●…ior concordia . Nesciunt homines quantum boni fraternit●… habeat , qui nunquam dissederunt . Quintil. declam . 321. Amicitiae , consuetudines , vicinitates q●…id habeant v●…luptatis , carendo magis intelligimus quàm ●…ruendo . Cit. post redit . * * Homines neque proxim●… assita , neque longulè dissita cernimus . Apul. apol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hom . 5. † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de iracund . m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. rhetor . lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synes . epist. 139. n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. homil . 1. Ign●…ratur bonorum sapor in prosperis . Vix dignoseitur quaeli●… benefici●… dum ●…netur . Post migrationem cup●…ta dulcesc●…nt . Ennod. lib. 7. epist. 17. Voluptates commendat rarior 〈◊〉 . Iuven. sat . 11. o o Quod boni habeat sanitas , languor ostendit . Hieron . consol . Pām. p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heracht . apud S●…ob . c. 3. Gratior est reddita quàm retenta sanitas . Et fessum quies plurimum juvat . q q - post frigora dulcior ignis . Mantua●… eclog. 1. r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. ●…aes . 〈◊〉 . 〈◊〉 ▪ Pro. 27. 7. Hinc A●…xerxes cum post inediā diutu●… in ficus 〈◊〉 panē●… 〈◊〉 deace●… incidisset , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. apoph . Et S●…crates 〈◊〉 co●…dîmentū fame , potionis silim dixit . Cic. de fin . l. 2. s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herodian . Per●…in . Acri●…s sunt morsus intermissae libertatis quàm retenta . Cic. offic . l. 2. t t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de Cypr. P●…st t●…pestatem 〈◊〉 est serenitas . 〈◊〉 i●… dec●…am . 321. Et dulcior lux est , quod aliquand●… desinit , quam si jugiter permaneret . Ennod. ●… . 5. op . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. erotic . u u Desiderat a magi●… grata . Diu desiderata dulcius obti●…entur . Aug. de verb. Dom. 5. * * 1 Sam. 1. 2 , 11 , 26 , 27 , 28. x x Luk. 1. 7 , 13 , 14. y y Gen. 35. 18. & 44. 20 , 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . in Iliad . ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesych . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suid. & Plut. de amic . z z Gen. 37. 3. † † Genes . 46. 30. a a 2 Cor. 1. 11. b b Amat Deus , ut pro uno rogent multi . Ambr. de poenit . l. 2 c. 10. c c Dare vult ; & quod dare vult differt , ut amplius desideres dilatum ; ut desideranti det , ne vileseat quod dat . Aug. de verb. Dom. 29. Seruat tibi Deus quod non vult citò dare , ut & tu discas magna magnè desiderare . Idem ibid. 5. Solent enim protracta desideria amplius crescere . Gilbert . in Cant. 6. d d Merx ultronea putet . Hieron . ad Demetr . & in quaest . Hebr. Citò data vilescunt . Aug. de verb. Dom. 5. * * Iob 38. 37. e e Psal. 51. 13 , 14 , 15 , 16 , 17. f f Ad cautelam ●…criorem . Reason 8. “ “ Quàm cara sint , ubi post carendo intelligunt ; Quamque attinendi magni dominatus soent . Terent . apud Cicer. de Orat. perf . g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. contr . Eunom . 2. Diligentius custoditur , quod difficulter acquiritur . Quod venit ex facili , faciles segnesque tenemus ; Quod spe quodque metu torsit , habere juvat . Ovid. amor . h h - ●…ocet indulgentia nobis . Ovid. amor . 1. 19. * * Psal. 119. 81 ; 82 , 123. i i Cant. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. & 3. 1 , 2 , 3. k k Cant. 3. 4. Tenui , nec dimittam eum . l l Psal. 80. 18 , 19. Irae interveniunt , redeunt rursum in gratiam . Verùmirae si que fortè eveniunt hujusmodi inter eos , rursum ubi reventum in gratiam est , Bis tanto amici sunt inter se quàm prius . Plaut . Amph. 3. 2. Vses 8. Vse 1. Amarum poculum prius bibit medicus , ne bibere timeret aegrotus . Aug. in Psal. 98. & in Psal. 48. & in Ioan. 3. & homil . 34. m m Dan. 4. 24. Sanctus Sanctorum . n n Psal. 73. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Origen . apud Euseb. histor . l. 6. c. 4. Secunda intinctura . Tertull. de patient . Martyrium enim qui tulit , sanguine suo baptizatur . Cyprian . ep . 2. o o Esai . 53. 4. p p Math. 20. 22 , 23. q q Iohn 18. 11. r r 1 Petr. 4. 10. s s Matth. 22. 23. t t Luk. 12. 50. Et quomodo humana temeritas reprehendere audet , quod comprehendere non va●…et ? Bern. de consid . l. 2. u u Rom. 11. 33. Pie ergò ac modestè ex Epicteti sententia Gell. noct . Attic. l. 2. c. 18. Non esse omnes Deo exosos , qui in hac 〈◊〉 cum aerumnarū var 〈◊〉 luctantur ; sed esse arcanas caussas , ad quas paucor●… potuit pervenire curiositas . x x Esai . 55. 8 , 9. y y Pa●… ani●…um , mater●… affectum . Al●…ter patres , ●…ter matres indulgent . Illi excitari ●…ubent liberos , ad studia obe●…nda maturè , feriat●… quoque diebus non patiuntur esse ociosos , & sudorem illis , & interdum lachryma●… excutiunt . At matres fovere in sinu , continere in umbrâ volunt , nunquā flere , nunquam tristari , nunquam laborare . Patrium habet Deus adversus bonos viros animum , & illos fortiter amat . Sen. de provid . c. 2. z z Sapiens vir judicio conjugem ( sed & liberos ) amabit , non affectu . Hieron . advers . I●…vin . lib. 1. q. 1. a a Quis magis amat ? pater an mater ? mater ardentius , pater constantius . ●…erson modo viv . conjug . Illa tenerius , ille fortius & virilius . Miratis tu , si Deus ille bonorum amantissimus , quos optimos esse atque excellentiss●…nos vult , 〈◊〉 illis , cu●… qua exerceantur , assignat ? Sen. de prov . cap. 2. b b Hebr. 12. 6. Apoc. 3. 19. Dilectione , non odio flagellamur . A●…g . epist. 48. Non studio nocendi , sed desiderio sanandi . Ibid. Non erudit pater nisi quem amat , non corripit nisi quem diligit . Hieron . ad Castrut . Molestus est & ●…edicus furenti p●…renetica , & pater filio indiscipl●…nato , ille ligando , ille c●…dendo , sed uterque diligendo . Aug. epist. 50. Filius enim castigatione dignus , plus amatur , si saepius castigatur . A●…br . serm . 6. c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysoft . in Psal. 148. Medicum etiam urentem & secantem diligim ' . Imò etiam ad urendum secandúmque conducim ' . d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion : Chrysost . ●…rat . 78. e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist●…t . ethic . lib. 2. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem rhetor . lib. 1. cap. 14. Et Aeneas Gaz. de animae immort . f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simplic . in Epictet . Vse 2. g g Psal. 89. 30 , 31 , 32 , 34. & 99. 8. h h Esai . 38. 15. i i An quia Deu●… bonus est , ideò tu malus ? Ambr. de poenit . lib. 2. cap. 11. Pravi cordis est , ideò malum esse , quia Deus bonus est . Bern. in Cant. k k Psal. 32. 3 , 4. & 38. 2 - 8. & 51. 3 , 8 , &c. l l Psal. 51. 8 , 9 , 10 , 11 , 12 , &c. Vse 3. m m 2 Cor. 7. 5. n n Iob 13. 24. o o Esai . 50. 10. p p 2 Cor. 5. 7. q q Habbak 2. 4. Rom. 1. 17. Gal. 3. 11. Hebr. 10. 38. r r Rom. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quod ●…eractitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud Clem. protrept . & Theodor. de Grae●…ur . l. 1. s s Iob 13. 15 , 16. t t Rom. 8. 24. u u Ephes. 2. 8. x x Fides , vides . Iohn 8. 56. 2 Cor. 4. 18. Hebr. 11. 27. y y Fides non est quod creditur , sed quâ creditur , & illud quod creditur illâ co●…spicitur . Aug. de Trinit . l. 14. c. 9. Habet enim fides oculos suos , quibus & ea videt , quae nondum videt , quibus videt tamen , se nondum videre que credit . Aug. ep . 222. Et cum propterea credere j●…bemur , quia id quod credere j●…bemur , videre non possumus , ipsam tamen fidem quand●… inest in nobis , videmus in nobis , quia & rerum absentium praesens est sides , & rerum que foris sunt , intus est sides , & rerum quae non videntur , videtur sides . Idem de Tri●… l. 13. c. 1. * * Melius videntur quae non videntur , quam quae videntur . Ambros. nomine de sacram . l. 1. c. 2. z z Enervis est & debilu , sed nec sides dicenda qu●… credit quod videt . Aug. de peccat . merit . lib. 2. c. 31. Quod videtur , s●…ri potuis quàm credi dicitur . Greg. in Euang. 32. a a Hebr. 11. 1. b b 1 Pet. 1. 8. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Matth. hom . 82. c c Matth. 5. 18. d d Iosh. 23. 14. e e Psal. 119. 49 , 50. f f Psal. 119. 114. g g Hebr. 1. 3. * * Psal. 119. 89 , 90 , 91. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Basil . hexam . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad Eunom . 2. Quid est quod totā terrae molem su●…inet ? & universus orbis cui innititur ? si est aliquid quod sustineat celera , ipsū à quo sustinetur ? non invenitur nisi virtutis verbum o●… portans . Bern. in Psal. 90. h h Meretricius amor , plus dona dantis quàm amantis affectum diligere . August . meditat . c. 5. annulū magis quàm sponsum amare . i i Cùm rogo te nummos fine pignore , Non babeo , inquis : Idem si pro me spondet agellus , habes . Quod mibi non credis veteri fidoque sodali , Credit co●…itulis arboribusque me●… . Mart●…l . pag. 25. lib. 12. k k Psal. 13. 5. l l 1 Sam. 30. 6. m m Psal. 125. 1. n n 2 Chron. 14. 11. & 16. 8. Psal. 18. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o Psal. 27. 9. * * Psal. 112. 4. “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . epist. 30. p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad Nectar . q q Psal. 74. 23. r r Psal. 73. 1. & 77. 7 , 8 , 9. s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ap●…llodor . s s Qui ●…il 〈◊〉 sperare , desperet nihil . Sen. Med. 2. 1. Magnae indolis signum est , sperare se●…per . F●… . hist. l. 4. c. 8. t t 2. C●…n . 10. 12. Psal. 25. 15. u u Psal. 111. 7 , 8. x x Iosh. 1. 9. Hebr. 13. 5. Psal. 94. 14. 1 Sam. 12. 22. y y Iudg. 6. 13. z z Psal. 119. 126. a a Gen. 22. 10 , 11. b b Hebr. 11. 19. c c Psal. 37. 12 , 13 , 14 , 15. d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex Iosephi antiq . l. 18. Euseb. hist. eccles . l. 2. c. 5. e e Ubi desinit Philosophus , ibi incipit Medicus . f f Ubi desinit medicus , ibi incipit Theologu●… . g g Ubi desinit humanum , ibi incipit divinum auxilium . h h Esai . 59. 14-18 . i i Non potest esse salvus , qui non vult esse malus . Salv. de provid . l. 5. k k Esai . 59. 19. l l Psal. 76. 10. 6. * * Psal. 68. 30. Increpa catervam armidiferam : i. sagittis armatam , ut Iun. eoetum hastatum , post D. Kimchi Leo Iud. lancearios vel jaculat●…res . Calvin ▪ m m Psal. 46. 1 , 2 , 3 , 6 , 7 , 9 , 10 n n Cuncta atque continua totius generi●… humani aut pax fuit aut pactio . Flor. hist. lib. 4. cap. 12. o o Esai . 9. 6. Vse 4. p p Ierem. 2. 31. Nihil est in nobis corde fugacius , quod à nobis ( à Deo etiam ) toties recedit , quoties per pravas cogitationes defluit . Greg. pastor . cur . part . 3. ●… ▪ ●… . ●… . 15. q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. orat . 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. contra Anomaeos 5. Humana mens , aquae more , & circumclusa ad superiora colligitur , quia illud repetit unde descendit ; & relaxata deperitqula se per insima inutiliter spargit . Greg. ubi sup . r r Aqua 〈◊〉 arc●… ad sublimiora sustulit . Aug. de temp . 181. s s Pulli à ma●…re liber●…s divagantur , donec milvi 〈◊〉 impetum formident . t t Apoc. 3. 2 , 3. u u Esai . 64. 7. x x Fingit mater se filium quem ●…lnis gestat , in terram , de●…eoturam , ut ipse tenacius haereat . Simon . Cass. in Euang. l. 14. y y Rota ab unda rejecta in 〈◊〉 revolvitur . z z Non deserit , ut deseratur . Simon Cass. in Euang. lib. 8. cap. 37. Deserit potius , ne deseratur . Ideò videtur deserere , quia non vult deseri . a a Exod. 32. 10. Difsimulat Domin ● exaudire rogantem & feriendi licentiā quaerit à Mose , qui fecit Mosem . Bern. de temp . 83. Quid est servo , Dimitte me , dicere , nisi deprecandi ansā praebere ? Greg. Mor. lib. 9. cap. 12. Sine me , inquit , & dispergam eos , ut ille postulando & semetipsum offerend●… non sineret . Tertull. contra Marc. lib. 2. b b Lament . 1. 1 , 2. c c Psal. 51. 18. Quid sibi volunt excitationes illae , quas canitis matutini , collatis ad tibiam vocibus ? obdormiscunt enim superi , remeare ut ad vigilias debeant . Quid domitiones illae , quibus benè ut valeant auspicabili salutatione mandatis ? Somni enim quiete solvuatur , occupatique ut hoc possint , lenes audiendae sunt naeni●… . Arnob. contrgent . l. 5. Sic Homer-Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamore bellico . d d Psal. 25. 22. e e Esai 62. 7 , 8. f f 1 King. 18. 27. g g Psal. 121. 4. Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 21. h h Matth. 8. 24. i i Vt excitetur , quae dormit , fides nostra . Aug. de ●…emp . 245. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. ●…omil . 21. k k Psal. 44. 23 , 24. l l Matth. 8. 25. m m Mark. 4. 38. n n Psal. 78. 65. Vse 5. o o Cuivis potest accidere , quod cuiquā potest . P. Syrus apud Sen. ad Marc. c. 9. & de tranquill . c. 11. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Greg. Naz. ad Naz. perich●… . p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Xenoph . Cyripaed . l. 1. Ad quem locum respiciens Plut. de tranquill . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Huc illud Ben-Syrae , Honora medicum dum non indiges ejus , i. juxta Schol. Ebr. Cole & precare Deū priusquam ejus auxilio tibi op ▪ sit . Nā Iure venit cultos ad sibi quisque Deos. Ovid. Pont. 1. 3. Honora medicum dum sanus es , ut in 〈◊〉 tibi libentius adsit . Sirac . 38. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Drūs . in 〈◊〉 . & in B●…n ▪ S●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q q Acts 20. 10. † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de P●…e ▪ 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem ●…per . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Heron. “ “ Accidit interdum ut Christum in nobis sentiamus , qui sensus illicò nullus sit , Residet tamen in nobis , ut anima in corpore dormientis , licet nec ipsa , nec ulla ejus operatio sentiatur . Spin. de justit . Christ. r r Psal. 51. 10. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de cathed . Constant. s s Psal. 13. 2. & 77. 2 , 3. t t Non reputatione praesentium , sed recordatione praeteritorum . u u Rom. 11. 29. x x Semel electus , semper dilectus . y y Iohn 13. 1. z z Malach 3. 6. a a Mulier foetum conceptum non semper molitantem sentit ▪ ubi tamen semel & iterum sens●… praegnantem se esse non ambigit . Spin. de Iustit . Christ. & Taffin . Marks of Gods Children . cap. 4 b b He●… , Domine Deus , rarahora , & bre●…is mora . Bern. in Cant. 23. Tenuis magis exhalatio , quam pinguis conspersio . Ibid. 14. Sapit quidem suavissimè , sed gustatur rarissimè . Ib. 8. c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 1. 23. d d Aliquis intra viscera Materna 〈◊〉 pracocis fati tulit . Sen. The●… . Iob 3. 16. Psal. 58. 8. e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 P●… . 1. 23. f f Renatus non denascitur . Si de Deo conceperis , certus erit partus tuus , non erit aborsus . Aug. de verb. Dom. 20. g g 1 Pet. 1. 24 , 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cle●… . Alex. protrept . Quod de virtute Is●… ad Demon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i i Nec litant , nec laetantur ; qui non tempore suo sacrificant . Vise Drus. proverb . class . 1. k k Exod. 16. 25 , 26 , 27. l l 1 King. 17. 1. Aiunt cochleas , cum sitiunt aeris , atque illis de coelo nihil illiquitur , succo proprio victit●…re . Symmach . lib. 1. ep 27. Quasi cùm caletur , cochleae in occulto latent , Suo sibisucco vivunt , ros si non cadit . Plaut . Capt. 1. 1. m m Prov. 6. 6 , 7 , 8. ▪ formicae farris acervos Depopulant , hyemis memores , tectoque reponunt . Virg. Aen. l. 4. Ore trahit , quodcunque potest , atque addit acervo , Quem struit haud ignara , ac non incauta futuri . Tum simul inversum contristat aquarius annum , Nō usquam prorepit , & illis utitur ante Quaesitis . Horat. sat . 1. n n Ephes. 6. 11 , 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 . 〈◊〉 . 3 ▪ o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de iracund . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrat. apud Stob. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Plut. ibid. Vse 6. p p Ne surdum agas . Psal. 83. 1. q q Non exaudit ad voluntatem , ut exaudiat ad salutem . Aug. in Psal. 90. & in 1 Ioan. 6 ▪ r r Deus & cùm differt adest ; & id quod differt , adest ; & in eo quod differt , adest . I de alibi . s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. adv . Eunom . 2 ▪ t t Hebr. 12. 10. u u 1 Pet. 1. 7. Apoc. 14. 12. x x Rom. 5. 3. Iam. 1. 3. y y Lament . 3. 27 , 28 , 29. a a Luke 21. 19. Psal. 74. 12. O ser●… illum beatum , 〈◊〉 emendationi Dominus instat , cui dignatur irasci , quō admonendi dissimulatione non decipit . Tertull. de bon ▪ patient . b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Pyth. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bion. Laert. Malum non posse ferre , non leve est malum . Perdidisti tot mala , si nondum misera esse didicisti . Sen. ad Helv. c. 3. p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. aepud Stob. cap. 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aesc●…l . Prom●… . q q V●…on est ●…mentum 〈◊〉 〈◊〉 , 〈◊〉 , 〈◊〉 〈◊〉 sui●… obs●…qui . Sen. de ira . lib. 3. cap. 16. 〈◊〉 〈◊〉 sed 〈◊〉 fi●… 〈◊〉 , Quicquid c●…rrigere est ●…fas . Horat ▪ c●… . 1. 24. Posse pati facile est , tibi ni patientia desit . Ovid. rem●…d . lib. 2. Nam Pati●… quisquis novit pati , pep●… vir●…s , 〈◊〉 mali . Sen. Her. Oct. r r * * s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Theophyl . ep . 41. Nullum tam arctum est jugum , quod non minus laedat ducentem quàm repugnantem . Sen. de iro . lib. 3. cap. 16. “ “ Gravis quoque febrium vis tolerando minuitur , 〈◊〉 auge●…r . idem ibid. Vse 7. t t Matth. 4. 3 , 4. * * Esai . 28. 16. Non praefes●…inabit , i. ex impatientia & infidelitate non ad res praesentes confugiet , nec festinatione praepropera Deum antevertet . Iun. u u Natare nescij , ubi demerg●… sesentiunt , temerè quicquid occurrit , vitae cupidi retinendae arripiunt . Cyrill . Alex. epist. 29. x x Psal. 77. 10. y y Lament . 3. 31 , 32. Non deserit , etiamsi deserere videatur . Aug. in Psal. 44. & Greg. Mor. l. 5. c. 5. z z Deut. 8. 2. & 13. 3 , 4. a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . cont . Iud. ora●… . 5 Male interpres , Proximo post martyres loco consistet . b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Non martyrium sola sanguinis effusio consummat ; nec sola dat palmam 〈◊〉 illa flammarum . Aug. de Sanct. 46. Multi ducunt martyrium in lecto , &c. Idem de divers . 39. vise & Chrysoft . in 1 Thess. homil . 3. c c 1 Cor. 15. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysoft . in Psal. 95. & cont . Iud. 5. * * Ier. 2. 31. Vse 8. d d Deut. 32. 15 , 18. Hosh. 4. 6. & 8. 14. Zech. 12 7 , 13. † † Quid est quod nos queramur de Deo , cum Deus mogis queri de nobis omnibus possit ? quae ratio est ut doleamꝰ nos non audiri à Deo , cum ipsi Deum non audiamus ? & susurremus non respici à Deo terras , cum ipsi non respiciamus ad coelum ? & molestum sit despici à Domino preces nostras , cum praecepta ejus despieiantur à nobis ? quid dignius ? quid justius ? non audivimus , non audimur : non respe●…imus , non respicimur . Salvian . de provid . lib. 3. e e Psal. 22. 27. Apoc. 2. 5 , 4. Ezech. 36. 31. Deut. 30. 1 , 2. f f Psal. 32. 3 , 4. Desin●… dissimulare . Deus crudelius urit , Qi●…s videt invitos succubuisse ●…ibi . Tibull . ●…leg . 1. 8. Cedā aculeo , ne bi●… pung●…r . Bern. de divers . 20. g g Multi 〈◊〉 & 〈◊〉 non su●… Bern●… Cant. 34. * * Plectimur à Deo , nec ●…ectimur tamen : corripimur , sed non corrigmur . Salvian . de provid . l. 5. Non cessant vitia civi●…m usque ad excidia civitatum . Prius est interire quàm corrigi : Prius ipsos quàm in ipsos vitia non esse . Ibid. Multo facilius fregeris , quàm flexeris . Buchan . Bapt. Meanes 1. h h Languorum nullus inven●…et medelas , nisi prius morborum cognoverit causas . Origen . in Rom. l. 1. Non potest scire quomod●… morbos curare conveniat , qui unde ●…i sint ignorat . Corn. Cels. de remed . l. 1. Absque causarū observatione morbos nec praecavere , nec curare licet . Fernel . patholog . l. 7. c. 11. i i Mica 6. 9. k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. homil . 5. l l Psal. 50. 21. Esai . 42. 14. Quid est , Tacui ? non judicavi , non vindicavi . Non tacet in verbo ; tacet in vindicta , tacet in verbere . Aug. in Ps. 74. & 93. & 100. & in Ioan. tr . 4 & homil . 2. m m Esai . 26. 9. & 28. 19. n n Quomodo Bern. in Cant. 79. Graece loquentem non intelligit , qui Graecam non norit , nec Latinè loquentem , qui Latinus non est . Sic lingua amoris ei qui non amat , ●…arbara est , sicut aes sonans , aut cymbalum tinniens . o o Act. 9. 7. cum 22. 9. Ita conciliat post Calvinum Piscator ; melius , puto , quàm Chrysoft . Theophyl . Oecum . Lyra , Hugo , Beza , alij , qui ad Pauli vocem coactius referunt . p p Psal. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heraclit . apud Clement in protrept . & Theodor. de curend . Graec. l. 1. q q Mica 6. 9. r r Psal. 107. 43. s s Ier. 9. 12. t t Hosh. 4. 10. u u Esai . 26. 7 , 10. Ezech. 18. 25. x x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. in 1 Cor. hom . 7. y y Dei opera admiranda qui non aspicit tantum , sed . & intelligit , quasi legit . Aliter enim videtur pictura , aliter videntur literae . Picturam cùm videris , hoc est totum vidisse , laudasse . Liter as cùm videris , commoneris eas & legere : quod si fortè non nosti , Quid putamus , inquis , esse , quod hîc scriptum est ? Interrogas quid sit , cùm jam videas aliquid . Sed aliud tibi demonstratur us est , à quo quaeris agnoscere quod vidisti . Alios ille oculos habet , alios tu . Apices similiter videtis ; non similiter signa cogn●…vistis . Tu vides & laudas ; ille videt & laudat , legit & intelligit . Aug. in loan . 24. a a Mica 6. 9. b b quis accersat . Iun. c c Ier. 9. 12. d d Lam. 3. 40. e e Amos 3. 6. Quicquid malorum poenarumve perpetimur , censura est divinae manus . Salvian . de provid . l. 8. Quicquid patimur venit ex al●…o . Sen. Oed. 5. 2. f f Lam. 3. 37 , 38. g g Matth. 10. 29. h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Odyss . 6. i i Hebr. 12. 10. k k Lam. 3. 34. l l Lam. 3. 33. m m Est placidus facilisque pater , veniaeque paratus ; Et qui fulmineo saepe sine igne tonat . Qui cum triste aliquid statuit , fit tristis & ipse : Cuiq , fere poenam sumere poen●… sua est . Ovid. Pont. 2. 2. Est piger ad poenas Deus , est ad praemia velox . Quique dolet quoties cogitur esse ferox . Multa metu poenae , poenâ qui pauca coercet : Et jacet i●…vitâ fulmina rara manu . Ibid. 1. 3. Torqueris ipse , cum tam lenis trasceris . Plin. epist. 21. l. 9. * * Lam. 3. 39. n n Lam. 3. 42. Victa tamen vitio est hujus clementia nostro : Et venit ad vires ira coacta suas . Ovid. Pont. 2. 2. Ergò llum demens in me sevire coegi , Mitius imm●…sus quo nihil orbis habet . Idem trist . 4. 8. Nunc quoque nil fecit , nisi quod facere ipse coegi . Nec min ▪ infestus , quam fuit , esse potest . Idē de Pont. 1. 3. Exacerbamus Deum impuritatibus nostris , & ad puniendos nos tra●…imus invitum . Salvian . de provid . l. 4. c. 5. o o Deus bonus de suo , saevus de nostro . Tertull. de resurr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. homil . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. orat . 6. p p Crudelein medicum intemperans aeger facit . P. Syr. q q Esai . 27. 4. Ier. 7. 19. Cùm ejus nature sit mens Dei atque majestas ut nulla iracundi●… passione moveatur ; tenta tamen in nobis petcatorū exacerbatio est , ut per nos cogatur irasci . Vim , ut ita dixerim , facimus pie ati suae , ac manus quodaminodo afferimus misericordi●… suae . Cùm ejus 〈◊〉 sit , ut velit nobis jugiter parcere , cogitur malis nostris scelera quae admittimus vindicare ▪ Salvia●… . de provid lib. 4. cap. 5. r r Ierem. 30. 14. s s Lam. 3. 40. t t Iob 10. 2. Non sententiam causatur , sed causam scrutatur , erud●…ri flagellis petens non erai . Bern. in Cant. 33. Percussionis verbera acceperat , & causas verberum nesciebat . Greg. mor. l. 23. c. 17. Quamvis peccatorem se sentiat & fateatur ▪ non cognoscit tamen pro qua specialiter culpâ percutitur . Ibid. l. 9. c. 34. Vise sis eundem ibid. c. 30. & Isidor . de sum . bon . l. 3. c. 2. u u 2 Sam. 21. 1. x x 1 King. 8. 38. Consider at . 6. Consider . 1. a a Fidē verbis verbera facuant . Greg. in Euang. 37. b b Ioh 33. 16. Ezech. 12. 22 , 24 , 25 , 28. & 5. 13. & 6. 10. c c Deut. 32. 47. Non sunt vane mine dominic●… . Polan . in Malac. 1. d d Ierem. 5. 12 , 13 , 14. e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de and. Translatum ab ●…vis irritis , ex quibus nihil gignitur , quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci vocant . Plin. hist. nat . l. 10. c. 58. quidam & vento ea putant generari , qua de causa etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellantur . Ibid. c. 60. Sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato in Theaet . Consider . 2. f f Ier. 7. 14. Quid miramur , si paria perpetimur , qui paria perpetramus ? Bern. de consid . l. 2. Consider . 3. g g Wisd. 11. 13. In quibus peccamus , in eisdem plectimur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion Chrysoft . orat . 55. “ “ Exod. 4. 3. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ●…rat . 6. h h 1 King. 1. 6. 2 Sam. 18. 5. i i 2 Sam. 13. 14. k k 2 Sam. 13. 28 , 29. l l 2 Sam. 15. 10 , 12. m m 1 King. 1. 5 , 9 , 11. n n Hosh. 2. 8 , 9. o o Levit. 26. 35. p p Amos 8. 5 , 11. q q Deut. 28. 47 , 48. r r Ier. 5. 19. Consider . 4. s s Esai . 33. 1. Ier. 30. 16. Quod quisque fecit , patitur : autorem scelus Repetit ; suoque premitur exemplo nocens . Sen. Herc. fur . 3. 2. Quae scelere parta est , scelere linquetur domus . Idem Med. 1. - ferox Theseus qualem Minoidi luctū Obtulerat mente immemori , talē ipse recepit . Claud. nupt . Pel. & Thet. t t Deut. 19. 19 , 21. Iam. 2. 13. u u 2 Sam. 12. 10 , 11. x x 2 Sam. 16. 22. y y 2 Sam. 12. 9 , 10. a a Iudg. 1. 6 , 7. Consider . 5. b b Exod. 22. 22 , 24. Tolerabilius est siquis patiatur quod fecerit . Miramur sinos barba●…i capiunt , cum fratres nostros nos fatiamus captivos ? Diu id oppressione plurimorum elaboravimus , ut captivando alios etiam ipsi incipiamus esse captivi . Sentimus enim quae fecimus ; ac labores manuum nostrarum manducamus ; & justo judice Deo solvimus quae debemus . Miserti exulum non sumus ; ecce ipsi sumus exules . Peregrinos fraude cepimus ; ecce ipsi peregrinamur . Praejudicijs alios circumvenimus ; ipsi praejudicia nunc timemus . Salvian . de provid . lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Nem. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non est iniuria pati , quod prior feceris . Sen. de ira , l. 2. c. 30. Qui praedo vult esse , meritò fit praeda . Aug. in Psal. 38. - neque enim lex justior ulla , Quam necis artifices arte perire sua . Ovid. art . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythagor . an Rhadamanth . Aristot. Ethie . l. 5. c. 5. c c A verbis ad verbera progreditur . Esai . 50. 1 , 2. Ier. 26. 3 , 4 , 5. d d Ut fidem verbis verbera faciant , dū corporis plagae testes sunt veritatis & culpae . Greg. in Euang . 37. e e Esai . 28. 19. Vexatio intellectum dat ●…uditui ; quia tunc peccator intelligit quod audivit , cùm se jam pro contemptu vexari d●…luerit . Greg. mor. l. 15. c. 22. f f 2 Sam. 14. 30 , 31. g g Iob 33. 14-22 . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil Caes homil . 12. Consider . 6. h h Aures p●…na aperit , qua●… voluptas clauserat . i i Domine , quid vis faciam ▪ Act. 9. 6. k k Ier. 5. 3 , 6. Esai . 9. 17-20 . Hosh. 5. 12 , 13 , 14. Amos 4. 6-12 . l l Si malum morbi fortius cr●…erit , majora remedia quaeruntur , & prosalute hominis 〈◊〉 fortius se medicina opponit : ●…speri ●…ibi , potus ingeruntur amari : Et si conv●…luerit malum , & ignis 〈◊〉 & ferrum . Firmi●… . de error . Gentil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. orat . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. m m Iohn 5. 14. n n Levit. 26. 18 , 27 , 28 , &c. Meanes 2. o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. orat . 22. Ut sublata caussa ●…llatur effectus . p p Dolos●… quaerit , qui ti●…t invenire quod qu●…rit . Sunt enim qui iniquitatē suam quasi ●…antur quaerere & timent invenire . Qui quia dolosè agebant ut invenirent , ubi invenerint , non aderunt . Si enim non dolosè sed sincerè agerent , quod invenerunt ●…dissent . Aug. in Psal. 35. q q Lam. 3. 40. r r Psal. 119. 59. s s Lam. 3. 41. Explorandum , Deplorandum , Implorandum . A●…sted . System . Theol. t t Esai . 59. 2. Peccata sola separant inter hoies & Deū . Aug. de pecc . m●…r . l. 1. c. 20. T●…llatur ergò de m●…dio quod interest , & pax est . Bern. in Cant. 4. u u Orans & non operans , iram non placat , sed provecat . Greg. mor. l. 18. c. 3. * * 〈◊〉 ●…llum proficit medicamentū , si adhuc serrum in 〈◊〉 ●…it ; ita ni●…il proficit 〈◊〉 illius , cu●… 〈◊〉 〈◊〉 in 〈◊〉 , vel 〈◊〉 〈◊〉 in pectore . 〈◊〉 . desum . 〈◊〉 . l. 3. c. 7. x x Ierem. 3. 4 , 5. y y Non sic abibunt odia ? vivaces aget Violentus ira●… animus ? & savus dolor Aeterna bella pace sublatâ geret ? Sen. Here. fur . 1. 1. z z Hosh. 7. 14. a a Esal . 9. 12 , 13. b b Psal. 66. 18. c c Iob 20. 12 , 13. d d Aspicitur in corde iniquitas , cum mentis oculis placet . Quae enim diligimus , libenter aspicere solemus . Ruffin . in Psal. 65. Quid est videre , nist indesinenter 〈◊〉 〈◊〉 videre per 〈◊〉 , sed videre per appetitum . Greg. mor. l. 22. c. 3. Conspicere ut acceptetur , quod despici dignum est ut 〈◊〉 . Aug. in Psal. 65. e e Oli●… ▪ offensum sentimus , nec placamus Deam ; nec ●…mputam ' causas morbi , ut morbus pariter auferatur . Hieron . epit . Nep●…t . Medicus quando agritudinem discutit , si curet quod per aliquam causam factum est , & ipsam causam per quam factum est non curet , ad tempus videtur mederi , sed causa manente morbus repetitur . Aug. in Ioan. 25. Purget humorem , detrahat causam , & non erunt ulcera . Ibid. f f Poenas peccatorū suorum pl●…rimi perferunt ; & intelligere causas poenarū nemo dig●…atur . Causa est , quia & si jam aliqua patiamur , n●…dum tamen patimur , qua●…iā meremur . Agnoscere nos Deus peccata nostra mavult quàm sustinere , & o●…tendere potius quid 〈◊〉 ▪ mur ▪ quam 〈◊〉 quod meremur . Ille invitat ad 〈◊〉 : nos 〈◊〉 offensa●… . Vim Deo f●…cimus 〈◊〉 〈◊〉 : ira●… i●… nos 〈◊〉 armam●… : N●…lentem 〈◊〉 cogimus ▪ par●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de 〈◊〉 ▪ g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap●…d 〈◊〉 〈◊〉 ▪ 6. Q●…d 〈◊〉 〈◊〉 . ap●…d 〈◊〉 . cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . ●… . i i Ier●… . ●… . 23. Meanes 3. k k Psal. 90. 11. Ier. 5. 3. & ●… . ●…0 . l l Psal. 25 ▪ 4 , 5. & ●…6 . 11. 〈◊〉 〈◊〉 ▪ 1●… . m m Psal. 90. 7 , 8 , 9 , 12. n n Esai . 48. 17. o o Io●… 10. 2. Ier. 31. 19. p p Ier. 31. 18. Meanes 4. r r Psal. 25. 4 , 5 , 7 , 11 , 16 , 18 , 20 ▪ ●…1 . & 39. 8 , 10. ●… 41. 4 , 10. s s 〈◊〉 . ●…9 . 12 , 13 , 14. t t 〈◊〉 . ●… . 9. u u 〈◊〉 . 3. 44. x x 〈◊〉 . 1●… . 8. y y 〈◊〉 . 3. 10. z z 〈◊〉 . ●… . 1. 22. a a 〈◊〉 . ●…6 . 16. b b 〈◊〉 . ●…0 . 19. c c Ps●…l . 22. 27. d d Ps●…l . ●… . 18. e e Psal. 25. 7. f f Esai . 54. 8. L●…m . 5. 20. g g 〈◊〉 . ●…1 . 10. h h Psal. 3. 3. i i Psal. 41. 11. Notes for div A01554-e19640 a a Exod. 12. 35. Philosophi siqua vera & fidei nostrae accommoda dixerunt , non solùm formidāda nō sum , sed ab eis etiam tanquam iniustis possessoribus in usū nostrum vendicanda . Sicut enim Aegyptij non solùm idola habebant quae populus Israeliticus detestaretur , sed & vasa , ornamenta & vestimenta , quae pepulus ille Aegypto exiens non autoritate propria sed Dei praecepto tanquam ad usum meliorem sibi clanculum vendicavit , ipsis Aegyptijs nescienter commodantibus ea quibus non benè utebantur . Sic doctrinae Gentiliam non simulata solùm & superstitiosa figmenta habent , quae fugere & detestari debemus , sed & liberales disciplinas veritatis usui aptiores , & quaedam morum praecepta utilissima continent , quae tanquam aurum & argentum , quod non ipsi instituerunt , sed de quibusdam veritatis divinae metallis quae ubique infusa est , eruerunt , & quo peruerse abutuntur , ad usum justum praedicandi Deum auferre ab eis Christianus debet . Aug. de doctr . Christ. l. 2. c. 40. b b Deut. 21. 10-13 . Typus sapientiae secularis . Quando Philosophos legimus , & veniunt in manus nostras libri sapientiae secularis , siquid in eis utile reperimus , ad nostrum dogma convertimus . Si quid super fluum de idolis , amore , cura secularium , radimus , calvitium inducimus , in unguium morem ferro acutissimo desecamus . Hieron . ad Damas. Vide & Sidon ▪ ad Faustum , ep . 9. lib. 9. c c Num. 31. 22 , 23. d d Sic Paulus Arae epigraphen usurpavit & Arati testimonium Act. 17. 23 , 28. Sed & Menandri 1 Cor. 15. 33. Et Callimachi , an Epimenidis Tit. 1. 12. Extat & Epos Hexametron Iacob . 1. 17. Et Iambicum geminum 2 Pet. 2. 22. quod & poeticum spirat . e e Exod. 35. 5. f f Esai . 45. 3 , 4. Ezra 1. 2. g g Matth. 24. 37 , 38 , 39. Luk. 17. 36 , 37. h h Quomodo Sen. de benef . l. 3. c. 1. De ingratis etiam ingrati queruntur ; cùm interim hoc omnibꝰ haereat , quod omnibꝰ displicet . i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad cives periclit . k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aedibus in proprijs quae prava aut recta gerantur . Hemer . Odyss . δ ' . Et ex Homere Socrates teste Gellio noct . Attic . l. 14. c. 7. Diogen . teste Laert. & Plut. de Valet . tuend . Domum redeamus . Cic , de clar . orat . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de Basil. l l Plus tibi & viva vox , & convictus , quàm oratio proderit , In rem praesentē venias oportet . Primum quia homines amplius oculis quàm auribus credimus . Deinde quia longū est iter per praecepta ; breve & efficax per exempla . Zenonem Cleanthes non expressisset , si eum tantummodo audisset : Vitae ejus interfuit , secreta perspexit , observavit illum , utrum ex formula sua viveret . Plus Plato ex moribus , quàm ex verbis Socratis traxit . Et magnos viros non schola Epicuri , sed contubernium fecit . Sen. epist. 60. m m Demosthenē imitemur , quid . n. aliud n●…s agimus ? aut quid aliud optainꝰ ? at non assequimur . Cic. de clar . orat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de Basil. * * A quo vinci etiā laus est , haud probrum : uti Accius . n n Iam illud quale , quam sanctū , quod si quis ex nobilibꝰ ad Deum converti ceperit , statim honorē nobilitatis amittit ? aut quantus in Christiano populo honor Christiē , ubi religio ignobilem facit ? Statim enim ut quis melior esse tentaverit , deterioris abjectione calcatur : ac per hoc mali esse coguntur , ne viles habeātur . Itaque si honoratior quispiam religioni se applicuerit , illicò honoratus esse desistit ; ubi mutaverit vestem , mutat protinus dignitatem ; si fuerit sublimis , fit despicabilis : si fuerit splendidissimus , fit vilissimus : si fuerit totus honoris , fit totus iniuria . Perversa sunt enim , & in diversum cuncta mutata . Si bonus est quispiam , quasimalus spernitur ; si est malus , quasi bom●… honeratur . Salvian . de provid . l. 4. c. 4. o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophylact . epist. 26. p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem epist. 7. & 10. q q Rom. 6. 22. 2 Thess. 2. 13. Apoc. 20. 6. Notes for div A01554-e20620 Matter . a a Genes . 6. b b Genes . 5. 28 , 29. Tertius ab Enoch , qui septimus ab Adam inclusivè . Iud. 14. c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hō . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gre. Naz. epitaph . patr . Summe . Distribut . 1. Parts 3. Part 1. Act of obedience . Part 2. Grounds 3. Part 3. Effects 3. Distribut . 2. Part 1. Gods warning Part 2. Fruits 3. Part 3. Effects 3. Part 1. c c Quid enim opus est , ut hujusmodi cū discrimine definiantur , quando sine crimine nesciuntur ? Aug. enchirid . c. 59. d d Gen. 6. 12. e e Gen. 6. 2 , 4. f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sept. Filij Deorum . Aquila . g g Tertull. de habit . mul. & de cult . foem . ex prophetia Enochi : cujus fragmentum extat in notis Ios. Scalig. ad Eusebij Chronol . Quorū commentum refellunt Chrys. in Gen. hom . 22. Basil. Sel. hom . 6. August . de civit . l. 15. c. 22 , 23. & in Gen. quaest . 3. Theod. q. l. 1. q. 47. h h Philo de gigant . Ioseph . antiq . l. 1. c. 4. Iustin. in apolog . utraque . Iren. l. 4. c. 70. Athenag . legat . Clem. Alex. strom . l. 3. & 5. & paedag . l. 3. c. 2. Euseb. praepar . l. 5. c. 4. & l. 7. c. 8. Method . de resurr . Sulpit. hist. sacr . l. 1. Lactat . instit . l. 2. c. 15. Ambr. de Noe c. 5. & de Virgin. l. 1. i i Iob 1. 6. & 2. 1. & 38. 7. Contra quam Chrysost. hom . 22. in Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; & Basil. Sel. hom . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * * Fr. Georg. probl . tom . 1. & Paul. Burg. addit . ad l. yr . † † Chald. Par. & Mercer . “ “ Psal. 82. 6. k k Basil. Sel. Chrysost. Theodoret . & alij . l l Hominum , i. secundum hominem viventium . Aug. de civit . l. 15. c. 8. m m Gen. 6. 6. n n Gen. 6. 7. o o Mutatio rei , non Dei ; effectus , non affectus ; facti , non consilij . Aug. confess . l. 1. c. 4. & civit . l. 15 ▪ c. 25. & ad Simplic . l. 2. q. 2. p p Aliud est mutare voluntatem ; aliud velle mutationem . Aquin. Sum. p. 1. q. 19. a. 7. q q Gen. 6. 13. r r Gen. 6. 3. s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 5. Anni illi ad poenitentiam dati , non vitae mortalium constituti . Hieron . quaest . in Gen. t t 1 Petr. 3. 20. Patientia Dei 120 annos duraevit , in quibus arca confiebat . Ex Zohar Brought concent . u u Ioseph . antiq . l. 1. c. 4. Lactant. instit . l. 2. c. 14. Diodor. Tars . Rupert . & Tostat. in Gen. Iac. de Vorag . de Sanct. 283. & alij . x x Ut docent ex Gen. 11. 13 , 15 , 17 , 19. Aug. de civit . l. 15. c. 24. Et Hieron . quaest . in Gen. y y Gen. 6. 14. z z Hinc scitè Basil. Sel. hom . 6. de Arca. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Noam idem appellat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . homil . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg Naz. s●…elit . 1. Sed & Aug. Arcam appellat , Reliquiarum humani generis promptuarium . de Civit. l. 15. c. 26. Et Greg. Naz. epitaph . Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Point 1. a a Amos 3. 6 , 7. b b Lam. 3. 37 , 38. c c Hosh. 6. 5. Mortem per prophetas comminando . Hieron . in Hosh. Ierem. 18. 7. Admovendo propheticae comminationis secures . Ruffin . ibid. d d 2 Chron. 36. 12 , 15. Ier. 24. 8 , 9 , 10. & 25. 10 , 11 e e Ioseph . belli Iud. l. 7. c. 12. Et Euseb. hist. eccles . l. 3. c. 8. f f Luc. 19. 43 , 44. & 21. 6 , 20 , 24. & 23. 28 , 29. g g Aqua propter ardorem libidinis . Ignis propter teporem charitatis . Ludolf . de vita Christ. l. 2. c. 87. Et Petr. Reginald . specul . fin . retrib . part . 1. poen . 5. h h Genes . 6. 2. i i Matth. 24. 12. k k Gen. 6. 12. l l Praeco justitiae . 2 Pet. 2. 5. m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 5. n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Maccab. o o Matth. 24. 27 , 30. & 25. 31 , 46. p p 1 Thess. 5. 2. 2 Thess. 1. 7 , 8. q q 2 Pet. 3. 10. Reasons 2. Reason 1. r r Non vult populū suum inopin●…tu opprin●…e . s s 2 Pet. 3. 9. Ezek. 33. 11. t t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. homil . 5. Redire mavult quā perire . Guil. Malmesb . gest . Ang. l. 2. cap. 10. Redire nos sibi , non perire desiderat . Petr. Chrysol . serm . 167. Errantes mavult emēdare quàm perdere . Ruffin . hist. l. 2. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. homil . 21. Suffundere mavult sanguinem quàm effundere . Tertul. apolog . u u Minatur ne caedat ; cedit , ne occidat , &c. Aug. Conf. l. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Gen. hom . 22. x x Vt poena paucorum salus sit omniū . Salv. de Provid . l. 2. y y 1 Cor. 11. 32. a a Ne dicant non praedictum sibi . b b Matth. 24. 14. Reason 2. Vses . Vse 1. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 11. Cōmendation . c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Basil. Sel. hom . 11. Ei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Gen. hom . 22. d d Professa perdunt odia vindictae locū . Sen. Med. act . 2. e e Datum ▪ est negotium peragendae necis Cl. Pompeiano , qui ingressus ad Cōmodū districto gladio in haec verba prorumpens , Hunc tibi pugionem Senatus mit●…it ; detexit facinus fa●…uus , nec implevit . Ael . Lamprid. in Commod . f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Psal. 7. g g 2 Sam. 13. 22 , 28. h h Clamaret ▪ tantum feriturū se , sivellet ferire ? Aug. in Psal. 44. i i Ezek. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 6. serm . 87. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Psal. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Ineffabilis Dei clementi . ●… poenas minatur , ne poenas inferat . Theodoret. in Ezech. 7. Tristia minatur , ne in nos tristia invehat . Idem in Ion. 3. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz ▪ apolog . k k Esai . 59. 1. Num. 11. 23. l l Non ille potentiā perdidit , sed patientiam exercet . Aug. de verb. Ap. 35. m m Patientiam exercet suam , dum poenitentiam expectat ●…uam . Ibid. Vse 2. Imitation . n n Matth. 18. 21 , 22 , 26-33 . o o Matth. 18. 15 , 16 , 17. Luk. 13. 7 , 8 , 9. & 17. 3 , 4. Vse 3. Exhortation . p p Act. 17. 29 , 30. q q Rom. 2. 4. r r 2 Pet. 3. 9. Ad hoc parcitur homini ut convertatur , & nō sit qui damnetur . Aug. de verb. Dom. 1. Venturum se praedicat , ut cùm venerit , quos damnet non inveniat . Greg. in Euang. 37. s s 2 Pet. 3. 13. t t Tune tua res agitur , paries cùm proximus ardet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. 〈◊〉 . 6. serm . 77. u u Amos 4. 12. * * Quid sit factur ▪ , tacet , ut dum ad singula poenarum genera pendent incerti , poenitentiam agant , ne inferat quae minatur . Hieron . x x Luk. 14. 32. y y Mittamus preces & lachrymas cordis legatos . Cyprian . lib. 4. ep . 4. z z Currat poenitentia , ne praecurrat sententia . Petr. Chrysolog . serm . 167. a a Exod. 34. 6 , 7. Patientiae Deus longae , non aeternae . b b 2 Chron. 36. 15 , 16 , 17. Ierem. 44. 22. c c Furor sit laesa saepius patientia . P. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. orat . 18. d d Subitò tollitur , qui diu toleratur . Greg. m●…r . l. 35. c. 3. Psal. 50. 22. Part 2. Effects 3. Effect 1. Faith. Obiect . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in Gen. hom . 47. Point 2. e e Hebr. 11. 1. f f Iohn 20. 29. g g 1 Pet. 1. 8. h h Non hoc credidit , quod vidit : sed al●…ud vidit , aliud credidit . Vidit enim hominem , & credidit Deum . Aug. in Ioan. 79. Et Greg. in Euang. hom . 26. i i Rom. 8. 24. k k Hebr. 11. 1. l l Quod videtur , sciri potius quàm credi dicitur . Greg. in Euang. 32. Qu●… etenim apparent , ja●… fidem non habent , sed agnitionē . Ibid. 26. m m Ibi fides non habet meritum , ubi ratio humana praebet experimentum . Greg. in Euang. 26. Et Bern. de bon . deser . Sed tunc fides esse dignoscitur , quando id creditur , quod non videtur . Bern. in Cant. 76. n n Quae virtus fidei nisi lateret quod credimus ? merces autem fidei videre quod credidimus antequam videremus . Aug. in Psal. 109. Ideò credere debemus quae non videmus , ut videre mereamur quae credimus . Hugo Victor . de fid . invis . c. 1. o o 2 Cor. 5. 7. 1 Cor. 13. 12 , 13. 1 Iohn 3. 2. p p Mr Bradshaw on this place . q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. homil . 6. r r Gen. 1. 2. s s Gen. 1. 9. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 11. t t Ion. 3. 4. u u Ita veritas Hebr. Ita etiam Aquila , Theodot . Symmach . Hieron . & Vulg. Origen . item in Ier. hom . 5. Chrysost. ad pop . Ant. homil . 80. si interpreti fides , Sept. tamen , Adhuc tres dies . Atque ita etiam Basil. Sel. homil . 11. Chrysost. in Gen. homil . 24. in Psal. 7. in 1 Cor. bō . 15. in Eph. hom . 10. tom . 6. hom . 43. & 78. & 87. & Aug. homil . 2. Iustin. dissert . cum Tryph. habet 43. Origen . in Num. hom . 16. Tres , ●…ive ut Hebraei , 40 dies . Frustra conciliare conantur Aug. in Gen. q. 169. & de Civit. l. 18. c. 44. Leo Castr. de translat . c. 24. Et Canus . loc . commun . l. 11. c. 5. Graeca versio proculdubio vitiosa est . x x Ion. 3. 5 , 6. y y Itaque s●…itè Aug. de civit . l. 21. c. 24. & in Psal. 50. Nineven & eversam esse , quia conversa cepit esse quod ante non erat , nec subversam tamen , quia non per. jt . a a Ierem. 34 , 2. b b Ierem. 37. 10. Reason . Props 2. Prop 1. c c Rom. 4. 21. Hebr. 11. 19. d d Rom. 4. 11 , 12. e e Matth. 19. 26. Mark. 10. 27. f f Mark. 9. 23. & 14. 36. Luk. 1. 37. g g Ierem. 32. 17 , 27. Planè nihil Deo difficile . Tertull. ad Prax. h h Cui voluisse fecisse est . Ambr. de bon . mort . cap. 12. Psal. 115. 3. & 135. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. protrept . Simul . n. ac cogitavit , perficit quod cogitavit , & simul ac voluit , & cogitat hoc quod voluit , & tunc volens cùm cogitat . Iren. l. ●… . 6. i i Qui dixit & facta 〈◊〉 . Psal ▪ 148. 5. & 33. 6. Deu●… 〈◊〉 totus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod cogitat hoc loquitur , & quod 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . l. 2. c. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 1. k k Psal. 104. 29. Prop 2. * * Omne verbum . Luc. 1. 37. quin quàm facilè possunt homines loqui quod volunt , etiam quad 〈◊〉 〈◊〉 possunt , 〈◊〉 fac●… , 〈◊〉 incomparabiliter facilius valet Deus opere implere , quicquid illi verbo valent expri●…re 〈◊〉 . de temp . 11. “ “ Multum interest inter loqui & facere , sed apud homines , 〈◊〉 apud Deum . Ibid. l l Hebr. 11. 11. m m Rom. 3. 4. n n Non est homo verax , nisi in quo loquitur Deus , Aug. in Psalm . 108. o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm . 31. 5. p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier●… . 10. 10. q q Iohn 14. 6. r r Tit. ●… . ●… ▪ s s 2 〈◊〉 . 2. 13. cap. 7. u u Matth. 5. 18. Vse 1. Admonition . x x Nec vola , nec vestigium apparet . Varro taphe Menip . * * Prov. 〈◊〉 . 3. & 27. 12. y y Festucā qu●…runt , unde oculis sibi eruant . 〈◊〉 〈◊〉 〈◊〉 . deser . z z C●…sis oculis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin. Mart. Vse ●… . Examination . Promises . Quid magni est credere quod vide●… , & 〈◊〉 〈◊〉 ●…gare oculu fidē ▪ quid 〈◊〉 ●…eretur ? Bern. in Cant. 76. b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophylact. epist. 26. c c Quod mihi non credi●… , - Credis cauliculis ar●…erihusque meis . Martial . l. 12. ep . 25. d d Act. 7. 5. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Chrysost. in Gen. 47. Gen. 22. 1 , 2. f f Gen. 12. 2. & 15. 5. & ●…1 . 12. & 22. 17. g g Io●… . 13. 15 , 16. h h Hebr. 12. 5 , 6. i i Iohn ▪ 16. 3●… . Matth. 27. 46. k k 〈◊〉 . 〈◊〉 . 14 , 15 , 16. l l Psalm . 31. 22. & 40. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Cy●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Caeserius ap●…d 〈◊〉 epist. 59. Mica 7. 20. Ezek. 18. 5. Threatnings . p p Psal. 6●… . 21. q q Psal. 73. 5 , 4. r r Prov. 14. 13 , 10. quod proxima nesciat uxor . Pers. 3. s s In terrorē emissa : & sperandum magis de clementia , quàm timendum de justitia . Girald . Cambr. topogr . Hibern . part . 3. c. 31. t t Eccles. 8. 11. u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sél. hom . 5. Sic enim legend●… , contra quam in Vulgatis nullo sensu . x x Eccles. 8. 12 , 13. y y Hom●… futuri solus torquetur metu . Sen. epist. * * Mutum animal sensu comprehendit praesentia , &c. Tempus futurum ad muta non pertinet . Sen. ep . 124. z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. stelit . 1. Mancipi●… praesentium . a a Eccles. 2. 14. b b Description of the world , cap. of China and Cathaia . c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem homil . 31. Effect 2. Feare . d d Fides facit formidinem . Tertull. ad Marc. Quādo incipit quis credere , incipit timere . Si cepit credere , cepit & timere . Bern. mod . viv . c. 4. Point 3. d d Credula res timor est , quod de amore Ovid ▪ epist. 6. e e Pessimus in dubiss augur timor . Stat. Theb ▪ l. 3. Sed malus interpres rerum metus omne trahebat Augurium pejore via . - Claud. bell . Gild. Ad tristē partem strenua est suspicio . P. Syr. Prona est timori semper in pejus fides . Sen. Herc. sur . 2. f f Ierem. 26. 19. g g Ion. 3. 5. h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ethic . l. 3. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem rhet . l. 2. c. 5. Perturbatis five aegritudo ex opinione & expectatione mali impendentis . Cic. Tuscul. l. 3. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . ibid. Reason 2. † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. rhet . l. 2. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. i i 2 Cor. 4. 18. Fides vides . Habet enim & fides oculos suos , quibus & ea videt , quae nondum videntur . Aug. epist. 222. Etsi nō vidisti eum ; sed vidisti eum , quia credidisti ei : vidisti eu●…oculis interioribus . Ambr. ep . 9. k k Hebr. 〈◊〉 . 27. l l Me●… videtur quae non videntur , quàm quae videtur . Ambrde sacr . l. 1 ▪ c. 2. m m Quia rerum absentium praesens est fides . Aug. de Trin. l. 13. c. 1. n n Act. 3. 21. Quomodo tenebo absentem ? Quomodo in coelū manū mittam , ut ibi sedentē teneā ? Fidē mitte , & tenuisti . Parentes tui tenuerunt carne : tu tene corde . Habes Christ●… in praesenti per fidē , &c. Aug. in Ioan. 50. Quomodo tangeret , cum ad Patrem ascendissēt , nisi fidei profectu , & mentis ascensu . Idem ep . 89. “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. homil . 23. o o Iohn 8. 56. Abr. quomodo dominicum vidisse diem nisi credendo credendus est ? Ipsum credere quodammodo jam videre est . Bern. de temp . 17. p p Prius & posterius . q q Omnia semel & simul videt , quorum nullum est quod non semper videt . Aug. de Trin. l. 15. c. 14. Deo in conspectu praesto simul sunt universa , praesentia , praetenta , futura . Ibid. cap. 7. r r Fides enim velut quoddam aeternitatis exemplar , praeterita simul , ac praesentia , ac futura sinu quodam vastissimo comprehendit , ut nihil ei praetereat , nihil pereat , nihil praeeat . Bern. de temp . 17. Vse 1. Information . * * Quasi securos esse sola esset securitas . s s Sola istic securitas est nunquam esse securum . R●…b . Grosthed . epist. 65. Non cito ruina perit is , qui ruinam praetimet . P. Syr. Prov. 28. 14. † † Quod non credit quis , non movet eum ad sperandum vel timendū . Beda in axiom . t t Math. 24. 6 , 7 , 8. u u Matth. 24. 12. 2 Tim. 3. 1-5 . x x Math. 24. 37 , 38 , 39. y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quod plus est , quam comedebant & bibebant . Matth. 24. 38. z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 24. 39. a a 1 Thess. 5. 3. b b Luk. 18. 8. c c 2 Pet. 3. 3 , 4. Iude 18. Vse 2. Conuiction . d d 1 King. 21. 27. e e Matth. 27. 3 , 5. f f Iam. 2. 19. g g Iohn 6. 70. h h Quanta damnatio à damnatis damnari ? Autor de fingul . cleric . Vse 3. Distinction . i i Malach. 3. 16 , 17. k k Psal. 119. 148. l l Psal. 119. 136. m m 2 Cor. 12. 21. n n Si doles , condoleo ; si non doles , doleo tamen : & boc doleo magis , quo tu minus doles . Bern. de consid l. 1. o o Gemend ▪ est valdè qui non gemit . Greg. in Euang. hō . 36. p p 1 Cor. 12. 26. Membro dolenti membra reliqua condolent . q q De non dolente caetera grauius dolent . r r Psal. 119. 53. Timeo , ne non timeas , vel parum timeas . Bern. ep . 87. s s Ps. 119. 119 , 120. t t - acta securae quoque Horrenda menti . - Sen. Herc. fur . 3. 2. Reason . ●… u u Aristot. ethic . Nicom . l. 3. c. 8. x x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de eutax . a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ibid. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 6. serm . 43. b b Huld . Smidel . in itinerar . c c Matth. 24. 19. Vse 4. Examination . Triall 1. d d Prov. 1. 7. & 9. 10. e e Instructio doctos reddit ; affectio sapientes . Ibi instruimur ; sed hîc afficimur . Ibi in auditorio docentem Magistram Sapientiam audimus ; hîc & suscipimus . Bern. in Cant. 23. * * Sol non omnes quibus lucet , etiam calefacit : Sic fapientia multos quos docet quid sit faciendum , non continuò accendit ad faciendum . Ibid. † † Aliud est multas divitias scire , aliud & possidere ; nec notitia divitem facit sed possessio : sic aliud est nosse Deū , aliud timere ; nec cognitio sapientem , sed timor facit , quia & afficit . Ibid. Vera demum ea est scientia , quae afficit . Greg. mor. l. 23. c. 17. f f Umbra & larua fidei , non fides . Triall 2. g g 2 Sam. 6. 7 , 9. h h Act. 5. 5 , 10 , 11. i i Esai . 26. 9. k k Psal. 119. 120. l l Esai . 66. 2. Habb . 3. 16. m m 2 King. 22. 19. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz. in Nyssen . Obiection . n n Psal. 112. 7. Exception . o o Psal. 112. 1. “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. homil . 21. Degeneres animos timor arguit . Virg. Aeneid . l. 4. Matth. 8. 26. p p Iohn 14. 1. Esai . 7. 4 , 9. Fides famem non formidat . Hieron . ad Hel. od . Matth. 6. 30. Solution . Distinction . q q Psal. 33. 18. † † Ierem. 17. 7. Psal. 146. 5. r r Psal. 147. 11. s s Cùm dixisset , Timentes , adjecit , Sperantes . t t Nunquid enim sic timetur Deus , quo modo & latro ? nam & latro timetur , & bestia timetur , &c. Si times latronem , ab alio speras auxilium , & non ab eo quem times : qui sic timet , poscit auxilium ab eo quem non timet , adversus eum quem timet , &c. Aug. in Psal. 146. * * Mark. 1. 24. u u Machetas quidā Macedo . Plut. in apophth . x x Vis ab illo fugere ? ad ipsum fuge . Vis fugere ab irato ? fuge ad placatum . Aug. ibid. & in Ps. 30. & in 1. Ioan. 6. y y Dicturus , Sperantes , praemisit , Timentes . Bern. in Ps. Qui habitat , serm . 1. z z Sunt qui non sperant : sunt qui desperant : sunt qui frustra & maniter ; sunt qui bene & utiliter sperant . Ib. a a Neque timent , neque sperant . Sort 1. b b Timent , sed non sperant . Qui sperat & non timet , negligens est : qui timet , & non sperat , depressus est . Aug. ad fratr . erem . 10. Sort 2. c c Sperant , sed non timent . Sort 3. d d Ita de Dei misericordia sibi blandiuntur , ut à peccatis suis non emendentur . Bern. ibid. e e Spectrū Dei loco substitutum . Calvin . instit . l. 1. c. 14. f f Exod. 20. 5 , 6. & 34. 6 , 7. Sort 4. g g Et timent , & sperant . Perseverent in te pariter timer & fiducia ; spes & metus . Bern. mod . viv . c. 4. Et idem epist. 87. Timere volo te & nō timere ; praesumere , & non praesumere : timere ut poeniteas , non timere ut praesumas : porrò praesumere ne diffid●…s , non praesumere ne orpescas . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. rhet . l. 2. c. 5. h h Soli fil●…j irae irā non sentiunt . Bern. epist. 256. i i Habb . 3. 16. Vse 5. Admonition . k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 6. serm . 87. Tanto minus eam ( sententiam divinam ) sentietis in examine , quanto nunc auditis formidolosiꝰ in praedicatione . Greg. in E●…mg . hom . 36. But they that tremble not in hearing , shall be crushed to peeces in feeling . Bradford of repent . l l Timere debemus , ut non timeamus-Timendum ad auditum , ne timeamus ad aspectian . Venturū timeamus , ut cùm venerit , non timidi sed securi videam●…s . Timendus est enim , ne timeatur . Greg. in Euang. 26. Timeat qui ducit modò vit●…●…n fine , quo possit in illa die habere securitatem sine fine . Aug. de verb. Dom. 1. Discat timere , qui timere non vult . Discat ad tempus esse solicitus , qui vult semper esse securus . Idem de temp . 214. m m ●…runt tune securi , qui modo non sunt securi : Etiteram tunc timebunt , qui modo timere nolunt . Aug. de verb. Dom. 39 n n Hocipsum vehementer timere debes , quia nihil times . Aug. de temp . 214. o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. eth . l. 3. c 8. ●… . The wicked feare not before affliction , and then they feare too much : the godly feare before it commeth , & then their feare ceaseth ▪ For impiety triumpheth in prosperitie , trembleth in aduersitie : Piety trembleth in prosperitie , triumpheth in aduersitie . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. stelit . 2. Si quod ab homine timetur malum , eo perinde dum expectatur , quasi venisset urgetur : & quicquid ne patiatur timet , jam metu patitur . Sen. epist. 7 4. Perit ante vulnus pavore confusus , cui spiritumrapuit timor . Sen. Herc. fur . 4. p p Psal. 25. 12. & 90. 11. Greenham part 2. c. 27. §. 5. Effect 3. Act. Obedience . q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . Sel. homil . 5. r r Holinsheds Chrō . in Henry 8. anno 1524. s s Genes . 19. 14. t t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom . 5. Point 4. u u Gen. 12. 1 , 4. Hebr. 11. 8. x x Act. 7. 5. Hebr. 11. 9. y y Gen. 17. 23 , 24. z z Hinc Verpi , & Apellae ( ut quidā volunt ) etiam per irrisionem Iudaei dicti . a a 2 Sam. 6. 16 , 20. b b Esai . 20. 2. c c Absque cilicio , i. tegumento villos●… , quo Prophetae ferè utebantur . Iun. ex Zech. 13. 4. Visantur Drus. observ . l. 14. c. 14. & Fuller . miscell . l. 2. c. 11. d d Ier. 19. ●… , 10 , 11. e e Ier. 27. 2. & 28. 10. f f Ier. 27. 2 , 3 , 4. g g Ezek. 4. 1 , 2 , 3. h h Ezek. 4. 4 , 5. i i Ezek. 4. 9 , 10. k k Ezek. 4. 12 , 15. l l Ezek. 5. 1 , 2 , 3 , 4. m m Ezek. 12. 3-7 . n n Hosh. 1. 2 , 3. Liveleus videatur in not . ad Hosh. o o Hosh. 3. 1 , 2. p p Hosh. 1. 4 , 6 , 9. q q Rom. 5. 1 , 5. & 8. 37. 1 Iohn 4. 4. & 5. 4. Reason 1. " Dan. 7. 2. Una Eurusque , Notusque ruunt , creberque procellis Africus ▪ Virg. Aeneid . 1. r r Psal. 125. 1 , 2. & 78. 69. * * S. Ward of Conscience . Reason 2. s s Timor timori cedit majori minor . t t Timor timore , ut clavꝰ clavo pellitur . Quomodo Cic. Tusc. l. 4. & ex Cic. Hierō . ad Rust. Solent amorem veterem amore novo , quasi clavum clavo , pellere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pollux l. 9. c. 7. Sed & Antiphanes pari modo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 - Athen. dipnosoph . l. 2. Et Alcaeus ibid. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u u Matth. 10. 28. Luk. 12. 4 , 5. x x Esai . 8. 12 , 13. Sirac . 34. 16. y y Prov. 28. 1. Qui timet Deum , nihil timet praeter eum . Origen . in Levit. 16. Qui Deum timet , seculi potestates non timet . Idem in Rom. l. 3. Repleat vos spiritus timoris Dei , & timor alienus in vobis locum non habebit . Bern. in Psal. 90. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synes . epist. 2. z z Esai . 51. 7 , 8 , 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom ▪ 6. serm . 43. Quod & aptissima è re nata sunilitudine cōfirmat Ibid. Vse 1. Admonition . a a Non peccat , qui legem bumanā non servat , ut pro stulto non habeatur . Martin . Navarr . enchir . c. 27. sect . 283. * * Mark. 8. 38. “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b b Psalm . 69. 7. 2 Sam. 6. 21 , 22. c c Act. 5. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . elegantissimum oxymorum . Casaub. not . in N. T. O quantis obedientiae viribus nitun●…ur , qui gaudent pro Christo ad Conciliū trabi , dignitatem ducunt pro eo caedi , gloriam reputant pro eo mori ? quibus vilitas sublimitas , contumelia gloria , patientia victoria , mirabili mirabilitate videntur . Bern. de grad . obed . Ita Hier. ad Helvid . Gloriae mihi futura convicia tua &c. d d Noli erubescere Christianum profiteri te &c. Aug. in Psal. 30. e e Tam pauci non Christiani remanserunt , ut eis magis objiciatur quia Christiani nō sunt , quàm ipsi audeant aliquibus objicere , quia Christiani sunt . f f Tamen dico vobis , incipe , quicunque me audis , vivere quomodo Christianus , & vide si non tibi objiciatur & à Christianis , sed nomine , non vita , non moribus . Aug. ibid. Non deerunt & Christiani , qui prohibeant Christianè vivere . Idem de tem . 52. Turba ipsa quae cum Domino est , clamantes prohibet . Matth. 20. 31. i. Bonos Christianos , verè studiesos , volentes facere in Euangelio scripta Dei praecepta , Christiani mali & tepidi prohibent . Idem de verb. Dom. 18. t t Psalm . 14. 6. Non modò pietatis virtutem amisimus , sed nec speciem retinemus . Bern. apolog . ad Gu●…elm . Abb. Ipsa religio in opprobrium venit . Idem Bern. epist. 117. u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 6. 15. qui & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10. 4. & Marc. 3. 18. non à patria , sed ab Hebr. radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat . Ang. Canin . de Voc. N. T. “ “ Timor Domini simplicitas reputatur , ●…e dicam , fatuitas . Bern. de consid . l. 4. † † Dicā quod multi mecū experti sunt . Cùm Christianus quis ceperit benè vivere , fervere bonis operibus , ●…undum contemnere , reprehensores patitur & contradictores frigidos Christianos . Quid insanis ? aiunt . Nimius es . Nunquid alij non sunt Christiani ? Ista stultitia est , dementia ē , &c. Aug. de verb. Dom. 18. x A nostris omnia fermè religiosa ridentur . Salvian . de provid . l. 7. y y 1 Pet. 4. 4. Virū circumspectum , & amicū propriae conscientiae calumniantur hypocritā . Bern. de consid . l. 4. z z Wisd. 2. 12-16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrys. orat . 72. a a Eccl. 9. 2. * * Non vult ire spectatū : frenat concupiscentiam suā , ne pergat ad theatrū , &c. Aug ▪ de verb. Dom. 18. b b Theatrū propriè sacrarium Veneris est , arx omnium turpitudinum , disciplina libidinum , impudicitiae consistorium ; ubi nihil probatur , quàm quod alibi non probatut ; ita summa gratia ejus de spurcitia plurimum concinnata est , quod si nobis omnis impudicitia execranda est , cur liceat audire quae loqui non licet ? cur liceat videre , quae facere flagitium est ? cur quae ore prolata communicant hominem , ea per oculos & aures admissa non videantur hominē communicare , cùm spiritui appareant aures & oculi , nec possit mundus praestari , cujus apparitores inquinantur ? Tertull. de spectac . Spectacula vel cruenta vel turpia . Ubi exempla ●…iunt , quae jam esse facinora destiterunt ; & adulterium discitur dum videtur . Quî potest esse qui spectat vel pudicus , vel integer ? Cyprian . ad Donat. Nihil tam damnosum est bonis moribus quàm in spectaculo aliquo desidere . Sen. ep . 7. 〈◊〉 semina praebent Nequitiae . Ovid. trist . l. 2. c c Matth. 11. 18. d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de audiend . e e Stultus videri , quo beatus sis , velis . Socrates apud Sen. ep . 71. Vse 2. Examination . f f Dicat Martyr ininatori stans homo ante hominem , Non timeo , quia timeo , &c. Aug. de Sanct. 14. g g Timeamꝰ , ut non timeamus . Timeamus prudenter , ne timeamus inaniter . Aug. de sanct . 14. h h Martyres timendo non timuerunt : quia Deum timendo homines contempserunt . Ibid. i i Ne timeamus ut non timeamus . k k Illud vide , ne timendo magis timere cogare . Cic. epist. fam . l. 11. ep . 20. l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. tom . 6. serm . 43. Pueri lucernam non timent , laruam timent . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Nyss. † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Maccab. “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de pace 1. m m Prov. 29. 25. n n Psal. 53. 5. o o Prov. 10. 24. p p Pinner of Catechis . * * Praesentia spernis , qui futura metuit . Minut. Octav. Praesentia speruit opprebria , qui futura ●…tuit supplicia . Care. “ “ Tim●…r 〈◊〉 & solli●…itum facit . Bern. n●…od . viv . c. 4. q q Fides facit formidinem : formido facit solicitudinem . Tertull. ad Marc. Point 5. r r Genes . 32. 6. s s Genes . 32. 7 , 8 , 9 , 22 , 23. t t Exod. 9. 18 , 19. u u Exod. 9. 20. Reason 1. x x Corpus , sive Corpor , ut olim loquebantur , quasi Cordis por , i. puer , sive 〈◊〉 ; 〈◊〉 forma , quâ Marcipor , Quintipor , &c. Camer . problem . Reason 2. y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Aristot. ethic Nicom l. 1. c. 1. & pol. l. 1. c. 1. Omne animal se diligit . Naturà sua quisque sibi car ▪ est . Ab interitu natura abhorret . Hinc ingenita cuique curasui ; metus mortis , fuga mali , &c. Cic. de fin . l. 5. Cura ▪ fui ●…nte omnia cunctis inest animalibus : nec inseritur , sed innascitir . Simul autem conciliatur saluti suae quidque , & quae juvant , illa petit , l●…sara formidans refugit . Sen. ep . 124. * * Qui sic timet , nihil negligit . Bern. in Cant. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. rhet . l. 2. 6. 5. Reason 3. a a Timore nihil validius , nihil vehementius . Bern. de divers . 12. Metus cum venit , rarum habet somnus locū . P. Syr. Rapit enim somnos pavor . Sen. Herc. Reason 4. b b Gen. 32. 7 , 23. c c Iudg. 16. 19 , 20. d d Res est imperios●… timor . Martial . l. 11. ep . 59. e e Contracta per metum irrita obligatio est . Althus . dicaeolog . l. 1. c. 118. §. 15. f f Omnem formido somnolentiam excutit . c c Cave●…is s●… pav●…bis . Rom. 1●… . 21. Vse 1. Examination Application . d d Matth. 24. 37 , 38 , 39. Compar . 1. e e Gen. 6. 3 , 13 , 14. f f O●…nes . 7. 6. g g Genes . 6. 22. & 7. 5. h h 2 Pet. 3. 7. Adam pradixit geminum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioseph . antiq . l. 1. 6. 3. Ab isto No●… Deu●… 〈◊〉 , 〈◊〉 ill●… 〈◊〉 ●…jusdē 〈◊〉 . Brough ▪ * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sybill . ●…rac . l. 4. Et ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin . apolog . Et cataclysmum factum , & deflagrationem futuram Sibylla vaticinata est . Lactant. de ira Dei , cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sybill . in airostich . apud Euseb. in vita Constant. Decidet è coelis ignisque & sulphuris amnis . Exuret terras 〈◊〉 〈◊〉 〈◊〉 ●…polumque . Apud Aug. de civit . Dei l. 18. c. 23. Stoici omnia inflammanda , iterumque futura asseruerunt . Athenag . de resurr . Hinc annus ille maximus , cujus hyems summa est Calaclysmus sive diluvio , aestas Ecpyrosts , i. mundi incendium : ( unde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta . Ex Menipp . conviv . Athen. dipnoseph . l. 14 Nam his alternis temporibus mundus tum exignescere , tum exaquescere videtur . Censorin . de nat . die c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tragicus apud Clem. strom . l. 5. & Euseb . praepar . lib. 13. cap. 13. Essè quoque in satis reminiscitur affore tempus , Quo mare , quo tellus , correptaque regia coeli Ardeat , & mundi moles operos●… laboret . Ovid. met . l. 1. Communis mundo superest rogus , olsibus astra Mixturus &c. Lucan . bell . Phars . l. 1. Aqua & ignis terrenis dominantur . Ex his ortus & interitus est . Quandocunque placuere res novae mundo , sic in nos mare emittitur , ut desuper fervor ignis , cùm aliud genus exitij placuit . Cùm enim fatalis dies dil●…vij venerit , aestus solutus legibus fine modo strtur , ratione eadem qua conflagratio futura est . Alterutrum fit , cùm Deo visam ordiri meliora , vetera finire . Sen. quaest . nat . l. 3. c. 27 , 28. Cùm tempus advenerit , quo se mundus renovaturus extinguat , ignibus vastis torrebit , incendetque mortalia &c. Idem ad Marc. c. 26. Euenturum putant S●…i , ut ad extremum mundus omnis ignescat . Cic. de nat . De●…r . l. 2. & ardoré deflagret . Idem Acad. lib. 4. De Stoicis idem Numenius apud Euseb. Sed & de Epicareit Minutius in Octavio . i i 1 Petr. 2. 5. k k Ephes. 2. 22. l l 2 Cor. 10. 4 , 5. m m 1 Iohn 3. 8. n n Psal. 90. 9. o o Nihil ne in totū quidem diem certi est ▪ Sen. ad Polyb. c. 29. Nihil in diem , nihil in horam promittitur . Idem ad Marc. c. 10. Compar . 2. p p Psal. 90. 11. q q Genes . 19. 9. r r Exod. 9. 21. Vse 2. Conuiction . “ “ Rom. 1. 18. s s Heu , vivunt homines , tanquā mors nulla sequatur ; Et velut infernus fabula vana foret . t t Esai . 5. 18 , 19. u u Qui pudorē amisit ; bestia par est , qui timorein , bestiâ pejor est . Bern. de divers . 12. x x Psal. 36. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 1. c. 9. Timor enim Domini expellit peccatū . Sirac . 1. 26. sive quod jam admissū est , sive quodtentat intrare ; illud poenitendo , hoc resistēdo . Bern ▪ de divers . 8. * * Si timetis , quare non cavetis ? Aug. de discipl . Christ. c. 2. Cur Sodomam incolitis ruituri jam ruituram ? Cur citò non fugitis perituri rem periturā ? Misocosin . contempt . mund . y y Gen. 32. 23. z z Iudg. 16. 20. a a Vigilabis , si time●…is . Aug. de 〈◊〉 . Ap. ●…8 . Et tu vigilares , si timores . b b Timor torporem excussit & nolentibus . Nec tutu●… patitur esse securum pav●…r . Conclusion . c c Act. 27. 24. d d Gen. 18. 32. e e Ierem. 5. 1. f f Ierem. 15. 1. g g Ezech. 14. 14 , 16 , 20. h h Ezech. 9. 4. i i Esai . 57. 1. k k 2 King. 22. 20. l l Ierem. 15. 21. & 40. 4. m m Ierem. 45. 5. n n Ier. 39. 18. o o 2 Pet. 2. 9. p p Tametsi non bonum , tamen in bonum ▪ Aug. de temp . q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. r r Quid est diu vivere , nisi diu torqueri . Aug. de temp . 113. s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Greg. Naz. epitaph . Caesar. Diu vivendo multa quae non visvides . P. Syr. t t Apoc. 7. 17. & 21. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. 
A16616	----	A plaine and pithy exposition of the second Epistle to the Thessalonians. By that learned & judicious diuine Mr William Bradshaw, sometime fellow of Sidney Colledge in Cambridge. Published since his deceasse by Thomas Gataker B. of D. and paster of Rotherhith Bradshaw, William, 1571-1618. 1620 Approx. 321 KB of XML-encoded text transcribed from 110 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A16616 STC 3523 ESTC S106386 99842103 99842103 6730 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16616) Transcribed from: (Early English Books Online ; image set 6730) Images scanned from microfilm: (Early English books, 1475-1640 ; 702:07) A plaine and pithy exposition of the second Epistle to the Thessalonians. By that learned & judicious diuine Mr William Bradshaw, sometime fellow of Sidney Colledge in Cambridge. Published since his deceasse by Thomas Gataker B. of D. and paster of Rotherhith Bradshaw, William, 1571-1618. Gataker, Thomas, 1574-1654. [10], 208 p. Printedby Edward Griffin for William Bladen, and are to be sold at his shop at the signe of the Bible, at the great north dore of Paules, London : 1620. With the original Bible text in English. Running title reads: An exposition of the second Epistle to the Thessalonians. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- 2 Thessalonians -- Commentaries. 2004-08 TCP Assigned for keying and markup 2004-10 SPi Global Keyed and coded from ProQuest page images 2004-11 Jonathan Blaney Sampled and proofread 2004-11 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A PLAINE AND PITHY EXPOSITION OF THE SECOND EPISTLE TO THE THESSALONIANS . By that learned & judicious Diuine M r WILLIAM BRADSHAW , sometime Fellow of SIDNEY COLLEDGE in CAMBRIDGE . Published since his Deceasse BY THOMAS GATAKER B. of D. and Pastor of Rotherhith . LONDON Printed by Edward Griffin for William Bladen , and are to be sold at his shop at the signe of the Bible , at the great North dore of Paules . 1620. TO THE RIGHT WORSHIPFVL AND TRVLY RELIGIOVS M rs Katharine Redich of Newhall in Darbyshire , increase of all graces spirituall , with assurance of life eternall . RIGHT WORSHIPFVL , Hauing prepared and fitted for the Presse , some part of the labors of that worthy seruant of GOD , that spent much of his time with you , and vnder your roofe both drew in and let out his last breath ; the doubt was easily decided , to whom they should be addressed . None seemed to lay more due and rightfull claime to them then your selfe . The maine meanes of his maintenance were from your Familie while he liued : and the principall stay of his , vnder God , hath bin from You and Yours since his deceasse . Neither may any more iustly challenge the benefit of the light , then those that haue ministred oyle to the lamp . The Author , I doubt not , had he liued to publish them himselfe , would so haue disposed of them . And which way could I , his deputy , more fitly direct them , then whither he himselfe did in all likelyhood intend them ? Much benefit by them , I assure my selfe , may redound to all sorts . But your selfe may more specially reap fruit by them more then ordinarie ; in that you were formerly a partaker of that by word of mouth then deliuered , which is now here by help of pen and Presse further represented to your eye , and so reduced to your minde and remembrance againe . The most that shall light on them , they will salute but as strangers at first sight ; with whom yet their worth once knowne and duely weighed , will soone gaine them fauour and good acceptance . To your selfe and some few more they shall repaire as ancien ●cquaintance , renewing that familia●●e , which they haue formerly had with ●ou . But the better you are acquainted with them already , the lesse need is there that I should commend them vnto you . A strangers commendation is superfluous betweene those that are inwardly acquainted already . Let these few lines rather serue to acknowledge mine owne engagement vnto You & Yours , ( which I vnfeinedly acknowledg , & wish I were any way able really to testifie ) for that loue & kindnes that you haue from time to time shewen , & do yet shew to the Author of this worke : wherein I may well say of you ( and I speake it without flattery ) as Naomi of Boaz , that you cease not to doe good both to the liuing and the dead . The Lord increase daily the number of those , that do feelingly and effectually commiserate the forlorne estate that the poore children of his Prophets , after their Parents deceasse , are ordinarily exposed vnto ; and aboundantly recompence whatsoeuer kindnes you haue shewen or shall shew , in that kind , into the bosome of You and Yours . That which h●●lso doubtles will not faile to do , who as is not vnrighteous to forget the paines and lo●● labor of those that minister vnto his Saints ; so much lesse will he forget or be slacke to reward the labor and charge , that is bestowed vpon those that are ( through his blessing ) a meanes to make Saints . To his mercy and bounty I heartily recommend you , and so rest Your Worships to be commanded in the Lord , Tho : Gataker . To the Christian Reader . YOur Fathers ( saith a GOD by the Prophet Zacharie to the Iewish people ; ) where are they ? and the Prophets , do they liue for euer ? But did not my words , which I gaue my seruants the Prophets in charge , take hold of your Fathers , and they returned ? &c. Thereby intimating , that the word of God may haue his effect & efficacie euen after the deceasse of those that somtime deliuered it . As the Apostle saith , that though the Ministers of Gods word be laid in irons , ( as himselfe also then was , ) yet b the word of God is not bound with them : so though the Ministers of it may be taken away by death , yet the word of God doth not dye with them , but may remaine still ( for the force and efficacie of it , or for the fruit and benefit of it ) to those that partaked of it with them while they liued : they may c like shell-fish drawne out of the Sea , feede on that moysture on dry land , which they gathered and tooke in , while they were yet in the water . This , as it is true of all , that haue bin able and painfull in their places ; so more specially of those , that by writing afford vnto publike view and generall vse , the fruits of their learned and religious labors . Others benefit those only , that are within reach of their voice ; these those also , that are without the report of their speech , that abide many miles and leagues of them , that are by land and sea also seuered and disioyned from them . They profit those that liue with them ; these those also that liue after them . As d Siracks Son saith of Samuel , ( that which e some also so expound , to salue that Authors credit ) they prophecie after their deceasse ; and , as f the Apostle saith of ABEL , being dead they yet speake . As g the reliques of Elisha ( his corps , I meane , though not superstitiously reserued , ) raised him againe to life , that was occasionally tumbled into his Tombe : so may their remainders helpe to revive , and put spirituall life into many , that shall light on them , after that themselues haue left this naturall life , euen while their corps lye laid vp in their graues . h There came a writing , saith the Holy Ghost , from the Prophet Elias to King Ioram , who yet had i departed this world in the dayes of Iehosaphat , before euer that Ioram came to the Crowne . And k the Apostle Peter , by his writings , made account , that the faithfull might reap benefit , euen after himselfe was dead and gone . This considered , I deeme them not vnworthy due commendation , that preserue from perishing , and publish for the vse of posteritie , the works and writings of those , that either in Diuinitie , or other vsefull learning , haue taken paines to some good purpose . As on the other side , I hold them iniurious , both to the present age , and to future times , that enuie or denie such things the publike , and either feather their owne priuate nests onely with them , or let them lye idle , by them , for wormes and mothes to make meat of . Hauing therefore committed to me , to pervse , and review , some part of the writings of that godly , learned , and iudicious Diuine ( now with the Lord ) M r W. Bradshaw , and finding them to be , not vnlike their Author , full fraught with true piety , sound iudgment , and good schollership ; his obseruations naturall , not coact or far-fetched ; his inuention rare and not ordinarie ; his phrase , though not swelling , yet emphaticall , full of spirit and life ; his discourse not extrauagant , but keeping close to the point , and tending mainly to the improuement of piety and godlines : in regard whereof , they seemed neither vnworthy to see further light , nor vnable well to endure the light ; I was not vnwilling ( notwithstanding mine owne occasions and distractions otherwise ) out of my loue to the deceassed , and desire of aduancing the common good , to take some paines about the transcribing and perfecting some of them , and so fitting them for the Presse , And , among the rest , perceiuing these his Meditations on that Second to the Thessalonians , to be both pithy and compendious , handling an entire parcell of Scripture , that in our language few haue formerly delt with ; as also that himselfe had begun to write them out more fairely and largely , then ordinarie , as intending some such thing , I thought good to breake the ice with them : And so beginning at the entrance into the Second Chapter , where he had left transcribing , out of other his owne notes containing a continued Commentarie to the end of the Epistle ( some defects onely supplied ) haue I made vp the whole worke . Which if it shall finde such good acceptance , as my desire is it should , and as the worke it selfe ( I doubt not ) will deserue , I may receiue thereby incouragement to take further paines , about the finishing and fitting for publike view , some other of his labors , that as yet remaine with me , for the good of Gods Church , and the benefit of his poore Wife , and foure fatherles Orphans . Had he himselfe , while he liued , put the last hand to the two latter Chapters , as he had done to the first , the whole worke had bin more consummate and exact then now it is . Yet as it is , though not altogither so artificially compact and put togither , and so wanting some of its grace that way , it is for the maine matter of it , in all likelyhood , no other then it would haue bin , had he procceded to perfect it , as may appeare by comparing his second transcript with his first draught , in that that he had finished . That blessed Spirit accompanie the publishing of it , by whose immediate inspiration the Epistle it selfe was at first endited , and by whose gracious assistance , these Meditations on it were formerly conceiued and deliuered ; and through his blessing it may proue beneficiall and comfortable to not a few in the reading of it , as in hearing it hath bin the like to many already . To Him commending it and thee , I rest , Thine in Christ , T. G. AN EXPOSITION of the Second Epistle to the Thessalonians . THE FIRST CHAPTER . VERS . 1. Paul , and Silvanus , and Timotheus , THE principall scope of this Epistle is , to confirme and strengthen this Church in the sinceritie of that Faith and Religion wherein it was first planted , and therein to arme it against all tryals and temptations arising either from wicked Persecutors , or corrupt and antichristian Seducers . The parts of the Epistle are many , knit togither in that frame and method by the Inditer thereof , that was most common in those times and places , amongst not onely diuine , but humane writers in their Letters and Epistles . The first part is a Superscription , wherein is expressed : 1. The Authors of the Epistle . 2. The Persons to whom the Epistle is sent . The principall Author was Paul , by whose spirit alone ( stirred vp and directed by Gods Spirit ) it was indited . Silvanus and Timothie consented thereunto , whose names Paul vseth togither with his owne , for the further establishing and confirming of that truth which here he writes of : and to testifie that they were of the same iudgement and affection with him . In these three Persons , especially in the first , is declared the diuine authoritie of this Epistle ; For these being ( though so much be not in this text specified ) the one an Apostle , the other Euangelists , their authoritie in the dispensation of the Gospell , whether by mouth or pen , was more then humane , they hauing ( especially Paul ) a Spirit that led them into all Truth , and therefore an Epistle written from them , and vnder their names vnto any Church , was to be receiued from them , as if it had bin sent from heauen written with Christs owne hand , and subscribed by all the Saints and Angels in heauen . It must be acknowledged , that though they had concealed their names , ( as the Author to the Hebrewes doth , ) that yet the very matter thereof , would haue owned that Spirit by which it was indited . Yet the prefixing of their names doth so much the more particularly confirme the authoritie thereof , and adde weight and moment vnto the same . We see then first of all ; That the very names of Paul and Silvanus &c , ( of themselues but weake and fraile men ) adde authoritie and credit to the word of God. That which without their names would haue bin acknowledged to be of diuine authoritie , is for their names sake of the greater authoritie ; the Spirit of God giueth authoritie to them , they giue authoritie & waight to it ▪ This is true also of all true Christians , and not of these Worthies onely , according to the degree and measure of Grace communicated vnto them . The Gospell ( so far forth as they sincerely professe it ) doth not onely honour their names , but their names also honour it . Miserable professors are they , who after such a manner professe the Gospell , that neither they are a credit to it , nor it a credit to them ; much more they , ( and how many are they ! ) whose names are a reproch and discredit to it , and it to them , in the eyes of all that feare the Lord. 2. In that Paul for the further credit and authoritie of that truth , which here by the Spirit of God he is moued to write , vseth also the names of Timothie and Silvanus , which in Gifts , Office , and Authoritie were inferiour vnto him , it may teach vs thus much : That the consent of Christians amongst themselues , especially of the Ministers of the Gospell , addeth much authoritie to the truth which they professe : yea the consent of inferiours , in gifts , graces , and callings , addeth authoritie to that which Superiours do hold and professe . Though Silvanus and Timothies authoritie be lesser then Pauls , yet concurring with Pauls , it makes his the greater in the Church of God. The more authoritie then that a man doth desire to haue in Gods Church , the more must he labour after the consent of his brethren : yea of them that in gifts , and authoritie are his inferiours . Vaine are the conceits of them , that looke to amplifie their Authoritie in Gods Church by their Singularitie : God may indeed reueale that truth to one , which he conceales from another , neither is any such truth to be smothered or betrayed for want of this consent : yet this knowledge of his , in this or that diuine truth , so long as it is singular , is and will be amongst the people of God , of so much the lesse authoritie . The authoritie of Paul then flourisheth most , when Silvanus and Timothie ioyne in consent with him ; neither are they led by Pauls Spirit , that contemne and make no reckoning of the consent of their brethren , though inferiors vnto them : Were thy authoritie amongst Christians as great as Pauls ; yet it is the lesse , if thou haue not the consent of Timothie and Silvanus , to shew for that which thou holdest , teachest , and professest . — Vnto the Church of the Thessalonians — The Persons vnto whom this Epistle was written and sent were Thessalonians : i. certaine people dwelling in or about that famous Citie of Thessalonica in Macedonia , built by Philip the Father of Alexander the Great , and so named in memorie of a great vic●●●ie gotten ouer Thessalia , a Country of Greece , bordering vpon Macedonia . This Epistle is not written to the whole Citie , or Country there , but to the Church : i. To so many of them , whether Citizens or others , as were ioyned togither in a holy societie , and communion in the worship and seruice of Christ , according to his will reuealed in the Gospell ; for such were the Churches which the Apostles planted , and wrote their Epistles vnto . The speciall fruit then of this and such like Epistles , is to be reaped principally by them that are members of the Church , and that liue in the communion thereof . Those which direct letters to whole Cities , Countries or States , vse therein ( if they be wise ) to treat of such matters as principally concerne the whole Bodie they write vnto : Howsoeuer therefore Hereticks , Schismaticks , Persons excommunicated , and Infidels , may reap some fruit and profit by the due reading and meditating vpon this Epistle , yet it being by the Spirit of God inspired and breathed for the vse of a whole Church , the principall fruit thereof , is to be reaped by them that are members of the Church , and in the Communion of the Church ; Neither d●d either this , or any other of the Apostles write any of their Epistles and Letters , to Countries , Cities , or Persons , before they were conuerted , thereby to draw them to the Faith , and the Communion of the Church . But first they won them by preaching , and then they writ vnto them to stablish and confirme them in the Faith. Though therefore that which they writ , bee for substance the same Gospell , with that which they preached : yet by this it may appeare , that the principall fruit of the Gospell written , is to be reaped and gathered by them , which haue beene called to liue in the Communion , and vnder the spirituall gouernment of the Church , by the Gospell preached . — which is in God our Father , and in our Lord Iesus Christ. He describes the Church he writes vnto by this Argument , That it is in God our Father , and in our Lord Iesus Christ. Wherein the Apostle declares the neere vnion & coniunction between God and euery true Church , if they bee in deede and truth that which they professe to bee , They are in the neerest and straitest band knit vnto God himselfe , yea ingraffed into him : it is not possible for one Person to be so knit vnto another , as the Church and members thereof are knit vnto God ; They are heere sayd to be in God , and in Christ , and other where God and Christ are sayd to be in them ; So that they are in God , and God is in them , which noteth the neerest , and most inseparable , and blessed Vnion that may be . The Apostle amplifies this Vnion , by describing that God , and that Christ , in which this Church was , to bee his and their Father , his and their Lord and Iesus ; So that God the Father is a Father , and God the Son is a Lord and Sauiour , ( for so Iesus signifieth ) vnto all those that are in this Vnion : otherwise there were no comfort , but horror in the same . God therefore being their Father , and Christ their Sauiour and Lord , those that are thus ingraffed into them , may presume to receiue from this Father , being Almighty , any good thing that they shall neede , and to be secured and freed from any euill that may hurt them . It is a nature ingraffed into Fathers , by this heauenly Father , to doe their children all the good they can : and such Lords and Masters , as haue beene content with a great price , euen with their owne seruitude , yea death , to redeeme their seruants from their cruell enemies , will not suffer them to haue hurt , if it lie in them to inhibit it . The Churches of God therefore , hauing God to be their Father , and Christ the Son of God to be their Lord , their Iesus and Sauiour , and being in the neerest bond , euen by the Spirit of God knit vnto God & Christ , they may build vpon it , that this Christ their Sauiour , in whom they are , will saue them from whatsoeuer may hurt them : That this God their Father , will shew the true and most naturall disposition of a Father towards them , in prouiding for them whatsoeuer shall be for their good . And this shall wee haue a liuely feeling of , if in our holy communion and society with the Church , wee shall behaue our selues towards God , as dutifull children , & vnto Christ Iesus , as faithfull seruants : Till then wee shall neuer know , what it is to bee in God our Father , and in our Lord Iesus Christ. This Vse we may make of this Doctrine . 1. If we desire to feele the comfort and blessing of being in God our Father , and in our Lord Iesus Christ , let vs become , not in outward profession onely and in shew , but in deede and truth , true members of the Church , delighting in the communion and fellowship of the Saints ; for this prerogatiue is heere attributed vnto such . Neuer thinke that thou art in God and in Christ , so long as thou art out of the Church and Communion of the Saints , so long at least , as thou art not in will and affection ioyned vnto the same . 2. Let vs feare that wee are not true members of any Church of Christ , vntill we haue some feeling of this , that we are in God , and so in him , that he is vnto vs a Father , and a Sauiour . And let vs neuer rest and bee at quiet , vntill wee haue a sweet and comfortable sense indeede , that he is indeede our Father , and our Sauiour , by some infallible fruits and signes thereof ; for how can it bee , but that they that are in God , as in their Father , and in Christ , as in their Sauiour , but they shall , if they stirre vp that grace which is in them , feele in some degree the vertue of a Father , and of a Sauiour , transfused into their Soules . 3. Let euery Church esteeme this vnion , as a matter of the greatest honour and prerogatiue that may bee , if it had nothing els to set forth it selfe withall , yet let vs esteeme this to be fulnesse of honour vnto it , the fruit that springs from this Vnion , the graces that are communicated in this Coniunction , should abundantly content , and satisfie euery true Church of Iesus Christ , though she had nothing els in the world to boast of . And thus much of the first part of the Epistle . VERS . 2. Grace bee with you , and peace from God our Father , and from the Lord Iesus Christ. THE second part followeth , which is a Salutation , wherein he testifieth the desire that he hath of their spirituall good and welfare . These Salutations are common both in humane and diuine writers in the beginning of their letters , thereby the more to gaine the affection of them they write vnto , vnto that they write of ; Most vse them for ceremonie , and to be in the fashion ; and many that most feelingly vse them , doe therein onely testifie a naked desire and affection to the parties they salute . But when they proceede from a sanctified heart , mooued and stirred thereto by the Spirit of God , they are then powerfull and effectuall instruments , of procuring and effecting that grace and blessing , which therein they wish and desire to others . For when the Holy Spirit of God mooueth a man , to wish well vnto his brother , it is a signe , that by the meanes thereof , it intendeth to worke that good in him : for those wishes and desires that are stirred by Gods Spirit , are not in vaine , but shall be in some measure accomplished and fulfilled . The salutations therefore that proceede from a sanctified heart , whether vttered by mouth or pen , are so many reall blessings to the persons they are bestowed vpon . There is neuer a hearty good morrow or good euen that they bestow vpon thee , but thou farest the better for it . The particular good that he wisheth then in this Salutation , is the same that he wisheth , not onely in effect , but in a manner word for word , to all the Churches and Persons , that he writes vnto , ( that to the Hebrewes excepted , which he doth not professe to be his ) . By Grace from God &c , he meaneth the free fauour , and loue of God towards them in Iesus Christ manifested vnto them , by the testimonie of Gods Spirit . By Peace from God &c , the quiet and comfort of their Soules and Consciences , arising from the apprehension of the grace aforesaid , whereby they might discerne , that God was reconciled vnto them in Iesus Christ , and at peace with them , and they freed from the feare of all their spirituall enemies . This then is the effect of this Salutation , an vnfained and hearty desire , that the lesse grace and fauour and peace they found amongst men , since they had giuen their names to Iesus Christ , the more they might finde with God in Iesus Christ. That they might haue sure euidence , euen from God the Father , and from Iesus Christ , that they are in fauour and grace with God , and that he is reconciled vnto them , and at peace with them . We may learne hence , 1. What is the greatest good , that one Christian can wish or do for another : euen to desire and indeauour to bring one another into grace and fauour with God. The Apostle could not in any of his Epistles deuise a greater good to wish vnto them he writes vnto . If a man might haue neuer so many wishes , either for himself or others granted vnto him ; to wish this , is to wish more then all the world besides . If thou couldst by wishing get thy neighbour the highest grace and fauour with all the Princes and Monarchs in the world : If thou couldst procure sufficient bonds of peace , betweene him and all the Powers and Potentates vpon Earth , yea and all the Deuils in Hell , so that none of them , either would or could hurt him , but would do him all the good they could : yet this were nothing in comparison of this Grace and Peace . If by wishing , or prayer , or indeauour thou couldst procure this to thy neighbour , thou doest more for him , then if thou didst procure him the Monarchie of the whole world . For alas , what would it profit a man , if all the men in the world , and all the Diuels in Hell , yea and Angels in Heauen were combined to doe him all the good they could , if the Almighty God be against him , and at warre with him ? On the contrary side , what neede a man care , though he were in disgrace with all the world , and though all the Powers of Earth and Hell were vp in armes against him , so long as he is in grace and fauour with God , and in league with him . Let vs that are Christians be content ( if otherwise we cannot get it , ) to forfeit and forgo , for this , all other Grace and Peace whatsoeuer : and let vs be ashamed to lose the least pledge and interest thereof , for the purchase of the highest and greatest grace and peace amongst men . 2. In that Paul to win their affection the more , doth aboue all things wish in this manner , this grace and peace vnto them , it shewes that themselues did aboue all things wish and desire the same : For when men , to gaine the affection of others , doe wish any good vnto them , they make choice of that good , which they conceiue is most desired and affected of them , and which they are in labour and pursuit after . Therefore a Christian Soule wisheth and desireth nothing more , then Grace and Peace from God : If thou shouldst wish him grace and fauour with the greatest Prince in the world , thou shouldst not so much winne his heart , as in wishing and desiring this Grace and Peace from God. The more then that men haue receiued the signes and tokens of this Grace , and Peace , the more they desire and affect the same . These Christians were in God the Father , and in Iesus Christ , and therefore had already receiued Grace and Peace from them in some degree : so that the more they haue , the more they desire : neither doe any so much feele the want thereof , as they that haue most tasted of it . The more the Lord in this life manifests his grace vnto them , the more they see their owne gracelesnes ; the more they see their owne gracelesnes , the more they are afflicted and humbled in their Soules , and the more still in that regard they desire grace & peace with God. What should we thinke then of those , which despise the meanes of this grace and peace , and which most of all despise those , who by their office do not only wish , but indeuour to procure this grace and peace vnto them , and the more they indeuour it , the more they hate them : the next way to loose their heart , and stirre vp their hatred , is to wish them grace and peace from God ; they thinke they superabound therewith already : Surely such are manifest despisers thereof , and are in great danger neuer to taste thereof . 3. That grace and peace which is the life and comfort of a Christian Soule , is not onely in God the Father , and in Iesus Christ , but from them ; and that is said to come from them , when it is not hidden in them , but shewes it selfe in manifest signes and tokens from them . The Soule & Conscience of an humbled sinner , will not in this matter trust vnto the conceits and opinion of others , though all the men in the world would secure him of this , that God is reconciled vnto him , and at peace with him : yet he will not trust to that , except he haue some infallible euidence from God himselfe , except he by the mouth of his Spirit , speake peace vnto their Soules , they will still feare , that they are out of grace and fauour with God : Any fancie or conceit is sufficient to perswade wicked men , that they are in grace and at peace with God : yea those ordinarily are most conceited of it , that are furthest from it . But the Apostles wish here , is the wish of euery true Christian , that they may haue it from God the Father , and from Iesus Christ , as it were vnder their hand and seale . But when may a Christian be said , to receiue grace and peace from God & c ? When the Spirit of God in the due vse of Gods holy ordinances , doth seale and confirme the same to the soule and conscience of an humbled sinner , that groneth vnder the burthen of his sinnes . Then doth the Grace and Peace of God , come vnto thee from God , when the Spirit of God testifies vnto thy spirit , in the word , in the Sacraments , in the Church , in the Ministerie &c , that thou art in grace and fauour with him . VERS . 3. We ought to thanke God alwaies for you brethren , as it is meet — THe third part of this Epistle ( beginning here & reaching to the end of the Chapter ) is spent in Consolation : wherein the Apostle labours to hearten and incourage them against the troubles and persecutions which they suffered for their profession , thereby the more to strengthen and confirme them in the faith of Iesus Christ. This method is vsually obserued in all letters , when men write to them that are in any trouble or affliction , after they haue saluted them , and before they write of other matters vnto them , to comfort them . By the way , before we come to particulars , we may obserue one speciall reason , why he wisheth vnto this Church , Grace and Peace from God the Father , and from Iesus Christ ; because for God the Father and for Iesus Christs sake , they had lost all grace and fauour and peace with men : so that the more disgrace , and the lesse peace , that Christians haue with men , for the profession of Iesus Christ , the more grace and peace they may expect from God. For that which vpon this ground the Spirit of God doth wish vnto a man , it will effect : The more then that men for Gods cause doe disgrace vs , and warre with vs , the more God shewes his grace and fauour vnto vs. The first meanes he vseth to comfort them by , is by praising and commending them for those graces , which in these their trouhles and persecutions they did manifest to be in them . vers . 3 , 4. wherein in his owne name , and in the name of Timothie and Silvanus , he first vnfainedly acknowledgeth , that for their sakes , they were bound to giue thanks vnto God as long as they liue . What a glory was this vnto this Church , that these three Worthies should professe and acknowledge thus much vnto them ? Our lessons hence are these . 1. That if we behaue our selues in the house and Church of God as we ought to doe , we shall binde all Christians , yea the Prophets and Apostles , and all the Saints of heauen vnto vs. They shall be indebted vnto God for vs , and shall esteeme themselues bound for euer to praise and magnifie his name for vs. And let vs neuer thinke we haue demeaned our selues as we ought to doe in Gods Church , vntill we haue giuen iust cause to all the godly that knowes vs , especially to our Pastors and Ministers , to praise and blesse God for vs , and to esteeme themselues eternally indebted vnto God for our sakes . But alas , most of vs doe so behaue our selues in Gods Church , that we giue our Ministers , and all religious people , cause rather to mourne before the Lord , and to complaine vnto him of vs. 2. Let vs from Pauls example , of how great note and worth so euer we be in Gods Church , learne to esteeme Gods graces in others , as blessings vpon our selues , and to haue such interest in the fruit of them , as to thinke our selues bound and indebted vnto God , in all thankfulnes for them , as if we our selues had a title to and an interest in them . There was not the poorest Christian in Thessalonica , but Paul himselfe did thinke himselfe the better for that Grace that was in him . We are all members of one mysticall bodie ; the grace of one member is the honor of another ; and it is a signe that that man doth not esteeme his brother a fellow-member of the same bodie with him , that counts his brothers Graces , disgraces vnto him , as though his owne graces were eclipsed and lost their lustre through the brightnes of anothers . We know that the comelinesse of the hand or foote , doth not eclipse , but rather adde beauty to the beauty of the face . If therefore we iudge our brethren members of the same mysticall bodie of Christ with vs , we cannot but esteeme their graces a grace vnto vs , and that our selues ( how bright soeuer ) do shine so much the more by the beames of their graces ; and therefore we are bound in a bond of debt vnto God for them , as Paul here acknowledgeth . But we are most of vs so far from this , that we hardly thinke our selues bound to giue God thanks , for those gifts and graces that are in our selues , we so seldome , so coldly , so slightly and negligently performe this dutie . And as for the graces of others , we are ( the Lord be mercifull vnto vs for the same ) of this disposition , rather to murmure , grudge and repine against God for them , as though the more he bestowed his graces vpon them , the more he did wrong and disgrace vs. Because that your faith groweth exceedingly , and the loue of euery one of you one towards another aboundeth . This is the reason why Paul , Silvanus &c , acknowledge themselues bound to be thankfull vnto God , as is aforesaid ; wherein is expressed the speciall matter and argument of their praise : Their exceeding growth and increase in faith and loue , whereby he meanes all religious duties to God and man , required either in the Law or Gospell . They shewed euery day more and more zeale to Gods glory , in making more and more conscience of the Ordinances of God ; they shewed greater and greater delight in the word , the Sacraments , the Sabboth , the Ministerie , Prayer ; they daily more and more grew in knowledge , and manifested more and more the signes and tokens of Repentance ; and ouer and besides this , they were euery day more and more kinde , louing and free-hearted one to another , one striuing to goe before another , not in the duties of Pietie and Religion only , but also in louing kindnesse , humilitie , liberalitie , fidelitie , curtesie , iustice &c : from such fruits as these doth the Apostle gather , the increase and growth of their Faith and Loue. For as Faith and Loue are seene vnto men onely , by the works that proceed therefrom ; so the growth and increase of them , is seene by the growth and increase of works . Neuer tell me that any groweth in Faith and Loue , but he that groweth and increaseth in the aforesaid duties towards God and his Neighbour . The words whereby the Apostle noteth this growth , signifie to ouer-increase and super-abound ; not that their Faith and Loue did swell and flow ouer those banks which God in the Law and Gospell prescribed vnto them ; for that neither was possible , nor praise-worthy , ( as we shall haue more occasion to speake afterward ) : but his meaning was , that it exceeded the expectation of man , and they went further then man could require at their hands , though they came short of that which God requireth . From the Persons thus praised , and the matter of their praise considered togither , we are to learne , 1. That the praise and glory of a Church or Christian , doth not lie onely in this , in being alwaies the same , but in growing and proceeding from grace to grace . Those sciences are not commendable that grow not in the stocke wherein they are graffed , but stand at a stay . The Graces of God are not dead , but liuing plants ; if they take roote in thy heart , they will grow and increase ; if thy faith and loue doe not grow and increase in thee , they are dead , they neuer tooke any root in thee : though for a time thou maist haue some respect in Gods Church for the same , yet the end will be shame and dishonor , and thou discouered to be an hypocrite , when thy Faith and Loue appeare to be more and more withered , as it will , if it doe not more and more grow and flourish . I would to God ( beloued ) we had our portion in this praise ; I would to God , your Minister could thanke the Lord for you in this respect : but the Lord knowes , and all our Consciences tell vs , we are far from this praise . It were well in comparison with vs , if we did retaine our first Faith and Loue ; but it is to be feared , that with the Ephesians we haue lost that , so far are we from growing from faith to faith , and from loue to loue with these Thessalonians . 2. This is the singular praise of this and all other Churches , that their Loue one towards another groweth with their Faith ; the more fai●h in God , the more loue towards our Neighbour . Shew me the growth of thy faith by the growth of thy loue . It is as possible for a fire to increase without the increase of heat , as for faith to increase without the increase of loue . The faith and profession of those men therefore is but Pharesaisme and hypocrisie , which manifests it selfe in the disdaine and contempt of their brethren . There are therefore no greater enimies in the world , to loue and vnitie amongst brethren , then those that are enimies to the growth of Faith and Religion , and all the powerfull and effectuall meanes thereof . For such as a mans Faith and Religion is , such is his Loue , for quantitie , for qualitie ; no true faith , no true loue ; an vnsound faith , an vnsound loue ; a ceremoniall faith , a ceremoniall loue ; a sincere faith , a sincere loue ; much faith , much loue ; an hypocriticall faith , a dissembling loue . 3. In faith and loue we should not thinke it inough , to stint and moderate them according to that measure and rule onely that man may expect and exact at our hands ; but we must striue to exceed that , and according to the patterne of this Church labour therein to go beyond the expectation and imagination of men . But where are such Churches and Christians now to be found ? It were well for vs in comparison of that we are , that we were but answerable to the expectations of men ; or that we were proceeded but so farre in faith and loue , as man might iustly require and exact at our hands ; but the Lord knowes we are far wanting euen of that . From the Persons praising we may learne , To giue God the praise and thanks , not onely for Faith and Loue , but also for the growth and increase of them , whether in our selues or others . It s he that deserues the thanks for it more then any else . Though God tie vs to be thankfull to men , when we reap the fruits of their faith & loue , yet in comparison , it s no thanks to them ; it is Gods worke in them . Otherwise the most religious and louing men that euer were , if God should leaue them to their owne natures , would quickly shew themselues monsters of impietie and malice , and the Wolues and Beares of the Forrest would as soone merit thanks at our hands as they : in such cases therefore to be thankfull to men for the fruits that we reape of their faith and loue , and to forget God , is to make them the authors of their owne grace , and so to giue that honour to them , which is due to God , an Idolatry too vsuall in these times . And yet we are not to whisper this thanks in Gods eare onely , but we are to professe and acknowledge it , as much as conueniently we may , euen to them that it concernes , to the end we might the more hearten and incourage them therein . And this no doubt is one cause , why so many faint and languish in faith and loue ( especially in time of persecution ) for that there is so litle incouragement of this kinde amongst Christians : we passe by the Graces of our brethren , as though they were not worthy to be regarded , or any notice to be taken of them . And if it be our dutie to ●cknowledge our thankfulnes to God for the Graces of our brethren , the immediate fruits whereof doe not so directly concerne vs , as others , ( for Paul speaks not of their loue to him , but one towards another , ) how much more is it our dutie , to doe it , when we our selues in our owne persons , shall immediately reap the fruits of our brothers faith and loue , when his loue shall directly and manifestly in a speciall manner grow and increase towards vs. VERS . 4. So that we our selues glory of you in the Churches of God , — HE amplifies their former praise , That such was the growth and increase of their Faith and Loue , that he moreouer boasted and gloried of them in the Churches of God. How could this but wonderfully incourage them , to be constant to the end , to consider that their praises , were not onely talked of , but gloried in , and that in no base and profane Conventicles , but in the holy Churches , and Assemblies of God : not by any ordinarie or common Persons in Gods Church , but by Paul , Silvanus , and Timothie themselues , the great and most famous trumpets of Iesus Christ. Who would make the boastings of such Persons in vaine ? Who would not by all possible meanes vphold and maintaine such an honour ? Who would not in the midst of any troubles and miseries whatsoeuer , reioyce and glory in such a fame sounded vpon such siluer Trumpets , in such famous Assemblies ? Let vs then ( Beloued ) learne , to emulate the glory of this Church ; let vs striue after such a profession of Faith , and practise of Loue , that the worthiest in the Churches of Christ , may be prouoked to boast and glory of vs , in all the Assemblies of the faithfull : let vs esteeme this the greatest honour that may be , that Paul should glory in vs , and the Churches of God should ring of our praises ; we neede not then care though all the men in the Earth , and all the Deuils in Hell , doe barke and baule against vs : far be it from vs , to forgo any part of this honour , to stop the mouthes of any hell-hounds whatsoeuer , much more for the purchasing of honour in their mouthes , to giue any cause , that the Churches of God , should speake or heare dishonourably of vs. And though there be now no Pauls in Gods Church , to giue vs such incouragements ; yet let not this euer-the-lesse discourage vs , to tread in the steps of this Church : for if we be like them , God can and will , by some meanes or other , make our names as glorious in the Churches of God , as if Paul himself were liuing , and went from Church to Church , to glory and reioyce in vs. But alas ( beloued ) when we shall compare our selues with this Church , can we thinke that Paul , if he were aliue , would boast of vs , in all the Churches where he should come ? Would he not rather , considering the coldnes of some of vs , and the contempt of Religion in other some , in the midst of many meanes , speake of vs in the Churches of God , with shame and sorrow of heart ? Doe not most of vs so behaue our selues in Gods Church , that we rather deserue to be boasted and gloried of in Ale-houses and Tauernes , and in profane Stages and Theatres , then in the holy Churches of God ? Doe we not most of vs so liue , as if we affected , that Minstrills , Stage-players , Ale-house-knights , and the rest of the rascalitie should glory and boast of vs , rather then the Apostles , Euangelists , and Ministers of Iesus Christ ? rather then Paul , Silvanus , and Timothie ? Let vs in the second place learne of Paul , how to comfort and incourage those Churches and Christians whom we see to grow and increase in Grace : let vs not onely acknowledge and professe our selues bound , to thanke God for them alwaies , but let vs honour their names in all holy meetings and assemblies , that they may see they are respected and honoured for their Faith , and other graces of God : and be we in neuer so high place in Gods Church , let vs account the faith and loue of others , our owne crowne and glory ; let vs boast of it , and glory in it , in all the holy meetings and assemblies of Gods Saints , and striue that the eyes of all Gods Churches , may be fixed vpon them , and their tongues speake of their praises . This is a powerfull and most effectuall meanes to strengthen and confirme them , in the graces of God against all temptations and discouragements whatsoeuer . The neglect of this dutie hath bin no doubt , a speciall meanes , that so many in time of tryall , haue shrunke and fallen from the Faith. It is indeed a weaknes in Christians , to stand in neede of such incouragements ; they ought to be so grounded in that Faith which they do professe , that though all the world should disgrace , and dishonour them for it : yea though they which haue taught and instructed them therein , should discourage them from it , yet they ought constantly , to cleaue vnto the same . But seeing that the humane frailtie of Christians , needs such props as these , especially in time of persecution , we shall be guilty of one anothers fall , if we doe not by such meanes labor to support one another . But far are such from this Apostles Spirit , who are so far from boasting , and glorying , either in those Churches or Persons that grow and increase in the graces of God , that of all other they most despight , and disgrace them , in all the assemblies and meetings where they open their mouthes . — Because of your patience and faith in all your persecutions and tribulations which you suffer . This is the speciall matter of Pauls glorying and reioycing . The faith and patience which they manifested in all their persecutions and tribulations : By which it appeares , that this Church was at this time very much afflicted and persecuted , and that the scope of the Apostles praise , in this and the former verse , is to comfort them in the same , and thereby to strengthen them , that they may perseuere , ( as I haue said before , ) in the grace receiued . He testifieth therefore , that he doth not onely esteeme himselfe bound , to be alwayes thankfull vnto God for them , in regard of their exceeding growth and increase in faith and loue , but also that in the same regard , he glorieth and boasteth of them , in the Churches of God , especially for this , that in the midst of so many persecutions and troubles that they sustained , they shewed so much patience and faith . Faith then and Patience in persecution and tribulation , is the greatest glory of a Christian. They that in the midst of many iniuries and wrongs , disgraces , losse of goods , libertie , hazard of life , &c , for Christs sake , can still notwithstanding by faith apprehend Gods goodnesse and loue towards them , conceiuing neuer the lesse hope in God , bearing neuer the lesse affection , but rather the more to that Faith and Religion for which they suffer , neuer shewing the least repentance for their profession , how much soeuer they suffer for the same , neither murmuring nor repining against God therefore , nor breaking forth through impatience , into any breach of dutie towards God or man. They which haue growne to such an height of Grace , shall be honorable in the Churches of God in a high degree , for their profession . But dishonorable is that profession , and not worthy to be named with any respect or honour in Gods Churches , that in peace and prosperitie maketh some shew and flourish , but when persecution commeth shrinks in the wetting . The Apostle ioyneth Patience and Faith togither , neither can they be sundred in time of persecution , but the one sheweth it selfe in the other : where there is impatiencie in suffring , there appeares no faith but infidelitie : Faith makes Patience , Patience manifests Faith. Neuer say thou beleeuest in Christ , if thou canst not shew thy beleefe in patient suffering for Christ : at least neuer looke that thou shouldst be praised , and gloried of in the Churches of God for thy Faith , vntill it shine and shew forth it selfe in thy Patience . The glory of a Christians faith , doth not consist so much in beating downe and resisting the enemies of Christ , as in a meeke and willing suffering of wrong and euill . If thou suffer neuer so much for Christs sake and the Gospell , though thou shouldst giue thy bodie to be burned for the same , yet if thou do it not patiently but perforce , thou maist be pittied , but neuer looke to be praised for it in the Churches of God. Those sufferings only are celebrated there , wherein a man may liuely behold the very face and liuing countenance of Faith in Patience . VERS . 5. Which is a token of the righteous iudgement of God , that yee may be counted worthy of the kingdome of God , for which yee also suffer . HItherto of the first part of their consolation , wherein the Apostle taketh notice of their persecutions and troubles , praising them for the Graces of God manifested therein . The second part followeth , taken from the happy issue and consequent , which these patient sufferings of theirs did portend . These sufferings ( saith he ) of yours are an infallible signe or demonstration of the great day of Iudgment , wherein , the more patiently you haue suffred for the kingdome of God , the more you shall be reputed and declared worthy of that kingdome for which you haue suffred . What an vnspeakable consolation would the due consideration of this be vnto all that shall suffer for righteousnes sake : that the more they suffer , the more they may assure themselues of a day of publique hearing before the Lord , who will thorowly debate all those iniuries and wrongs , that haue bin offred vnto them , and that not in a corner , but in the face of the world , that this iudgement wherein this cause of theirs shall be heard , shall be a righteous iudgement , not corrupted by bribes , and ouer-swaid by partiall affection , but proceeding according to the equitie of the cause , without respect to the qualitie of Persons ; that in this iudgment shall be called into question , especially their suffrings for the kingdom of God , and that which they haue indured for righteousnes sake , & in obedience to the Gospell ; that in this iudgement the more it shall appeare , that with Patience and Faith , they haue suffred for the kingdome of God , the more they shall be accounted and reputed worthy thereof in Iesus Christ , insomuch as they shall with that praise and glory , before the face of their enemies , be put into the eternall possession thereof , as if they had merited and deserued the same by their suffrings , though the greatest suffrings that euer any Christian hath or can indure , are in deed and truth in themselues no wayes worthy that glory which shall be bestowed vpon them . Rom. 8.18 . and it being giuen , is an inheritance . Matth. 24.3.4 . and therefore not of desert . What an vnspeakable comfort must this needs be in the midst of all persecutions whatsoeuer , when euery particular wrong and iniurie , which here a man shall indure for the kingdome of God , are so many infallible signes and demonstrations of this iudgment ; so that the more they suffer and indure at the hands of men , and the more the Consistories and Iudgement Seats are shut against them , the more cause they haue to be certaine and assured of this iudgement , and the more to reioyce in it . It would be great consolation vnto a Christian heart , and a meanes of much patience and constancie in suffering , if he might be assured , that his cause should come to indifferent hearing , but before men : yet there is far more cause of comfort in the certaine assurance of this iudgement ; and so much the more certaine assurance there is of this , by how much the more vncertaintie , doubt and despaire there is of the other . But this is no matter of Consolation to them that suffer ( though with neuer such patience and confidence ) for the fancies and inventions of their owne braines , or the superstitious inventions and traditions of men , which appertaine to the kingdome of Sathan and Antichrist . They which will reap this consolation in their sufferings , must look to this , that they suffer for the kingdom of God , i. for their obedience and subiection vnto the lawes of Christ their Head and King , manifested in his word vnto their soules and consciences . VERS . 6. For it is iust with God to render in like manner affliction to those which afflict you : 7. And to you which are afflicted , rest with vs — FOr the further confirmation of them in the aforesaid comfort , he here rendreth a reason , why this Patience and Faith of theirs must needs be a manifest signe of the iust iudgement of God aforesaid ; because ( saith he ) it stands with the iustice of God to afflict them , that afflict his seruants , and to giue rest vnto them which are afflicted for his sake , and therefore the more that any do suffer for the kingdome of God , and the more that the wicked preuaile ouer them , the more certaine and infallible signe it is of that great day . So that in this reason he comprehendeth two grounds of the former assertion . The first is this : That it stands with the equitie and iustice of God , to afflict and punish them , which molest and trouble his children for righteousnes sake . God hath stampt in man , who is his owne Image , the print of this iustice . Can a Prince indure , that his Seruant should be abused for doing his will and commandement ? Will he not take himselfe bound in equitie , so far as his authoritie and lawes will stretch , to call them into question that shall abuse him ? If he should carelesly suffer the same , would it not be iudged an vniust thing ? Hath not the righteous God that care of his Seruants , that an earthly man hath ? Is it possible that he that hath written this point of iustice in the brest of man , should neglect it in his owne Person , and suffer his owne Seruants , for obeying his will , to be persecuted and wronged , and that before his owne face , and put it vp ? Yet we see that for the most part in this life he doth so . None more free from iudgement and vengeance then they that persecute Gods Seruants , none liue more merily , none dye with more ease . Why then we must of necessitie conclude , that therefore there must come a day of doome wherein they must answer it . God must needs be a iust Iudge , and therefore the fewer iudgements ouertake the enemies of the Gospell in this life , and the more they triumph ouer Gods Seruants , the more we must learne to comfort our selues , in being so much the more assured and perswaded of this day of iudgement . If there were no other cause to be heard but this , it stands with Gods iustice to heare the same . It would affect and comfort Gods children in their affliction , to behold some present iudgement of God or man , vpon them which persecute them ; and it much dismayeth them , when they see no hope of helpe either from God or man in this life . But this ought to strengthen and comfort them so much the more : for this is so much the greater euidence and demonstration , that in this great day of iudgement , the Lord will render affliction to those which trouble his Seruants . This then is the best reuenge , that Christians can execute vpon their persecutors , euen with faith and patience to suffer persecution and affliction at their hands : for the more they suffer , the more they binde the Lord in his iustice , in this day to iudge and reuenge their cause : so that if Christians by dint of sword could subdue all their enemies , they haue not therein such iust matter of comfort , as in their patient & faithfull sufferings . The lesse we reuenge , the more hath God in iustice , bound himselfe to be auenged of them : and it is great folly to thinke , that we can do our enemies more hurt , then God can and will , if we leaue the reuenge vnto him , vnto whom indeed it appertaineth . The second ground of the former Assertion is this , that as it stands with the iustice of God to punish them that afflict & persecute his seruants ; So it stands no lesse with his iustice , to giue vnto his seruants which are troubled and molested , rest and quiet , of which , the lesse hope and assurance there is in this life , the more cause there is , to assure themselues of it in another life , and therefore to expect that day wherein , they shall be put into a full and eternall possession thereof . It is no such comfort to the soule of an afflicted Christistian , to be perswaded that God will render vnto the wicked enemies , affliction for affliction , more comfort it would bee vnto them , to see some signes and tokens of their repentance and forgiuenesse . But this is the strength and life of Christian consolation , that the more sorrow and trouble , that they sustaine for Christs sake and his kingdome , the more pledges and demonstrations they haue therein of their owne eternall rest and happinesse ; for howbeit our sufferings ( as is formerly declared ) are farre from meriting any such matter , yet it is iust with God , to giue them rest and quiet , which haue beene content patiently to suffer for his sake ; no man shall suffer in vaine for Christ , but the more he suffereth ( if hee suffer for the kingdome of Christ ) the more securitie and assurance hee hath of eternall rest in heauen , which all those want , which want that grace ; neuer looke thou to enter into this rest , except thou canst with patience and faith indure trouble and disquiet for the kingdome of heauen . He sheweth what manner of rest this shal be , by way of comparison , in these words with vs .i. It shall be such a rest and quiet , as is prepared for vs that are Apostles and Euangelists , and such , as together with vs you shall certainely enioy ; This must needes increase their consolation exceedingly : there are no true Christians , but are perswaded the Apostles and Euangelists shall in this great day be in most happy condition : neither can they desire to be in better estate ; wouldst thou then be sure to rest with Paul , Siluanus , Timothie and the rest of the Apostles and Euangelists : thou must learne with patience and in Faith , to suffer persecution and tribulation , when the Lord shall call thee thereunto , for that Faith and Religion which thou hast learned of them ? for the Lord hath not prepared a higher heauen for them , and a lower for vs , but we shall rest together with them in the same heauen , if together with them we shall suffer in this life , for that kingdome which they in the Gospell haue called vs vnto . — When the Lord Iesus shall bee manifest from heauen , with his mightie Angels . 8. In flaming fire — That the consideration of the day of doome ( the manifest signes whereof they were to behold in their patient induring of persecution ) might the more comfort them , and strengthen them in their troubles . The Apostle concludeth this second part of their consolation , with a digression into a description of that day of iudgement , euery part whereof containeth great matter of comfort to all the afflicted and persecuted seruants of God , and no lesse matter of feare and horror to all their enemies , if they had grace to apprehend the same . The first part of the description declareth who shall be the Iudge : euen our Lord Iesus himselfe in his owne Person , euen he who loued his Seruants so dearely , that he gaue his life for them , yea did vndergo his Fathers wrath for them , which was for the time a Hell of Hells vnto him : and therefore the more gracious , and louing and mercifull , he hath shewed himselfe vnto them , the more mercilesse and cruell , will he in this iudgement shew himselfe vnto their aduersaries . Whom could the afflicted Seruants of Christ more desire to sit in iudgement , then their owne deare Sauiour , for whose sake they haue suffered so many indignities ? Whom can the enemies of the Gospell more feare , then him whom in his Seruants they haue most dishonoured and despighted ? No doubt but in this day , they would rather choose any , to be their Iudge then Christ : yea , they would hope for more fauour and mercy from the Diuels themselues , then from him . Let vs then ( if euer the Lord shall exercise vs in the same manner ) comfort our selues in this , That Christ himselfe will in his owne Person , in this day , come to iudge the cause betwixt vs and our enemies . It were great matter of consolation , if we were assured but of this , That Christ would raise vp some iust man vpon earth to doe it ; or send a Saint , or an Angell from heauen for that purpose ; but this must needs be an exceeding comfort , That Christ in his owne Person will come to sit in iudgement vpon our aduersaries , and will not put the matter ouer to Vnder-Commissioners . Let vs then take heede , lest in our sufferings for Christs sake , we breake not out through impatiencie or distrust , into any sinne against Christ : for this is the greatest aduantage that we can giue to our aduersaries , and a signe that we doe not so much suffer , ( how iust soeuer the cause be ) for Christs sake , as for our owne fancie : for how can that man say , that he suffereth for Christs sake , when in his suffring for his sake , he will not for his sake forbeare such and such sinnes which Christ forbids ? Can he in his suffrings comfort himselfe in the consideration of this iudgement , when in and by occasion of those sufferings he rebels against the Iudge ? The second part of the description of the latter day followeth , wherein is set forth the glorious manner of Christs comming to iudgement , consisting of three parts . First , he shall manifest himselfe from heauen : i. shall appeare to the eyes and senses not onely of the godly , but the wicked , and they with these eyes of theirs shall behold him comming from the highest heauens , in that maiestie and glory , wherein he now sitteth at the right hand of his Father , and not in that base and contemptible estate , wherein he first shewed himselfe , when he tooke our nature vpon him . So that Christ will sit visibly in iudgement in this day , and that in all the sensible glory that may be : he shall then shew himselfe in all his maiestie to euery mortall eye : then shall the godly behold and see , that their trust and confidence in him , in the midst of all their greatest afflictions , was not in vaine : they shall then haue cause to triumph and glory , that they haue ( though through many reproches and contempts ) serued so honorable and glorious a Lord. How then shall the wicked enemies of Christ hang downe their heads , that haue scorned and disdained his Seruants , as if they had serued some base and contemptible Master ? Verily so vile and base is the seruice of Christ in the eyes of some , ( yea and of some that would be reputed Christians ) that it were lesse disgrace for a man ( in their eyes ) to serue a hangman , then to serue Iesus Christ. Iudge you how such will looke , and what they will thinke , when they shall behold Christ comming from heauen , and reuealing himselfe in all his maiestie and glory , and that to sit in iudgement vpon them ? Let this then be our comfort in all our tribulations , that howsoeuer Christ now haue the heauens drawne as a curtaine , or vaile betweene our eyes and him , which is the cause that makes the enemies of his Gospell , so bold and sawcie with his Seruants , yet that the more he hides himselfe now from the eyes of persecutors and wicked men , the more gloriously he will manifest and reueale himselfe vnto them in this day , to the greater glory of his humbled Seruants , and the greater shame and confusion of all their enemies . The second degree of his glory , consists in the traine that shall accompanie and assist him in this iudgement ; All the mighty and powerfull Angels of Heauen : These shall be present as so many Sargeants , Bayliffs , Officers at Armes , Sheriffs and Executioners in this great Assise . If therefore it be so terrible to guilty prisoners , to behold an earthly Iudge in his scarlet robes , attended vpon with the Iustices , Sheriff , and other Officers of Peace , how fearefull and terrible will the sight of this Iudge be , manifesting himself from heauen with such a mighty host and glorious armie of Angels ? If the appearance but of one Angell , and that in peace , hath bin so terrible , euen vnto Gods owne children , as appeares Luc. 2.10 . & 1.30 . Iudg. 13.6 . how terrible shall the appearance of all the Angels in Heauen be vnto the wicked in this day , when they shall come with Christ from heauen to be executioners of his eternall vengeance vpon them ? For their Office at this time , is set downe in the Parable of the tares . Mat. 13.41 . It is not then possible for them to auoide the presence of this Iudge , but they must needs appeare before him , where there are such Officers , as these , to apprehend and attache them : though they should run into the clefts and hollowes of the rocks , or could cause the mountaines and hills to couer them , these Angels could pull them out : though they had wings like to an Eagle to flie away from this iudgement , these winged Cherubims would ouer-flie them : though all the wicked should conspire and band themselues , as it were one man to resist the proceedings of this Iudge , there is not the weakest of this heauenly armie , but will be found strong enough to binde them hands and feet in chaines & fetters of yron : and therefore the Apostle calls them , powerfull Angels ; how truly see 2. King. 19.35 . Act. 12.23 . What an incouragement then would the consideration of this be vnto any that are vnder persecution for the kingdome of God , if they had grace but to beleeue this ? If poore men suffring wrongs at the hands of great men that liue amongst them , could be assured of this , that the King himselfe taketh notice of those wrongs that are offred vnto them , and will without faile vpon such a day come in his owne Person , with all the Court and Councell , Iudges and Officers of State , to call the matter into question , and to sit in iudgement vpon the same , would they not thinke themselues happy , yea and the more wrongs they haue sustained , the more happy , in regard that the more they haue indured , the better they are sure it will be for them , and the worse for their enemies ? What infidelitie then is this , that we should haue so sure and certaine a word of Christs owne comming , and of his comming accompanied with all the glorious and powerfull traine of heauenly Angels , to sit in iudgement vpon them which shall persecute vs , and to giue rest eternall vnto vs , euen in regard of our troubles , and yet we should murmure , repine , fret , greeue , yea and basely often denie and forsake the cause of Christ , rather then suffer for it ? Is it possible ( beloued ) that any Christian that is perswaded of this truth , and thinks of it seriously , should be daunted or disquieted , or put out of any of Gods wayes , for the persecution of wicked men , be they neuer so mighty , and neuer such politicke aduersaries , and be they able to set neuer so great a glosse vpon their proceedings ? It is to be feared ( beloued ) that many from time to time , which seeme to be most forward in the profession of the Gospell , that thinke this glorious comming of Christ with his mighty Angels , to the end and purpose here expressed , to be no better then some old wiues fable : otherwise it were not possible , that euery feare of trouble & molestation should make so many start aside like a broken bowe , from the profession or practise of that truth which formerly they haue giuen testimonie vnto , but it would rather make them so much the more resolute and confident in the same , by how much the more trouble they shall see to pursue the same , or any part thereof . The third degree of his glorious comming is in the manner thereof , which shall be most fearefull and terrible , euen in flaming fire , which sheweth the extremitie of his wrath , against them which he shall come to sit in iudgement against ; they are not in iest that fling fire-brands : terrible euen to Gods owne people was his giuing of the Law in thunder & lightning ; but a thousand thousand times more terrible will his comming in this fire be , vnto the wicked transgressors of that Law. To haue bin in Sodom and Gomorrah , when fire and brimstone fell downe from heauen vpon them , Gen. 19 , could not be so terrible as this must be vnto those wicked men , that shall stand vpon the earth in that day , and behold this comming of his , who would then if they might be put vnto it , choose rather to leape into burning Aetna , then stand in this presence . Let the consideration of this make vs to run , euen through fire and water , rather then displease this Iudge . Let vs , the more fiery trialls and persecutions that wee shall indure for this Iudges sake , the more rejoyce in the expectation of this his comming , and be armed against the terror of it . Let no flame kindled by the wrath of any man , make vs doe any thing that may prouoke this irefull Iudge . — Rendring vengeance vnto them , that doe not know God , and which obey not the Gospell of our Lord Iesus Christ. The third part of the description of the latter day of doome followeth , wherein is set downe the end of Christs glorious comming in manner and forme aforesaid , to iudgement : which is twofold . 1. To render vengeance , or to be reuenged vpon some . 2. To be in a speciall manner glorified vpon other some . The first act then and end of Christs comming in flaming fire , is to be reuenged vpon some sort of Persons .i. in that manner to proceed in iudgement against them , that those men vse to doe which are possessed with a furious and reuenging Spirit , euen with all rigor and extremitie , to seeke their mischiefe and vtter ruine . For it is the nature of reuenging mindes , to seeke onely the hurt and euill of those which haue prouoked them : and the greater and more powerfull they are , the more fearefull will the vengeance be which they shall inflict . The wrath of a King ( saith Solomon ) is as messengers of death , and like the roaring of a Lyon ; what then is the wrath of the King of Kings , the Lyon of the Tribe of Iudah ? Verily if a man were naked in the wildernesse , and all the Lyons , Lyonesses , and their whelps roaring about him ready to teare him in thousands of peeces , it were not so fearefull , nor so much euillnes to be expected , as when this lyon shall roare vpon him , and come in such a fierce and furious manner to be auenged of him ; and the more terrible the auenger shewes himselfe to be , the greater vengeance is feared , and the lesse hope of mercy . If we see one come gnashing his teeth at one , and with a furious rage running at him with a naked sword , we presume that the vengeance that this man intends to execute , is no lesse then death , and that the blood of the partie can only quench the flame of his wrath ; what then will quench the wrath of this Person , who comes in flaming fire from heauen , with all the powerfull armies of glorious Angels , to be auenged of all his enemies . If the least offendor had 10000 hearts , it were not the blood of them all could quench the fire of this auengers rage against him : If it were possible for him then to weepe a Sea of teares , yet there would be no hope thereby to mitigate the wrath of this auenger , or to moue him to relent , when he shall come in such a manner as this , to render vengeance : then shall the chamber dore be shut , and it will be too late for the foolish Virgins to cry , Lord , Lord , open to vs. Mat. 25.11 , 12. Hence then we are to note . That howsoeuer in this life the Lord shewes himselfe a miracle of patience , suffering infinite and innumerable indignities and dishonors to be offred , both to himselfe and his seruants , and howsoeuer the wicked enemies of his Church and Gospell , do no more feare his threats in the word , then the arrow that a scarcrow threatens to shoot , yet when this day shall come , they shall finde it verified in him , That patience wounded , becomes furie : so that the more he hath indured and suffred at their hands in this life , the more wrath and furie shall breake forth against them in this day . This then is the day of the Lords wrath and vengeance , and this is it that Gods children are to expect , and to rest in hope of . They are not to hope & expect , that God will in this world be auenged of their enemies , seeme they neuer so desperate ▪ and incurable : but thus ought euery good Christian to stand affected towards their persecutors and wickedst enemies , to desire their repentance in this life , and to rest satisfied with that vengeance , that this Iudge will be sure ( if they repent not ) in that day to render vnto them . And surely they doe not beleeue the truth of this Gospel as they ought to do , that are their owne auengers , and will not waite this day of the Lord ; for if they did not either thinke , that Christ will not at all reuenge their wrongs , or that he will not do it so thorowly and effectually , as their enemies deserue , or that themselues were more wise and able to auenge their cause then Christ , they would not be so hastie and headie as they are , in reuenging their owne wrongs . But such must know , that the lesse patience and faith they haue shewed in those persecutions and wrongs , which haue bin offred vnto them , and the more they haue broken forth into reuenge of their owne quarrels , the more they haue cut off from themselues the comfort of this doctrine : for in so doing , they haue done so much as lies in them , to preuent the Lords vengeance vpon their enimies , and to pull it vpon their owne heads in this day , insomuch as they haue more cause to feare , that the Lord will come in flaming fire to be auenged of them , rather then their enimies , seeing they in reuenging themselues vpon their enimies contrary to Gods will , haue themselues as much prouoked God , as their enimies haue in wronging them ; so that thou canst not doe thine enimie a greater pleasure , then to auenge thy selfe vpon him : for though thou maist in this day see the Lord auenged of him , for the wrongs he hath done thee , yet what comfort will that be to thee , when thou hast cause to feare , that thine enimie also shall see the Lord auenged vpon thee , for reuenging thy selfe vpon him . If Christians in their hot , and vnchristian blood , would but meditate of this , it could not but be a strong bridle and curbe vnto many violent and outragious distempers , that they vse to breake forth into , in the wrongs and iniuries , that are offred vnto them , wherein commonly ( through the iust iudgement of God ) they often discouer the very same corruption and wickednes , which they reuenge in their enimie , to be in a greater measure in themselues , and in the same kinde in a higher degree , do sinne both against God and their enimie . Is any thing more common , then for men and women , yea Christians , yea speciall professors of the Gospell , in reuenging the pride , the malice , the disdaine , the contumelious speeches , furious acts and deeds of others , to discouer greater pride , malice , disdaine , contumelie and furie in their owne words and deeds ? What ? Can such comfort themselues , in the consideration of this comming of Christ to render vengeance , to them that haue wronged them , when themselues by this occasion haue shewed themselues , as deep offenders against God and their enimie in the same sin ? Such onely then can reap comfort to themselues , in Christs comming to render vengeance , vnto whom that praise is due , which the Apostle here giues to these Thessalonians . i. Such as manifest patience and faith in all their persecutions and afflictions . And if those can haue no comfort herein , which shall through impatiencie and infidelitie reuenge euident wrongs and iniuries ; what comfort can they haue , that reuenge themselues vpon their neighbours for imaginarie and conceited wrongs , for doing no more then they may do , yea many times for doing that which they ought to do , and which they should haue answered to God if they had not done . This vengeance is set forth and declared more specially . 1. By the Subiect . 2. By the Matter . 3. By the Place . The Subiect of this vengeance are the Persons vpon whom the Lord will execute the same in that day ; and they are such as know not God , or such as obey not the Gospell of our Lord Iesus . Concerning the first : God is in himselfe of an infinite and incomprehensible maiestie , and therefore cannot perfectly be knowne of Men or Angels . See to this end 1 King. 8.27 . Iob 11.7 . Exod. 33.20 . Ioh. 1.18 . & 5.37 . & 6.46 . yet he hath in some degree manifested and made knowne himselfe in his workes , wherein men if they were not more brutish then horse or mule , might clearely behold and see , That God is an infinite maiestie , almighty , all-sufficient , the Creator and supreme Gouernour of the whole world , him , in and through whom they liue and breath and haue their being , the author and fountaine of all goodnesse , most worthy of all honor , obedience , and loue : That he is a God that loueth Religion , truth , honestie , humilitie , iustice , mercy , charitie , loyaltie , chastitie , sobrietie , and such like other vertues in men , and will blesse men for the same : That he hateth and detesteth in men , all profanesse , falshood , dishonestie , pride , iniustice , crueltie , oppression , disloyaltie , vncleanesse , drunkenesse , and such like vices , and will curse all them that are giuen vnto them : And that he hath prouided Heauen , a place of euerlasting happinesse , for those that shall doe his will ; and Hell , a place of euerlasting torment , for them which shall offend him . To omit many other matters concerning God , which are clearely reuealed in his workes , euen to the senses of men that haue the vse of reason , and do not wilfully shut their eyes against the light : what sauage and brute creatures are all those , that in the midst of these meanes , haue no knowledge of God at all ? That this God should be as a stranger vnto them , yea as one that they had neuer heard of ; that they should haue no sense or apprehension of his Maiestie , Power , and goodnesse , when all their senses are daily and hourely filled with the same ; that they should liue and delight in those sinnes , which the very light of their Consciences tell them are displeasing to God , and yet be no more afraid of God therefore , then of a painted Beare or Lyon. Were not that a strange childe , that being brought vp from a tender one in the house of his Parents , being fed and clothed by them , and euer receiuing from them all the kindnesses that Parents can yeeld vnto a Childe , and yet this Childe should not so much as know them , or looke vpon them , but demeane himselfe vnto them , as vnto meere strangers , such as he had neuer seene nor heard of , passing by them without so much , as looking towards them , respecting the seruants and dogges in the house more then them , delighting most in that which he knoweth will vex and anger them , hating their presence , and no more affected with any good receiued from them , then with a straw or rush ; what a monster of children would euery one iudge this to be ? Wert thou the Father or Mother of such a Childe , what wouldst thou do ? Verily , such children are most of vs vnto our God. We liue in this world , which is the house of our God , yea in his Church , which is his Presence-chamber , no earthly Father can possibly shew more kindnesse to his Childe , then our heauenly Father doth vnto vs , nor can so much by his kindnes manifest himselfe to be a Father as God doth vnto vs , and vnto all mankind : and yet for all this , we liue as though we knew him not , we neuer looke after him nor regard him , we are no more delighted with his presence , affected with his kindnesse , nor more studious to please him , no more fearefull to displease him , then if he were no bodie , or worse then the worst of all creatures , as if he were one that we neuer receiued , nor expected the least good at his hands , or one that we would not be any wayes beholden vnto though we might ; the more he offers vs meanes to know his Maiestie , Power , Goodnes , the more we shut our eyes against them , pleasing and delighting our selues in our ignorance , as a matter of great aduantage vnto vs. This is the condition and estate of the greater part of the world , if you looke into their liues and conuersations , they are as it were without God in the world , as men that had not the least sense or apprehension of a God , or had neuer heard of him , or that all that they had heard of him were but fables . Is it any maruell then , if the Lord hauing shewed himselfe so kinde and louing a Father vnto all mankind , shall be seuerely auenged of such , as in the midst of so many meanes will not know him ? Oh let the consideration of this moue euery one of vs , to bewaile our ignorance , and to seeke after the knowledge of God aboue all things . For if we will not know him in his goodnesse in this life , we shall feele him in his wrath in another life . Ignorance of God in this day of Doome will be no plea for vs ; for it shall be one of the Articles of condemnation against vs , that we know not God. The second sort of Persons , that Christ will come in flaming fire to be auenged of , are such as obey not his Gospell . i. such as will not accept of those conditions of Saluation that are offred in the Gospell . In the Gospell euerlasting Saluation is offred to all sinners , that will beleeue in Christ , forsake their sinnes , and yeeld obedience to the Ordinances of Iesus Christ , set downe in the writings of the Prophets and Apostles ; when therefore , God shall out of his word , conuince our consciences that we are sinners , and haue offended his Maiestie by our sinnes , and when God shall offer to be reconciled vnto vs , to pardon and forgiue our sinnes , to saue our soules from Hell , yea to bestow euerlasting happinesse in Heauen vpon vs , if so be we will forsake our sins , acknowledge Christ Iesus , for our Lord and Redeemer , and be subiect to his discipline ; when God shall send to this end , his Ministers , Messengers , and Embassadors , to offer vnto vs these conditions , yea to intreat and beseech the acceptance of this Grace , and yet we will not accept of them , we will not haue Christ Iesus to raigne and rule ouer vs , we will not ( whatsoeuer follow vpon it ) forsake such and such sinnes , but whether God will saue , or not saue vs , we are resolued vpon our owne courses , and if we may not be saued without any such conditions , we will not be beholding to God for our Saluation , but will put it to the aduenture , either to haue it vpon what conditions we our selues please , or go without it : this is to disobey the Gospell , and to trample the blood of the new Testament vnder our feet : this is directly to sin against Christ Iesus ; and therefore such of vs can expect no other Doome from Christ at that day , but fearfull vengeance . For vpon whom should he auenge himselfe , if not vpon them , which cannot content themselues to haue sinned against God , and so to haue prouoked him , but despise the meanes of his grace and fauour when they are offred , purposing still to continue in their sinnes , whatsoeuer come of it . This is the fearfull sin of many that liue in the Church of God , and professe themselues Christians , yea and that looke to be saued by the blood of Christ , who notwithstanding liue and delight ( and so purpose to do ) in such sins , as they know are forbidden in the Gospell : they can be content , yea they looke for that Saluation by Christ , which is promised in the Gospell , and that the Couenant on Christs part should be performed vnto them , but they are resolued not to keep any Couenant on their owne part . And those for the most part that most disobey the Gospell , and that shew most contempt to the Ministerie and dispensation thereof , and are the greatest enimies that may be to the principall Ordinance thereof , do most presume of that Saluation which therein is offred . But let vs know that it is not a naked profession of the Gospell , or a bare beleefe that can pacifie the wrath of this Iudge in that day , but it must be such a profession and beleefe , as manifesteth it selfe in obedience vnto the Gospell . If it were possible for a man ( as it is not ) truly to professe , and vnfainedly beleeue the Gospell , without obeying of it , yet that shall not saue him , he must obey it also . The Gospell containeth not matter of knowledge and Faith onely , but of practice also : and therefore so many as desire to be free from the vengeance and furie of this Iudge , had need in that regard to be acquainted with the Gospell and all the Ordinances thereof : ( for how can they obey that which they know not ? ) and they had need with all diligence and care to be conuersant in the reading and hearing of the writings of the Euangelists and Apostles , of Moses and the Prophets , for they are they , which testifie of this Gospell , and in them is fully and most clearely declared , what manner of obedience is to be performed thereunto : Also the word here translated , to obey , originally signifieth , to hearken vnto , which is when we set our selues diligently to heare a matter , that in our owne estimation , much concernes vs to know , either for the procuring of some speciall good vnto vs , or the auoyding of some feared euill , and so it is translated by the best Interpreters , and that neither vnfitly , nor disagreeing in substance from our owne translation . For they can neuer be said to obey the Gospell , that doe not hearken vnto the same , especially when God by his publique Ministers , as it were his Embassadors and Heraulds , proclaimes the same in their Assemblies ; and they which haue the grace to hearken after the same as they ought to do , cannot but do their best indeuour , to obey the same . Fearefull then must their estate needs be in this day , that are so far from , either obeying or hearkning vnto the Gospell , that of all other Persons , they most hate and despise them which are Messengers of the same , as though their feet , yea and their tongues were accursed , that bring them any tidings thereof . This Gospell is here called the Gospell of our Lord Iesus Christ. It is not ( beloued ) our owne Gospell which we preach vnto you , and call you vnto the obedience thereof : but it is the Gospell of our Lord and our Sauiour , and that which we must submit and subiect our selues vnto , if we looke for Saluation from him . When the Gospell requireth any thing at your hands , which shall any wayes crosse your corrupt desires , you are presently offended , and incensed against vs , that are the poore Ministers thereof , as if it were our owne Gospell , and the law of our owne will which we propound vnto you . But know you this , whosoeuer you are , that it is Christ Iesus our Sauiour , that in our Persons you are offended withall , and against whom you rebell , in despising that Gospell we teach vnto you : know you also that in your obedience and subiection to that Gospell , which we preach vnto you , you are not subiect and obedient vnto vs , but ( except you be reprobates ) vnto your owne Lord and Sauiour , who requireth onely this obedience at your hands , tying the euerlasting saluation of your Soules , and the merits of his passion thereunto . To conclude this point then : Seeing that Christ will come in flaming fire , to be auenged of them that shall not obey his Gospell , let the terror of that fire make vs run through water and fire , rather then disobey the same . And though the Deuill and Antichrist , and all his accursed imps and limmes , should come in flaming fire against vs for obeying this Gospell , yet let vs assure our selues , that it will be more easie for vs a thousand times , to frie in their flames , then to burne in this . The fires that they kindle , do soone go out ; and in the greatest heat and sense of them , men haue receiued that comfort , that they haue sung for ioy : but this fire shall neuer be quenched , and he that feeles but the least degree of the heat thereof , is not capable of the least comfort , but in it there shall be euer howling and crying , and gnashing of teeth . And therefore great folly it is , to leap out of the one fire into the other ; far greater then if a man , to auoide a showre of raine , should plunge himselfe into a whirlepoole ; or for feare of being scalded in a vessell of luke-warme water , should leap into a furnace of boyling lead . VERS . 9. Which shall be punished with euerlasting perdition — HItherto of the Persons , vpon whom Christ will be auenged in this great day . The matter of his vengeance followeth , which is euerlasting destruction or perdition , that is , the vtter ruine and confusion of the Parties . This is the extremest reuenge , when one seeks after the vtter perdition and ouerthrow of them whom he hates . Many haue indured much euill at the hands of auengers , and yet in time haue recouered themselues againe , and held vp their heads : but he that falls into the hands of this auenger , shall neuer be able to hold vp his head againe : for he breathes after the vtter ruine and ouerthrow of the creature , and he is able to effect the same , and therfore will bring it to passe . And yet if this perdition and destruction were temporarie , if in the same , a man might perish , as the beast doth , it were the lesse : but this is an euerlasting perdition , wherein a man shall be for euer and euer in destroying , and neuer be destroyed ; for euer and euer dying , and neuer dead ; for euer and euer burning , and neuer burned . What a horrible condition is this ? How would this ( if we had grace to beleeue it ) be as a goade in our sides , to force vs to seeke after the knowledge of God , and to yeeld all possible obedience to the Gospell ? The feare of hanging , burning &c , ( though they be paines that last but a moment in comparison ) is powerfull to restraine many a lewd and wicked nature , from murther , theft , treason , witchcraft &c : but alas , if it were possible for a man , to be hanged or burned a thousand times one after another , all these deaths would be nothing to this destruction . Doest thou then beleeue the truth of this which the Apostle here affirmeth ? If thou do not , thou art no Christian , but a very Infidell : if thou do beleeue it , how comes it to passe that thou seekest no more after the knowledge of God ? yea that thou hatest to know God , and affectest to be ignorant of him ? How commeth it to passe that thou liuest in disobedience of the Gospell , and resoluest so to doe ? Though thou couet thy neighbours Oxe and his sheep , yet thou wilt not steale them ; though thou malice and hate thy neighbour to the death , yet thou wilt not murther him , because thou perswadest thy selfe that thou shalt be hanged for it , if thou do so ; and though there may be some possibilitie of concealing the matter , or of flying from the Iudge , yet thou wilt not put it to the aduenture . Thou saist thou beleeuest , that Christ at the latter day will come in flaming fire , to punish with euerlasting perdition , those which know not God , and which obey not the Gospell of Iesus Christ , and yet thou art ignorant of God , and despisest the Gospell , which plainly manifesteth , that thou esteemest of this which the Apostle here affirmeth , as an old wiues fable , whatsoeuer thou pretendest to the contrary , and therefore that thou art but a masked Infidell . But they that will not beleeue this doctrine , shall one day , to their eternall horrour , feele the truth of it . Let so many of vs , as feare the Lord , and tremble at his word , often meditate of this : If a man should be condemned to lye for a thousand yeares togither vpon a soft fether-bed , and during all that time should heare nothing , but the sweetest musicke that may be , yet he would choose rather to dye a dogs death , then to indure the wearisomnesse thereof : how shall a man then beare this Iudgement , to lye in the burning lake of Gods wrath , in vnspeakable torment , not for a thousand yeares , but for euer and euer ? If an houre in torment seeme a yeare , how long will this houre seeme , that shall neuer haue end ? But when a man hath indured it , as many thousands of yeares , as there be starres in the heauen , or drops of water in the Sea , yet he shall be no more neere his end , then he was at the very first moment of his torment . Those , that are but common and indifferent wise men amongst vs , vse to dislike and condemne the courses of those mens liues , ( how iolly and pleasant soeuer they be in the same ) whereby they hazard and ruinate their estates , and follow desperate and break-neck courses , by meanes whereof , their liberties and liues are indangered : oh that any Christians then should be so brutish and without vnderstanding , as to approue either in themselues or others , those wayes and courses , that directly lead a man , bodie and soule to this eternall ruine . — from the presence of the Lord and the glory of his power . The third Argument , whereby he amplifieth the reuenge aforesaid , is from the place wherein they which know not God , nor obey the Gospell , shall suffer eternall destruction , which is here described by the priuation of Gods presence , and of the glory of his power . The meaning whereof is thus much . That they shall for euer and euer be tormented in such a place , where they shall be euer remoued from the gratious presence of God , and shall neuer behold that glorious power of his , which he manifesteth in the eternall glorifying and blessing of his Saints in heauen : such shall be the detestation and hatred that the Lord shall beare towards them , that he will not indure them to abide in his presence , but will shut them vp in eternall darknes , where the light of his gracious countenance , and his sauing power ( which is the glory of his power ) shall neuer shine vnto them ; so that the Lord will neuer looke after them , neuer come vnto them , neuer so much as cast his eye towards them , nor the place where they are : nor shew the least part of his glorious power in that place , to the mitigating of their torment , but will leaue them altogither to the power of the Deuill , and to the comfortlesse presence of damned Spirits , where they shall see nothing , but horrour and confusion , nor heare any thing , but howling and crying and gnashing of teeth , without the least hope of any comfort from God , out of whose presence , they are for euer and euer excluded and thrust out . What a fearfull vengeance is this , that Christ in that day will execute vpon the wicked persons aboue described ? How should the consideration of this , restraine all good Christians from reuenging their owne quarrels vpon the enemies of the Gospell , though they had neuer so much power to do the same ? For can a Christian heart desire a greater vengeance then this , vpon any how wicked soeuer , and what wrongs soeuer they had done them ? If God should giue vp our enimies into our owne hands to do with them what we would , would we if we could , be more auenged of them , then Christ will be for our sake ? Certainly it is not possible for the most malicious curser and banner that euer was , to desire a greater vengeance then this . How wonderfull malicious then are all such , as professe that they beleeue thus much , & yet thinke it not inough , vnlesse they also may adde something more vnto this vengeance ? It is a world to see how Christians vpon euery trifling occasion , are ready to flie at the faces of them which trespasse against them , and against the expresse will of God , to reuenge their owne causes , as though either they did not beleeue , that Christ would execute any such vengeance vpon them , or that if he would , yet that it were not vengeance inough for any trespasse committed against their persons . Whensoeuer therefore any enemies of the Gospell , shall offer wrong vnto vs in words or deeds , let vs leaue the reuenge to this Iudge , who will either in this life make them repent it , ( yea more repent it then we could make them , though we had power to hang them for it ) or else he will make them eternally to rue it in the world to come which is a greater vengeance , then the most spitefull and malicious stomacke that euer was ( if he knew or beleeued what it was ) could wish vnto him , he hateth to the death . If a man for some pettie trifling wrong done vnto any of vs , should by the Magistrate be cast into prison for our sake , there to be reserued till the generall Assises , then to be hanged without any hope of pardon , except he yeelded full satisfaction vnto vs , as much euery way as we would require , would not this punishment content vs ? Would we not ( if we had any good nature in vs ) be grieued that he should for our cause suffer so much ? Were we not monstrously malicious , if notwithstanding all this , we should desire to be farther auenged of him , by reuiling and beating him in the prison , by misvsing him in his wife , children , goods , and good name , all that we can ? There is not ( beloued ) any man , that doth offer vs the least wrong , but Christ our Lord , doth thereupon binde him by stronger bonds , then if he were in fetters or stocks , to be forth comming at the great day of Doome , and then purposeth to be reuenged on him , in the extremest manner , euen with eternall destruction , from the presence of his face , except he truly and vnfainedly repent . And is not this inough to content vs ? Are our hearts so full of rancor and spite , that notwithstanding that we know and beleeue thus much , yet we cannot be quiet in our mindes , except we our selues also flie vpon him that hath wronged vs , euilly intreating him in words and deeds ? Should it not rather pitie vs , to consider , that for our sake , and for that he hath done to vs , he should be in danger , to be eternally damned in Hell ? Let this malice be far from all Christian hearts , and that it may be far from ours , let vs often meditate vpon this first end of Christs comming to iudgement . VERS . 10. When he shall come to be glorified in his Saints , and to be made wonderfull in all them that beleeue — IN these words are contained the second end of Christs comming to iudgement , which is the glorifying of his Saints . The violence of his rage and furie against the wicked , doth not make him forget his grace & loue to the godly , but the more he shall in that day manifest his wrath and furie against the one , the more shall his wonderfull grace and loue breake forth towards the other . To be glorified in his Saints , and to be made wonderfull in them that beleeue , is in such a manner to glorifie them , that all the world shall wonder and be astonished at that vnspeakable glory , wherewith he will glorifie them , and in their glory , glorifie himselfe But what ! Will not Christ also be glorified and made wonderfull in the damnation of the wicked ? Yes , out of all question , the Lord shall reap wonderfull glory in the vengeance that he shall execute vpon them . The wrath of Christ shall be a wonderfull wrath , the torments and iudgements inflicted vpon them shall be wonderfull ; men will then wonder , and be astonished with wondering , that that God , who in this life hath shewed himselfe so patient and gentle vnto sinners , should be so exceedingly wroth with them : the wicked themselues will wonder at his furie , and happily at their owne gracelesse folly , in despising the meanes of their owne Saluation : the godly shall wonder at the most glorious iustice of God , and magnifie him for the same : yea the confusion of the wicked in this day , shall be one part of that glory whereby the Lord will be made wonderfull in his owne Saints . For , for their sake , & the wrongs that they haue offered vnto them , shall their iudgement be the heauier ; but there will be incomparable more cause of glorifying God , and of wondring at the glory of his Maiestie in the Saluation of beleeuers : for alas , the wicked in that day , shall haue but their deserts : but this is the wonder of wonders , that the Lord should bestow such infinite and exceeding glory , vpon those that beleeue , without the least merit on their part : yea when on their owne part , they haue deserued the same vengeance , that is inflicted vpon the reprobate . What a glory must this needs be vnto Christ ? How shall it fill the mouthes of all the Saints and Angels in heauen with the praises of this God ? How shall the Saints seeing their owne glory , and the glory one of another , wonder at their owne glory , wonder at the glory one of another , and wonder at the incomprehensible loue of God towards them therein ? How shall the Potentates and great Princes of the earth , that haue despised and trampled vnder their feet in this world , the poore seruants of Christ , now wonder at their glory ? How shall all the Deuils and damned reprobates , to their greater torment , wonder and be amased thereat ? Oh how wonderfull shall the Lord be in this day , to all the world , in that glory , which then he will bestow vpon his despised and contemned Seruants . Howsoeuer then the Lord in this world , doth glorifie himselfe by many meanes , howsoeuer he is glorious and wonderfull , not onely in the creation of the world , but also in the generall & particular gouernment thereof : yet in this day , he will exceed in glorifying himselfe , in & by that speciall glorie , that he will then bestow vpon his seruants . All his glory shal be their glory , & he will be made glorious & wōderful , by the reflectiō of that wonderful glory which in that day he wil bestow vpon them . But what Persons are they that Christ will bee glorified and made wonderfull in ? Saints and beleeuers : Saints and beleeuers are all one ; A man cannot be a Saint , that is not a true beleeuer : and he doth not truely beleeue , who doth not so beleeue , as that vpon the same he become a Saint . A Saint then is he , who euen in this life forsaketh his sins , and endeuoureth to serue and please God , according to his owne will reuealed in the Gospell ; To beleeue , is in that effectuall manner , to know and giue credit vnto the doctrine of the Gospell , and the promises thereof , as that we are willing to yeeld all obedience therein required , to God for Christs sake ; To beleeue , is it that makes a Saint ; To be a Saint , manifesteth that a man beleeueth ; That beliefe is no beliefe that makes not a Saint ; That Saint is a Deuill that doth not beleeue . Will any of vs then ( beloued ) be assured , whether in that great day , we shall be amongst the number of them that Christ will bee glorified in : wee must examine our selues , whether we be Saints and beleeuers , whether we be beleeuing Saints , and holy beleeuers ; doe we giue no credit to the Gospell ? Doe we wilfully disobey the same ? Doe we delight in prophanenesse , and such like sinnes , contrary to the doctrine of the Gospell ? Cannot the voice of Christ in the Gospel , either by threatnings or promises , restraine vs from vnholy and vn-saintlike courses , from our prophanations of the Sabboth , our blaspheming , drunkennesse , scurrilitie , maliciousnesse ? &c. Are we scorners and deriders of them that refraine from our ouer prophane courses ? Doe we despise and hate and persecute , as much as lieth in vs , the most effectuall meanes whereby men become Saints and beleeuers ? If we be such , ( as it is to be feared that some of vs are little better then such ) the Deuils and damned wretches in hell , haue asmuch cause as we , to hope that Christ will be glorified and made wonderfull in them ; Neither can we ( so long as we remaine such ) expect that the Lord in this day , should any otherwise be glorified , and made wonderfull in vs , then in the Deuill , and all reprobate persons . This doctrine being beleeued , will be a meanes of much comfort to the afflicted and persecuted Saints of God ; It is a matter of great humiliation vnto them in such times of persecution , to consider how the name of God is dishonoured and prophaned by the Enemies of the Gospell , and how they insult and triumph ouer Christ , and his holy ordinances ; It grieues their soules and humbles them often , vnto the very dust , that Christ will no more shew himselfe in his owne causes . Also , the consideration of their owne weakenesses and infirmities , which in such times they cannot hide , ( whereby they are often a reproch and dishonour to Iesus Christ , and a meanes of triumph and glory to the enemies of Christ ) doth much dismay them ; but the more Christ suffers himselfe to be reproched , and dishonoured in his Saints in this life , and the more the wicked do glory and triumph ouer their basenes and infirmities , the more will he to the wonderment of all the world glorifie them , and glorifie himselfe in them ; that which he withholds in this life , he will pay with infinite vsurie and aduantage in this day , if we can patiently wait vntill then . And thus much of the description of the day of Doome , into which the Apostle for the further consolation of this persecuted Church did digresse . — Because our testimonie was beleeued of you in that day . Here the Apostle returneth againe to that point , which a litle he digressed from : for hauing in the beginning of the seuenth verse , affirmed thus much in effect ; That it was righteous with God , that they which were molested and troubled by wicked men for the Gospels sake in this life , should rest with the Euangelists and Apostles in the life to come ; he here rendreth a reason thereof ; Because our testimonie was beleeued of you in that day . By their testimonie , he meaneth the doctrine of the Gospell which they preached , the substance where of , is contained in their writings . This is it they testified of , and the testimonie they giue thereof , ought to be the ground and foundation of euery Christians beleefe . There is no other doctrine of Saluation , that a Christian ought to beleeue , but what the Apostles and Euangelists giue testimonie of ; That which hath not their tongue , or hand , or seale at it , doth not appertaine to the Christian Faith : yea , if our beliefe of the principall parts of the Gospell , be grounded onely vpon custome , heare-say , or tradition from our Auncestors , and not vpon their testimonie , it is but a fansie and no sound beliefe , no , though we should giue our bodies to the fire , to be burned for the same . Would we then be sure ( whatsoeuer betide vs in this life ) to rest after this life , for euer and euer with the Apostles , and be partakers with them in that glorious estate , that we perswade our selues they are in ? Let vs beleeeue their testimonie , and so farre forth as we beleeue the same , one may be assured to rest with them , and the more disquietnesse and restlesnesse , we indure in this life for beleeuing them , the more we may secure our selues after this life to rest with them : little hope can they haue to enter into this rest , whose greatest hope , lies in the beliefe of that the Apostles neuer gaue any testimony vnto . The superstitious ignorant Papist lookes to rest with the Apostles , for going on Pilgrimage , for his worshipping of Saints & Angels , for his praying vnto our Lady , for his whipping of himselfe , for his praying for the dead , for forbearing to eate flesh vpon Fridayes and Saturdayes , and such like will-worship ; whose testimonie doe they beleeue herein ? Not the Euangelists and Apostles ; They no where giue any testimonie vnto any such matters , but rather testifie against them ; The like may be said of others , who though in words they professe , that they beleeue the doctrine of the Apostles , yet in their deeds they giue the lie thereunto , so liuing , as if that which the Apostles haue preached or written , were but so many fables ; To goe no further , we haue heard the Apostle testifie in this very place , That in the latter day , Christ will come in flaming fire to render vengeance vnto them that know not God , and obey not the Gospell of Iesus Christ ; would we not , if we did beleeue this testimonie , striue by all meanes to attaine vnto the knowledge of God , & to yeeld all due obedience to the Gospell ? Would we please our selues ( as we doe ) in ignorance of God , and purposely continue in disobedience and rebellion against the Gospell , if we did beleeue this testimonie ? It is not possible ; Well , we must know , that we must neuer looke to enter into rest , with the Apostles , so long as in this manner we shall refuse to beleeue their testimonie . And thus much of the second part of the Apostles Consolation . VERS . 11. Wherefore we also pray alwayes for you — THe third part of the Apostles consolation followeth , wherein ; First , he certifieth this Church , that He , and Siluanus , and Timothie doe alwayes pray for them ; i. doe daily in their ordinarie and extraordinarie prayers remember their afflicted state vnto the Lord , and become humble and incessant suiters and suppliants vnto Christ Iesus for them . And was not this ( thinke we ) matter of great comfort vnto them , that such Worthies as these , so deepe in grace and fauour with God , should so take their afflictions to heart , that they should become daily , and continuall petitioners vnto God for them , neuer giuing the Lord any rest , vntill he should heare them and grant their requests ? If poore oppressed subiects , that should indure daily wrongs and molestations from great men , should be assuredly certified of this , that some speciall Fauourites about the King , did take notice of the wrongs , and iniuries that were offred vnto them , and did daily sollicite the King to releeue them , would it not be a great matter of comfort vnto them ? would they not conceiue hope , that at length they should haue some remedie against their oppressors ? Much more might these poor persecuted Saints in this Church comfort & hearten themselues in the midst of all their miserie , to consider that they had such continually to supplicate for them , who could preuaile as much with God , as if Noah , Daniel , and Iob should haue stood vp , and haue intreated the Lord in their behalfe , especially seeing they could not be ignorant , but that the prayers of men so faithfull , must needs preuaile exceedingly with God. First in that Paul ( to the end that he might comfort them ) certifieth them that he prayeth for them ; it sheweth that himselfe was perswaded , that they were the better for his prayers , and that he assured himselfe , that they so esteemed themselues to be . Though therefore it should be farre from Christians , to be proud and conceited of their prayers , yet we cannot pray either for our selues or others with that earnestnesse and feruencie of spirit that we ought , except we esteeme our prayers certaine and sure instruments of blessings vnto others . And this should be the solace and ioy of euery poore Christian soule , that thirsteth after the good and welfare of his neighbour , that though we be not able to do them that we loue and wish well vnto , any other good , yet we may pray for them , and in praying for them , we shall do them good worthy thanks . Let vs further learne , not onely to esteeme well of our owne prayers for others , but of the prayers of others for our selues : let vs make no question but that we fare the better for the weakest prayers , that proceed from a faithfull and good heart ; let their hands be deare and precious vnto vs , that are lifted vp vnto God for vs. We dearly affect ( if we haue any good nature in vs ) those which in our necessities will speake a good word for vs to our Superiours vpon Earth : how deare then should they be vnto vs , that in our miserie speake vnto God in our behalfe ? Secondly , let no man thinke himselfe too good to pray & that continually for the poore distressed Saints of God. Wert thou as good as Paul or Peter , as great as Solomon or Dauid , it will become thee to begg at the Throne of Gods grace for thy poore brethren ; yea the better thou art , and the worthier in the eyes of God and man , the better will this dutie become thee , and the more fitting it will be for thee to performe the same . For the more that a man is in grace and fauour with God , the more he ought to be humbled with the sense of his brothers wants , and should the more vse that interest which he hath with God for their releefe . And as no man ought to thinke himselfe too good to pray for his brethren , though he were as good as Paul himselfe ; so ought none , how holy soeuer , thinke themselues too good to be prayed for . What a worthy Church was this ? How did Paul magnifie it ? yet , it stood in neede of continuall prayers , and Paul for their comfort tells them , that he doth pray continually for them , whereby he declareth , that they desired the same ; yea , Christians the better they are , the more they see their owne wants , and the neede of the prayers of others . How often doth Paul himselfe beg the prayers of the poore Saints for himselfe ? See for this end Rom. 15.30 , 31. and the third Chap of this Epistle and the third verse ; of which matter I shall haue more fit occasion to intreat vpon that place . Thirdly , all Christians ( after the example of Paul in this place ) should in all their prayers be in a speciall manner mindfull of those Christians , that are vnder the crosse , whether by persecution , or any other tribulations , as this Church was at this instant . Oh beloued , we should euer carry them in our bowels and hearts , and neuer come into Gods presence , but we should haue them in our mouthes , and commend their estate vnto God. For no persons are in so great danger as they , none feele the want of our prayers so much as they , none reap so much fruit and comfort by our prayers , as they . Litle know we ( beloued ) how much good we may doe them by our prayers . Though we cannot by our prayers pull downe visible and sensible vengeance , vpon the heads of their persecutors , though we cannot by meanes of them , open the prison gates , and shake off their fetters , or turne the hearts of their enemies and them that molest them , yet some blessing or other we may be assured to procure vnto them . For either the Lord , by this meanes will in his good time remoue the crosse , or mitigate it , or giue comfort in it , or strength and patience to beare it , or not suffer them to fall so greeuously vnder it , or bestow some better grace vpon them , then that which the crosse depriueth them of ; we may presume , that some way or other , they shall fare the better for our prayers , and that they shall neuer returne vnto vs in vaine . And therefore , if there be any bowels of mercy and compassion in vs , towards them that are in distresse , it should moue vs euer to remember them vnto God , neuer to go to God in prayer , but to carry a minde with vs deeply possessed with their miseries , that the Lord may see it , and euen in pitie and compassion towards vs , may shew some pitie to them , as it is his nature so to doe . Fourthly , it is the dutie of Christians , not onely to obserue a constant and perpetuall course in prayer daily , but in those prayers , not to remember our selues onely , but our brethren also ; and in those prayers which we make , we must not looke to receiue the grace , either vpon our first asking , or for once asking ; no , though our prayers , were neuer so faithfull and feruent , and though we were neuer so great in Gods fauour : but we must waite the Lords leisure , and craue againe and againe ; yea continually , for that grace which we desire , either for our selues or others , and neuer cease praying vntill we haue obtained it , or that the Lord hath euidently declared , that it is not his will to grant it vnto vs : and though for many weekes and moneths , and yeares togither , we haue bin suiters vnto the Lord , and giuen all attendance at the gate of his mercy ; though we haue daily renewed our suite , and continually put the Lord in remembrance thereof ; though we haue others also ( were they Prophets and Apostles ) daily for many yeares togither suing for vs , and yet we haue receiued no answer from God , yet so long as God doth not flatly denie our request , and doth not forbid vs to make the same , let vs not thinke much to waite the Lords leisure , but let vs still in hope daily renue our suits vnto him , for in so doing , we shall be sure in the end to be no loosers , by waiting the good pleasure of God. — That our Lord would make you worthy this Calling . Secondly , for the further comfort of this Church , he setteth downe the speciall matter and contents of his prayers , containing 3 petitions . The first petition , ( according to the true meaning thereof ) is this , That as the Lord had vouchsafed them this honourable Calling to be Christians , and had giuen them grace , euen to suffer for Christ , and therein giuen them a pledge of their eternall glory with Christ : so it would please the Lord to direct them , and in that mannar to be present with them , especially in these times of tryall and persecution , that they may approue and shew themselues before God and men , to be worthy Christians , and that they may not in word or deed , through frailtie and infirmitie , doe any thing that may blemish and staine their profession , or that may be vnbeseeming or vnworthy the name of Christians . He doth not then so much intreat the Lord , to free them from trouble and persecution , and to deliuer them from their enemies , as that they may acquit and behaue themselues worthily and valiantly , as it becommeth the souldiers of Iesus Christ. A prayer very necessarie for such times and persons . Our experience will serue to teach vs , how many Christians in time of peace and prosperitie , haue made a worthy and glorious profession , which in time of persecution and troubles haue discouered much vnworthinesse ; yea many for a good time , haue in the midst of many tryals shewed themselues worthy Confessors , who yet in the end haue fallen grieuously , & haue therein exceedingly blemished their profession . It is not therefore sufficient for men to be Christians , but they must endeuour to be worthy of that Calling , that is , to be worthy Christians . The worthines of a Christian consists in these points . 1. When he doth not satisfie himselfe with a verball profession of Christianitie ( as most Christians vse to do ) but is a Christian in practice , and when he striues that his practice doth rather exceed his profession , then come short of the same , and that in the eyes of the very enemies and persecutors of the Gospell . 2. When a man prizeth this Calling aboue all other Callings , honors and dignities whatsoeuer , making no reckoning or account of them , when they any wayes crosse or disgrace this , but with Paul counting all things losse for this gaine , more respecting his dutie to Christ , then to Father , Mother , Wife , or Children . This is to be a worthy Christian , especially when he can manifest this affection in the midst of persecution . 3. When men striue after perfection in Christianitie , and are not content to be halfe Christians , like Agrippa , contenting themselues with a mediocritie and indifferencie in Religion , but euery day striuing to grow and increase in this Calling , and so much the more to striue to grow and increase , by how much the more the enemies of the Gospell shall go about to diminish and decrease the power of godlinesse in them , when in despite of all Gods enemies , they labour euery day to be better Christians then other , neuer thinking that they are come to a perfection in Christianitie . 4. When Christians labour after all things , that may grace and honour their Calling , and aboue all things auoide those things which may blemish and staine the same , when men so liue , that their Religion doth not onely credit them , but they credit it . 5. To esteeme it their glory and honour , to suffer for it , and to reioyce therein , as the Apostles did , and in that regard , the more they are molested and persecuted for it , the more to cleaue vnto it , to grow and increase in it , to shine by it , and by and in all the graces that accompanie it , as Steuen did . 6. The more worthy they haue shewed themselues , the more to giue the glory vnto God , and to acknowledge themselues the more indebted vnto him , for their very worthines ; for it is that , makes men worthy this Calling , as appeares by this prayer , and the more worthy hee makes vs , the more in our selues we should be humbled , that of our selues we should be so vnworthy . For these and such like properties doth the Apostle pray in this petition , which Grace , whosoeuer in time of persecution shall obtaine from God , he shall thereby more vex , disquiet , plague , torment , and confound the enemies of the Gospell which persecute him , then by any bodily reuenge whatsoeuer . If the Lord should deliuer our wicked enemies into our hands to do with them what we list , if we should make them our villaines and slaues , and put them to the basest seruices and vses that might be , though it might be a meanes the more to humble them , yet nothing in this life can so much torment and torture them , as when the Christians that are vnder their hands , do in the manner aforesaid , worthily behaue themselues , and as becommeth them that are called to be Seruants of Iesus Christ. And on the contrary side , if Christians should set themselues to do the enemies of God the greatest pleasure they can , and to minister vnto them matter of greatest triumph and glory vnto them , and that which may most flesh them in their wickednes , and hearten them in all their lewd and wicked courses ; they cannot effect it by any meanes so soone , as by shewing themselues , whilest they are vnder their hands , vnworthy Christians : for this is the top and height of all their desires , to make the Seruants of Christ as vile and vnworthy beasts as themselues . That we may therefore obtaine this Grace at Gods hands , for our selues and others , we must pray for it , yea continually pray for it , as the Apostle doth , especially in time of persecution . — And that he may fulfill all the good pleasure of his goodnes . The two other petitions following , concerne the meanes whereby the Lord maketh them , and all other Christians worthy of that Calling . This then is the second petition , that God would fulfill or accomplish in them the good pleasure of his goodnes . 1. That to the end they might shew themselues worthy to be called Christians , he prayeth , That the Lord would neuer forsake them nor leaue them , especially in these times of tryall , but as hitherto in his infinite goodnes , he had shewed himselfe a louing God vnto them , so he would continue to manifest more and more his loue and good pleasure towards them , not giuing ouer the worke of his sauing grace in them , vntill he had fully accomplished the same , and that they had attained ( through the midst of all temptations and discouragements ) vnto the fruit and perfection of their Hope and Faith. But what need Paul pray , and that incessantly , that the good pleasure of Gods goodnes may be fulfilled ? Is there any question , but that God being infinite and omnipotent , will fulfill the good pleasure of his goodnes ? What man is there , but he will be sure to haue his will , if he be not hindred ? But we may as well aske , what neede we haue to pray for any thing as well as this , for we know before hand , that there is no good that we can obtaine from God by prayer , but it is the good pleasure of his goodnes , and that before all eternitie , that we should obtaine it , and it is not our prayers , that begetteth this good pleasure in him , but his owne meere free will and disposition . This then is the diuine ordinance of God , that men should pray , and that daily , that the good pleasure of his goodnes may be fulfilled in them , and by this meanes hath the Lord ordained to conuey vnto vs all those graces which flow from his goodnes . So that though we were neuer so certaine , that it is the will and good pleasure of God , to bestow this or that grace vpon vs , yet we are to know this withall , that it is his will also , that we should , by our earnest prayers , draw the same from him . From this petition we may obserue . 1. That all the strength and stay of a Christian ( in time of persecution and tryall especially ) depends vpon the good will and pleasure of God : if he do not from it receiue grace and strength of perseuerance , he is gone ; he can neuer be able to stand and hold vp his head in the day of trouble . 2. That this good pleasure of God , ariseth not from any goodnes in vs ; but the fountaine from which it streameth , is , his owne meere goodnesse , and therefore it is here called , the good pleasure of his goodnes . Thence onely it is , that he either decreeth , purposeth or willeth any good vnto vs : yea this good pleasure of his goodnes , is the cause of all that goodnes and worthinesse whatsoeuer is in vs. God doth not manifest to a Christian , his good will and pleasure towards him all at once , but by certaine degrees : neither are the first beginnings of that grace , which flow from the good will and fauour of God , sufficient to support a Christian in persecution , but the Lord must adde grace vnto grace , and strength vnto strength , vntill he haue fulfilled all the good pleasure of his goodnes . And therefore in such times , we had neede so to behaue our selues towards the Lord , that he may multiply , increase , and bring to perfection , the worke of his good pleasure and goodnes in vs. We had neede then to beg and craue it at Gods hand , and rest vpon it as our onely hope , which if we can do , no doubt but that the more , the enemies of God shall accomplish the lewd pleasures of their wickednes vpon vs , the more we shall feele God , fulfilling the work of his good pleasure in vs , which will more strengthen and incourage vs , to be constant in the Faith of Iesus Christ , and to suffer for it , then if we should receiue speciall incouragement , & applauses from all the Saints in heauen and earth . — And the worke of faith in power . The third petition is , that God would fulfill in them the worke of faith with power , which is another speciall meanes , whereby they may become worthy of the Calling aforesaid : yea , and whereby the Lord doth accomplish in them , the good pleasure of his goodnes . There is no doubt or question , but by Faith here he meaneth , iustifying or sauing Faith , that very kinde of Faith , which formerly he said did superabound in them , and was exceedingly increased . Learne we briefly from hence . 1. That there are degrees of Faith , and that not the beginnings , but euery degree of Faith is the worke of God , yea one of the most powerfull works of God. So that it is no more in the power of man to beleeue , or in beleeuing to increase his owne Faith , then it is to climbe vp to heauen . Faith and euery degree thereof , is wrought onely by the finger of God ; and our natures are so incapable of it , that God is faine by a diuine and almighty power , to imprint euery part and degree thereof in vs. 2. Though we had made neuer so great proceedings in Faith , yet we can neuer in this life be said to come to that perfection in Faith , but that we shall haue need to make this prayer vnto the Lord , to fulfill in vs the worke of Faith : yea , the more our Faith is growne and increased in vs , the more we shall desire still the perfection thereof . This Church ( as we heard ) is commended by the Apostle , for that their Faith was exceedingly increased , and yet the Apostle prayeth continually for them , that the worke of Faith may be fulfilled in them . So that though we had neuer so much Faith , yet we shall need more and desire more ; and it is a fearfull signe , that those haue no Faith in them , which think they haue so much , as they need no more , despising all those meanes , whereby their Faith may be increased . 3. Faith is the most necessarie good , that Christians in time of persecution , stand in need of . By our prayers to free them from persecution , or to inchaunt their bodies , that they could feele no paine nor hurt , either by sword or fire from their wicked persecutors , were not to obtaine so great a grace for them , as the accomplishment of their faith . For faith doth supply whatsoeuer is needfull to giue a Christian strength and comfort in persecution . By it not onely the fiery darts of Sathan are quenched , but the swords and speares and darts of all the wicked Tyrants in the world are so blunted and dulled , that though they pierce , yet they cannot hurt , the partie that is armed therwith . It is an inchaunted shield , that can beare of the most mortall blow : for the more we shall suffer for Christs sake and the Gospell , the more by faith we shall be secured and assured , of a blessed reward that shall infinitely surpasse in worth and weight , any thing , which either we shall , or can possibly suffer in our flesh by the hands of wicked men . Faith , will make vs to see , that it is an aduantage and gaine vnto vs , to lose for Christs sake , and that the greater things that we shall forgo and part with , the greater benefit it shall be for vs ; and that the more we shall suffer for him ( though to the death ) the more we shall be glorified with him . Read the 11 to the Hebrewes , and consider the power and vertue of Faith , how through it , Christians haue endured mockings , scourgings , bonds , imprisonment , stoning , the racke , and would not be deliuered , that they might receiue a better resurrection . Heb. 11.35 , 36 , 37. VERS . 12. That the name of our Lord Iesus Christ may be glorified in you , and yee in him , according to the grace of our God , and of the Lord Iesus Christ. THese words containe the maine ground and reason by which he moueth the Lord to grant the former petitions , and by which he perswaded himselfe , and conceiued hope that the Lord would grant the same vnto them . For by this meanes , Christ Iesus should receiue glory and honour by them , in the very face of his enemies ; and they againe , through the free fauour and loue of God , should be glorified in him . Whence we may learne , 1. That this holy intent and desire here specified , is a speciall meanes to moue the Lord by prayer to grant the former requests : and that the Graces in the former petitions , are the meanes , whereby the name of Christ is glorified in vs , and we in him ; and that being destitute of the former graces , specially in time of tryall , Christs name shall be dishonoured by vs , and we shall pull shame and dishonour vpon our selues . 2. The first and maine scope of a Christian , is to glorifie the name of Christ , and not to looke to be glorified in Christ , but in and through his owne glorifying of Christ ; yea we are to desire the glory of Christ , when it seemes to fight against our owne glorification in him , as Moses did , Exod. 32.35 ; and Paul , when he desired in the affection he did beare to the glory of Christ , to be Anathema for the people of the Iewes . We may , and we ought to desire to be glorified in Christ , but we must first desire and indeauour , that Christ may be glorified in vs , and receiue honour in our seruing and worshipping of him . 3. Though God be neuer so glorified in vs , and though our glory in him is a consequent of our glorifying of him , yet our glory ( as appeares here ) comes not of any merit of ours , but of the meere grace and fauour of God , and of our Lord Iesus Christ. So that when we haue brought all the glory we can to the name of Christ , if God in Christ were not gracious and mercifull vnto vs , we should not for all that be glorified in CHRIST . And thus much of the third part of this Epistle . THE SECOND CHAPTER . Vers. 1. We beseech you , brethren , by the comming of our Lord Iesus Christ , and by our assembling vnto him , 2. That yee be not suddainly moued from your minde , nor troubled , neither by spirit , nor word , nor by letter as from vs , as though the day of the Lord were at hand . 3. Let no man deceiue you by any meanes . — THE fourth part of this Epistle followeth , which is a brotherly Admonition : wherein we are to consider , 1. The Forme , 2. The Matter . In the Forme , the Apostle expresseth , with what heart and affection he admonisheth them : and therein , is a worthy president vnto all Christians , what louing hearts and feeling affections , they ought to bring with them in admonishing one of another . And first he stileth them ( as in the sense and feeling of that spirit , by which he writ , he esteemed them ) Brethren ; wherein , he declareth not onely a speciall loue and affection to the cause , but also to the persons of them he admonisheth . For the persons of brethren ( where there is any nature or grace amongst them ) are deere one vnto another , in regard of that naturall bond , whereby they are mutually knit one to another . So that in this very name of Brother , which he giueth them , there shineth a great loue and affection , in the Apostle towards the persons of all in this Church . And from this loue , doth this Admonition flow : And from the like Loue and Affection ought all Christian admonition to flow . Wouldst thou effectually admonish an other ? thou canst neuer doe it , vntill thou shew thy selfe a brother vnto him . Thou must let him see , that thine admonition streameth a brotherly affection ; and that , that is the very ground and cause thereof : so that if thou didst not esteeme and loue him as a brother , thou wouldst not admonish him . On the contrary side , those admonitions that flow from gall and choler , or from malice and hatred of the person admonished , are no Christian admonitions ; neither can we expect any blessing on them ; but rather , that the parties admonished should be the worse for them . It is brotherly Admonition , that Christ will blesse . Neither is it possible for vs , to admonish them brotherly , whom we do no not esteeme and affect as brethren . 2. In this Admonition he louingly entreateth and beseecheth them , to take heede vnto themselues . As he calleth them Brethren ; so he behaueth himselfe towards them as a Brother , in the whole tenor of his Admonition . For in meeke , sweet , and brotherly manner he prayeth and beseecheth them to beware and to take heede ; and doth not in an imperious , and controlling manner require the same , though he were their superiour : wherein he sheweth a tender and compassionate heart , esteeming their danger to erre , as it were his owne hurt , and their freedome from error as his owne good . For , when men of their owne meere motion do become suiters and suppliants vnto others , though it be for others ; yet they declare therein , that they themselues haue an interest in that good , which they sue for . The Apostle carieth not himselfe , as wee often vse to do in our admonitions and warnings of others : he biddeth them not , in an insulting manner , looke to themselues , and take heed of such and such matters , say they haue a faire warning , thanke themselues , if they do otherwise then they ought to do , and looke not to be pitied of them : but he beseecheth and intreateth them ; and therein professeth , that it should do him much good , if they would take warning , and that it would be no small greife and sorrow of heart to him , if they did not . This spirit , should all Christians bring vnto the admonishing of their Brethren : especially the Ministers of Christ. And this is one reason , why there is so litle fruit oft , in our admonitions , because we shew so litle loue and compassion in them . Our admonitions for the most part are but purgations and euacuations of our spleane and malice ; and not any manifestation of our loue and compassion to the parties admonished , as though their well-doing were an aduantage vnto vs , and their ill-doing a damage vnto vs. Now further the Apostle doth not nakedly beseech them ; but he adjoyneth thereunto , a double adiuration or obtestation , wherein he declareth , with what zeale and ardor of spirit he beseecheth them . The Apostle then in this his Admonition heateth his Loue with zeale , and moderateth his zeale with Loue : he mingleth & tempereth them both togither : In the one , he sheweth his desire of their good ; in the other , his feare of their euill . And therein , he teacheth vs what affections we should bring with vs , to the admonishing of our brethren , a zealous Loue , and a louing Zeale . Loue without zeale is but folly : Zeale without Loue is but furie and madnes . But how do most of vs swarue in our passions , when we come to admonish our brethren ? Sometime in our admonitions , we shew neither loue nor zeale ; but admonish them in that manner , as though we cared not whither they hearkned to vs or no. Sometime , we shew loue but no zeale ; sometime hot zeale , but no loue , if that may be called zeale that is without loue . But let vs neuer take vpon vs this office , vntill we can temper these affections togither . Besides , in this feruencie of his Spirit he sheweth , that they were in great danger to be seduced : and that it was a dangerous matter for them to be seduced and led away with that error which he admonisheth them of . And in them , he sheweth the condition of all true Churches and Christians , especially in the time of persecution and tryall ; that they are then in great danger , through the powerfull and malicious worke of Satan , to runne into error : and it is then most dangerous for them to erre , as by meanes whereof , they giue speciall aduantage to Satan and to the enemies of the Gospell . He adiureth them by the comming of Christ , and by their assembling vnto him : as if he should say ; you heard before , what I said concerning Christs second comming , and the wonderfull glory of all the faithfull , that shall be in that day assembled vnto him : As therefore , you will looke and expect to be amongst the number of those , and to haue your portion in that great glory , and as you tender the saluation of your soules , looke to your selues , and take heede of that dangerous error , that here I admonish you of . Whence we obserue : 1. That Christians must learne to place their speciall hope and comfort in the expectation of Christs comming : otherwise this adiuration should haue litle force in it . 2. That all Christians , Ministers especially , must be most carefull , to warne and admonish their Christian brethren , of such errors , as may hazard or endanger any wayes , their hope and expectation in that day . 3. That Christians , euen the best , and those which haue giuen greatest testimonie and proofe of their faith , shall bee in danger , if they looke not to themselues , to be seduced and drawne into most pestilent and pernicious errors , such as may take away all hope of , and comfort in the comming of Christ. 4. That the serious meditation and consideration of Christs comming , and the hope of our assembling vnto him , is a speciall meanes to vphold and support all good Christians against such errors . It is a speciall bond to binde vs vnto the truth . The matter of the Admonition followeth , which is this : That whereas some secret enemies of the Gospell , and of their saluation , went about , vnder diuers pretences to perswade them , that the second comming of Christ should be in their dayes ; they would not in any case , be disquieted and troubled in their mindes , or suffer themselues to be deceiued by any such falshood , what colors soeuer they should bring for the same . Wherein , the Apostle offreth to our consideration , 1. The error it selfe , wherewith seducers went about to corrupt their mindes . 2. The pretences , which they either did , or might vse for the colouring of their error . 3. Their intent in perswading , togither with the effect and consequent , that would follow vpon the entertaining thereof . 4. The dutie of Christians in this case . 1. The error is this , that Christ would come to iudgement out of hand euen in their dayes . An euident vntruth , as the experience of many ages since hath discouered . It ought to be an Article of our Faith , to beleeue that Christ shall certainly come againe to iudge the world . But it is a pernicious error , to determine of this or that particular time , of his comming , any further then we haue cleare euidence out of the word . In matters of Faith we ought not to be wise , aboue that which is written . And obserue we , how busie Satan hath bin from the beginning , to fill mens mindes with errors in religion . He that durst be so bold , to corrupt the doctrine of Faith in the Apostles time , will be much more bold now : And therefore we had neede to looke , vpon what grounds we build our Faith. 2. The pretences , that either they did or might alledge , are these , Priuate Reuelation , Apostolicall Tradition , Writings of the Apostle , wrested and misinterpreted . These were the meanes , whereby euen in the Apostles time , the Mysterie of Iniquitie went about to corrupt , infect , and poyson the Church with errors and heresies . And these they are , by which they labour to seduce to this day . 3. The intent of these seducers , in perswading hereunto , is not manifestly expressed : And surely , it may seeme at the first , to be a godly error , and that they could meane no hurt , but good , that taught it ; and that it could produce nothing , but religious thoughts & deeds , in the receiuers thereof , causing them the more carefully to prepare themselues , that they might the more boldly hold vp their heads in that day . And surely , those Christians liue a most holy life , that so liue to day , as if they looked that Christ should come vnto iudgement to morrow . And therefore it might seeme , that the Diuell should rather be a looser then a sauer , much lesse a gainer , by this error· But the Apostles earnestnes doth plainly shew , that the Diuell and those instruments , which he vsed in perswading to this error , had a pestilent intent and purpose therein ; and that it came from the mischieuous Spirit of Antichrist , who was now working in a mysterie his owne greatnesse . For though for a time , the perswasion hereof , might stir vp some to looke to their wayes , and bridle their natures from many sinnes ; yet when at length they should perceiue that they feared in vaine , and that their religious feares were vpon a wrong ground , it would make them afterward breake forth into so much the more profanenesse , yea and be a meanes to make them at length to beleeue , that there shall be no such day at all : and so would it proue a meanes also to open the mouths of profane mockers , as it did indeed in those times 2. Pet. 3.4 . and so by that meanes , to weaken the credit and autoritie of the Scriptures , wherein , for this error , there might seeme ( they being not rightly vnderstood ) some ground . Let vs therefore , beloued , take heede of any error in Religion , though it haue neuer such a shew . For many times those errors , in the euent proue most pestilent , that carry most shew of piety . Note we withall , how Antichrist in the very egge hath endeuoured by all wayes to weaken the authoritie of the Scriptures . 4. The dutie that the Apostle in this case requireth of them is twofold . First , that they be not distracted in minde , shaken as it were beside their wits , and troubled . Wherein the Apostle intimateth , 1. That it is Satans slight and policie oft by false and strange doctrines , to distract and astonish the minds of men , to disturbe and driue them ( in a manner ) out of their wits : by that meanes not onely to make them vncapable of such holy and sound instruction , as might stay them in the truth , but to make them fit instruments for him further to worke vpon , to possesse them with fond illusions and delusions at his pleasure . That which we may obserue in the doctrine and practise of the Familists , Anabaptists , and other like Enthusiasts of our times ; as also in the courses of some of some of those in the Romish Church , who vnder pretence of affecting a seuerer and austerer course of life then ordinarie , haue so weakned their braines , and confounded their imaginations , that they haue afterward fallen into a number of strange fantasticall conceits , which partly Satan , taking his opportunitie , hath suggested vnto them , and partly their owne distemper hath of it selfe forged and fraught their heads with . The second thing he here intimateth , is this , that men are vsually very prone to be distracted and perplexed with such strange and vnsound doctrines , and with such groundles conceits . And surely , such indeed is our naturall corruption , ( some remainders whereof abide in the best , ) that the truth of God , euidently taught out of the word , oft affecteth vs but faintly , when such friuolous conceits , though hauing no truth in them , or ground of them , so strongly possesse vs , that with many false feares , they affright and amase vs ; and make vs in a manner , beside our selues . This corruption should we take notice of , and striue and contend to the contrary ; that howsoeuer we labour , to keepe our hearts tender and pliable , for Gods Spirit and word to worke vpon , yet we strengthen our mindes against such friuolous and false feares and terrors , as Satan by his instruments , and their strange fancies shall assay to possesse vs with . The second dutie that the Apostle requireth of them , is to take heede , that no man by any meanes deceiue them . Wherein , the Apostle forewarneth them , that by no manner of man or meanes , they suffer themselues to be deluded on this wise . That neither the persons , of those that publish such points , though they seeme to be neuer so holy and religious in their life , or to be neuer so sound in their doctrine and teaching otherwise ; nor the meanes they shall pretend , for the ground of such their doctrine , be it reuelation , or tradition , or authoritie of other learned , or counterfeit writings , or the like , preuaile so far with them , as to cause them to giue credit to any erronious doctrine , contrary to that , that the Apostle had before deliuered vnto them , and did now further informe them of . Whence we learne , as in hearing to respect and regard , not so much who it is that speaketh , as what it is that is deliuered ; so withall , to be carefull to examine whatsoeuer doctrine shall be deliuered of any , vpon any grounds or termes whatsoeuer , with the doctrine of the Prophets & Apostles in the holy Scriptures recorded ; and take heede how we admit any , whatsoeuer the bringer of it be , or whatsoeuer plausible pretences shall be alledged for it , that we shall finde vpon due examination , to dissent and swerue , from the written word , or not to haue sure footing and foundation from thence . — For that day shall not come , except there come an Apostasie first . — The Apostle , hauing in the two former verses admonished the Church , to beware of a dangerous error that some went about to corrupt their mindes withall , concerning the comming of our Sauiour Christ , as if it were instant . For the further strengthning of them against the same error , be taketh occasion , by way of prophecie , to foretell of great matters that must come to passe , before that day ; which could not , within the compasse of one or of sundry ages following be fulfilled . The matter of this prophecie is concerning Antichrist , the most pestilent and cruell enemie of the Church of Christ : a matter of great vse and consequence , to all the faithfull people of God. The parts of it are three : For , 1. He foretelleth an Apostasie . 2. He foresheweth an Effect thereof . 3. He layeth downe the meanes and the cause thereof . And this he doth to the end , that all Gods people that haue vnderstanding , may take heede both of the one , and of the other . For the first , he affirmeth that before that , that day shall come , there must be an Apostasie . An Apostasie generally signifieth , a reuolting or falling away from him , whom we are bound & haue vndertaken to serue , and a betaking of our selues to the seruice of his enemie : As when Souldiers in the field , forsake their own Captaine or Emperor , vnto whom they haue sworne allegiance , and perfidiously and traiterously ioyne themselues to the aduerse partie . And such a kinde of Apostasie is it , that the Apostle here meaneth . Now that we may make the more vse of this point , let vs in order consider : 1. From whom this Apostasie is made . 2. Vnto whom it is made . 3. By whom . 4. By how many . 5. Where . 6. Wherein it consisteth . 7. When it beginneth . 8. When it shall end . The discussing of these points is needfull , in regard of that wicked opposition , that is made vnto the truth contained in this Scripture , by the enemies of the Grace of God , who are wounded to the quicke by the same , and labour , by all wicked fraud possible to couer it from vs. For the first , it is plaine that this Apostasie is a reuolting or falling from Iesus Christ. He is the Emperor from whom the departure here mentioned shall be made . This , our Aduersaries themselues dare not denie : yet faine they would shift it of ; and therefore their great Champion saith , that it may be vnderstood to be a departing from the Romane Empire . For the confirmation whereof , he bringeth the names of three Latine Fathers . But it cannot be so vnderstood . For 1. this sense contradicteth that , which Bellarmine himselfe maketh the best sense of these words . For if by Apostasie in this place , be ment ( as he saith ) Antichrist himselfe , who should be such a notable Apostata , that he may well be called Apostasie it selfe , then it cannot by any meanes be ment of an Apostasie from the Romane Empire . Since it is out of all question , that the Apostasie of the great Antichrist must needs be from Christ. 2. That must needs be an Apostasie from Christ , wherein Antichrist worketh , and by which he groweth to his height . 3. This Apostasie is afterwards in the 7. verse called the Mysterie of Iniquitie : which must needs be opposite to the Mysterie of Godlinesse , of the Gospell : and so , by consequent it must needs be a departure from Christ. Neither can it bee shewed , that the Scripture any where taketh this word in any other sense , where it vseth it indefinitely . 4. The vse that the Apostle maketh of this in the 15. verse , manifesteth the same . Therefore , saith he , brethren , stand fast , and keepe the instructions you haue bin taught . What ? Doth he herein moue them to stand fast to the Romane Emperor and Empire ? No : but Iesus Christ , of whom he had spoken before . This standing fast , is opposite to falling away : which therefore the Apostle expresseth else-where , by a word that signifieth to fall . Looke therefore , what the Apostle willeth them to stand fast to , was this departure to be made from . This point then is cleare , that Christ is the person fron whom this Apostasie shall be made . And yet suppose it were from the Emperor , what good getteth the Iesuite , or his Master , or his Church by that ? Surely none at all . For they are all of them Apostataes from the Empire of Rome : they haue thrust the Emperor from Rome ; they haue taken his authoritie from him ; and the loialtie and homage that they owe to him , do they giue to a proud vsurping Prelate ; who out of this Apostasie is risen vp , and so by the same consequent is reuealed to be Antichrist . 2. The Person , vnto whom in this Apostasie they flie , must needs be some speciall aduersarie of Christ. And that must needs be Antichrist , who is the head & ring-leader in this Apostasie , though masked and couered for a time . For he is the party , that in this Apostasie shall be discouered : and he is afterward described to be the Aduersarie ; to whom , but to Christ and all true Christians ? Now reuolters euer flie to the aduerse partie . I know none that denieth this , or maketh any question of it . And this confirmeth the former point . For to fall to Antichrist , is to fall from Christ. 3. This Apostasie is to be made by Christians : that is , such as haue giuen their names to Christ , and haue bin baptised into his Name . This is plaine . For none can reuolt or fall from Christ , but he that is the professed seruant and follower of Christ. 4. This Apostasie is to be a generall or vniuersall departure of the whole Christian world , tho not of euery particular Christian in the world . This is manifest ; 1. By the indefinite speech of the Apostle . For if he had ment otherwise , then of a generall defection , he would some way or other haue limited his speech . 2. Our Sauiour speaking of the latter times , saith , When the Sonne of Man commeth , shall he finde Faith vpon earth ? 3. Many of our Aduersaries , if not all , do grant it , that vnder Antichrist there shall be a generall reuolt : but from whom ? from the Pope & Romane Church . So that Antichrist should rather in that regard be called Antipope then Antichrist . Yet let vs take it at their hands . 4. The euent hath shewed it . Diuers of the Fathers haue complained of it . One saith of the whole Church in his time , that it had the Caskets & Cabinets wherin the Iewels & Treasures of the Church were , but had lost the Iewels and Treasures of the Church were , but had lost the Iewels and Treasures themselues : and compareth her to a woman fallen from her prosperitie , that had nothing to shew , but some bare tokens and signes onely : that it was no more Bethel but Beth-aven ; that it was no better then a Tauerne or tipling-house . Another afterward complaining of his times , Oh , saith he , these are the vnhappy times , wherein men will not endure wholsome doctrine . And againe he saith , that there were made in the Church inward and incurable wounds . Papists themselues haue complained of it ; not of this or that particular Church , but of the whole Church in generall . Saith one , in a speech made in the Councell of Trent , I would , they had not with one consent fallen from religion to superstition , from faith to infidelitie , from Christ to Antichrist , from God to the belly-God . A Pope himself could say of his times , We are all of vs of that beleefe that our Princes are : if they would worship Idols , we would worship them also ; because Charitie is cold , and all faith is perished . 5 The place of this Apostasie is euident . It is the Christian world , the Church Militant . This appeareth ; 1. By all the former points . For none , but those , which are members of the Church of Christ , can properly be said to make an Apostasie from Christ. Since those were neuer with Christ , that were not of his Church . 2. Antichrist , the cheife author , vnder the Diuell , of this Apostasie , is said to sit in the Temple of God ; that is , as we shall shew afterward , in the Church of Christ. That is his shop where hee worketh : as for Infidels , Iewes , and Turks , he is not so busie amongst them . 3. Paul telleth the Elders of Ephesus , that after his departure , there should enter in , rauening wolues amongst them , not sparing the flocke ; and therefore exhorteth them to watch and take heede to that particular Church , whereof the Lord had made them ouer-seers : adding withall , that euen of their owne selues also men should arise , speaking peruerse things , to draw disciples after them . The other three points , to wit , wherein this Apostasie consisteth , when it beginneth , and how long it shall last , will appeare in the explication of the verses following . — and that Man of sin be discouered , euen the Sonne of perdition . Vers. 4. Which is an aduersarie , and exalteth himselfe against all that is called God : so that he sitteth as God in the Temple of God , shewing himselfe as God. HItherto of the Apostasie : the Effect thereof followeth ; which is the reuelation and discouerie of a strange Monster , that shall arise out of the same , and grow greater and greater by the increase thereof . What manner of person he shall be , he sheweth by the description of him ; wherein he giueth to vnderstand , how necessarie it will be for the Church of God to be able to know and discerne him . The first Argument , whereby he describeth him , is his Lewdnes , that he is a Man of sinne . Whereby we are to vnderstand , not onely that Antichrist shall be a sinfull man , or some great and notorious sinner onely ; but by man of sinne , we are to vnderstand one , that hath the arte and mysterie of sinning , whereby he doth not onely in his owne person sinne , but maketh it a trade and an occupation to draw others vnto sinne . He is such a sinner , as the Pharisees were , that would compasse sea and land to make a Proselyte , and make him two-fold more the childe of the Deuill then themselues . And therefore also is the profession and practise of mntichrist called afterward , a mysterie of iniquitie . So that all his wit , strength , and authoritie shall be herein imployed , to abandon and ouerthrow righteousnes , and to aduance sinne and rebellion , superstition and idolatry , against God and his Sonne Christ. Therefore also ( in some measure ) all his subiects are a companie of such as haue learned this Art. And it will be good for all that looke to be saued by Iesus Christ , to know this Man , & to take heed of him , & to haue as litle dealing with him as may be . For all his dealing with men , is to draw them to sin against God ; yea to be artificiall sinners ; to make it a trade to draw others to sin ; and be such sinners , as the more they shall sin , the lesse they shall seeme to sinne , or shall deeme themselues so to do . There is none therefore that feareth God , that should desire to haue any league or communion with him , or with any of his professed seruants and followers . For as he is a Man of sinne , so they shall get no good by him , vnlesse they serue him in sinne . And if we be to seuer our selues from all inordinate persons ; how much more then from this Man of sinne , and all his adherents ? The second Argument , whereby the Apostle describeth him , is his Crueltie : and so the second title he giueth him , is the Sonne of perdition : which is the same Title that is giuen Iudas the Traitor by our Sauiour . Wherein appeareth , that Antichrist shall in nature and qualitie , be an other Iudas , and as it were Iudas his successor . And indeed there cannot ( as we shall heare afterward ) be a greater resemblance betweene two , then betweene them . In this Title , there is an Hebraisme ; whereby is ment 1. Passiuely , one destinated and ordained to destruction ; as , filius gehennae , Math. 23.15 . the sonne of Hell ; one that shall haue his portion in hell fire : filij irae , children of wrath , Ephes. 2.3 . and Sonnes of the promise , such as shall partake in Gods promises . Rom. 9.8 . 2. Actiuely , one ordained to be a destroyer of others : as the sonne of wisdome , for a wise man. Math. 11.19 . so the sonne of perdition , for a destroyer . To which purpose also is Antichrist called Abaddon & Apollyon . 1. a destroyer . So that as Iudas , before he came to his end , was the death of Christ , so shall Antichrist be the ruine and destruction of the mysticall bodie of Christ , for which he died . And as Christ is a Sauiour , and that a mighty one : so shall he be a destroyer , & that a mighty & powerfull one . So that whosoeuer followeth him , shall be sure to come to eternall ruine & confusion with him . This should be a motiue , to perswade vs to take heede of him . We had better fall into the hands of any theeues and robbers , then of Antichrist . He is destinated , not onely to damne his owne soule , but all those also that submit vnto him , if the Lord do not in good time deliuer them : and those he most destroyeth , that he most maketh of . The third Argument , whereby he describes him , is his Pride . He is said to be one that opposeth himselfe , and lifteth himselfe aboue all that is called God , or that is worshipped . Such shall be the intolerable arrogancie of this Man of sinne , that he will not endure , that any power or potentate , in heauen or earth , should be aboue him . So that he is an irreconcilable Aduersarie , to all those , that prefer the worship of God before his worship , and that will not adore his ordinances , before & aboue Gods , or any left vnto man by God. For he cannot , by any other meanes , lift vp himselfe aboue God , and be an Aduersarie vnto him , but by lifting vp of his owne lawes aboue Gods , and trampling Gods vnder his feete , that his owne may be obserued ; not induring any law , that shall crosse the law of his owne wicked will. So that he shall not thinke it enough , to be reputed higher , then all the Princes and Potentates vpon earth , except he may be worshipped also , euen aboue God himselfe . Now , to the end , that he may the more oppose himselfe against God ; the Apostle addeth , 1. That the principall place of his residencie , where he will erect his Throne and Consistorie , shall be in the Temple of God ; that is , in the Church of Christ , where God dwelleth most , and ruleth and gouerneth most , there will Antichrist be most busie . For that is ment by the Temple of God , as appeares 1. Cor. 1.2 . with 3.16 . where speaking to all wheresoeuer , that call vpon the name of God ; Know yee not , saith he , that yee are the Temple of God , & that the Spirit of God dwelleth in you ? See also 1. Pet. 2.5 . So that the place of Antichrists tyrannous dominion , shall be the Christian world , amongst the people of God , where the Name of God is called vpon , in the Catholicke and vniuersall Church vpon Earth . So that we must not looke for this man of Sinne , in Turkie , Barbarie , &c , but amongst such as haue receiued the Gospell of Christ. 2. He addeth , That he shall carry himselfe in the Temple of God , not as a Seruant , Subiect , or Minister of God , but as God : that is , looke what God vseth to do , that will he do . He will be head of the whole Church , the supreme and vncontroulable Gouernor : he will prescribe Lawes and Canons to the whole Christian world ; prescribe a word of his owne , Sacraments of his owne , a Church ministerie of his owne : he will take vpon him to binde mens Consciences to his will , as to the will of the eternall God ; to blesse whom he liketh , and to curse whom he listeth . &c. What an arrogant person is this ? How haue the people of God neede to take heed of such a monster ? What blocks and sots are they , that cannot discouer him , and know him ? Let vs therefore , beloued , that liue in Gods Church , take heed to our selues ; looke to our religion and worship , and all the parts thereof ; that we do not serue Antichrist rather than Christ , and that we mingle not both togither . It will be hard , to liue in Gods Church in his times , and to keepe wholy free from him , who if he cannot wholy draw men from Christ , will be attempting yet to do it in part . Vers. 5. Remember ye not , that while I was yet with you , I told you of these things ? FOr the further confirming of them in this truth , before he proceed any further in the description of that Man of sinne , which shall be reuealed , not without a secret reproofe of their forgetfulnes , he calleth to their minde some other points , which , togither with these , he had taught them by word of mouth concerning Antichrist . Whence breifely we may obserue ; 1. How profitable the remembrance of any diuine truth may be , especially at some times , if men could then remember it . If this people had but remembred thus much , as they ought to haue done , they had not bin in danger of being poysoned , with the error before mentioned , but they had a present preseruatiue and counter-poyson against it . 2. Note we , how forgetfull the best children of God may be of those diuine doctrines , which most concerne them , and which one would think , they could not haue forgotten if they would . 3. Marke what aduantage Satan makes of our forgetfulnes . Did he see that care in vs , to remember the word that ought to be , he would not be so bold to broach & spred his errors as he is : So that though there be much teaching , yet there is so litle remembrance of that , that is taught , that Satan and his instruments may broach any errors , and yet we neuer able through our meere forgetfulnes , to oppose the diuine truth of God against them . 4. All Christians , especially Ministers , may learne hence , to be carefull to call to the memories of their hearers , what they haue formerly taught , especially when particular occasion serues to make vse thereof , as when the forgetfulnes thereof , may proue prejudiciall and dangerous vnto them . Vers. 6. And now yee know , what with-holdeth ; that he might be reuealed in his due time . 7. For the mysterie of iniquitie doth already worke : onely he that with-holdeth shall let , till he be taken out of the way . 8. And then shall that wicked one be reuealed ; whom the Lord shall consume with the Spirit of his mouth , and shall abolish with the brightnes of his comming . TO come to the particular points then , that ouer & besides he putteth them in minde of . The first is this , that he had acquainted them with a speciall let and impediment that hindred the present reuealing of this Man of sinne . What this should be , the Apostle here concealeth : So that it seemes , he told it them then as a secret , fit for the Christians in those times to know , but not so fit to be published . Onely it seemeth by that which followeth , that it was some kinde of person that hindred . And the most generall receiued opinion is , that it was the Emperor of Rome . This haue the ancientest Fathers held : and this do most , both Protestants and Papists too grant . And the euent doth agree thereunto . Yea , it seemes that by their tyrannie and persecution they hindred the same . For so long as the Church was vnder persecution , and the sword of the Magistrate was drawne against it , this proud Man of Sinne lurking in the Church , and beginning to aduance himselfe , yet could not rise to his greatnes . And this may be the reason , why the Spirit of God concealeth the impediment , lest this might the more encourage the Ciuill Magistrates , and Potentates to persecute the Church . And indeed the very suspition of this , that Christians would be the ouerthrow of that Empire , was one cause of many bloudy persecutions . 2. He admonisheth them , that the foresaid Apostasie was euen then in working , which here he describes to be a mysterie of iniquitie , that is , an Art of sinning , by secret , cunning and artificiall conueyances : whereby he meaneth that then the foundations and grounds , and principles of the Antichristian religion were secretly laying : So that the Apostasie of Antichrist or the Antichristian Religion was not to rise on a sodaine , but as an edifice is long before in squaring and working , and at length is reared and ioyned : so the Religion of Antichrist , ( which is therefore an auncient religion , at least the maine grounds whereupon it is built ) should be a long time preparing and priuily contriuing , before it should come to be openly and eminently , erected in his due proportion and full perfection . 3. He telleth them , that that which hindreth the manifestation of the Man of Sinne , shall hinder , vntill it be remoued ; and that as soone as it is remoued , shall that wicked one be discouerd : Which sheweth that Antichrist reuealed , and this let and impediment could not stand togither , but the one must be remoued , before the other can shew himselfe in his colors . Here then , the Apostle giueth them a watch-word , concerning the time , when the Church of God was to expect the manifestation of Antichrist : to wit , when this let was remoued , and not before then . So that the Man of Sinne shall be discouered , and then must be discouered , when he is at his greatest height . Note by the way , the Title giuen this Man of Sinne here ; he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lawlesse person . So that Antichrist is such a one as will be lawlesse , subiect and lyable to no law , but will ouer-top and ouer-rule all lawes at his pleasure . 4. He putteth them in minde of the end of Antichrist , after he is reuealed , and that is twofold : 1. He shall be consumed by the breath of the Lords mouth . As Antichrist shall in a speciall manner set himselfe against Christ : so will Christ set himselfe in a speciall manner against him , and then most , when he is greatest . Neither will Christ at once vtterly confound him ; but first he will by litle and litle consume him : So that as at the first he grew by litle and litle to his greatnes , so he shall by litle and litle be consumed . The meanes whereby he will consume Antichrist , is , by the Spirit of his mouth , that is , by the word of God , and the preaching of the Gospell . See Psal. 33.6 . and Esai . 11.4 . It is not sword and speare , that shall so much preuaile against Antichrist , as the Ministerie of the word . Antichrists glory shall more and more vanish , the more that it preuaileth . This point may giue vs great light in the discouerie of Antichrist and his kingdome , and of the open and secret frends thereof . 2. He and his kingdome shall be vtterly abolished at the second comming of Christ , and not before . So that though he be the vilest and most detestable monster that euer was ; yet he shall not either by the word or sword , be vtterly destroide vntill the latter day . So that till the day of doome he shall sit in the Temple of God , seducing the Saints of God , and drawing men from the Gospel of Christ to his idolatry , euen vntill the end of the world : and then shall he and all his limmes , by whose meanes his kingdome hath here bin aduanced , be cast into that burning Lake . Apoc. 20.10 . So that Antichrist now is , and hath his kingdome vpon the Earth , and shall haue , though euery day more and more ruinated , vntill the day of doome . These are the points , which he calleth to their memories , which formerly he had taught them , and is faine to teach them ouer againe , and to apply them , as a speciall counter-poyson against that false error , that before was mentioned , concerning the neerenes of Christs second comming . Vers. 9. Whose comming is by the working of Satan , with all power , & signes , & lying wonders . 10. And in all deceiueablenes of vnrighteousnes , among them that perish . THe Apostle here returneth againe to the description of Antichrist , from which he had digressed ; shewing the meanes , whereby this Man of sinne should raise himself to his height , and hauing so done should vphold , from time to time this his apostaticall kingdome . The meanes are Generall or Speciall . The generall , that he will come with the efficacie of Satan : that is , Satan , especially when he is mounted vp into his chaire of estate , will worke mightily and powerfully in and by him : so that he shall haue all the helpe and furtherance , that Satan can afford him , for the aduancement of his kingdome , euen as if he and all his Champions were inspired with the diuell , and had Beelzebub as a familiar with them , to aduize and execute what they would . No Iuglers or Coniurers , no Witches and Wisards , not the Soothsayers of Egypt , shall come with that efficacie of Satan that he shall , and therefore it must needes be wonderfull powerfull . As the Spirit of God is effectuall in the ministers of Christ. Col. 1.29 . 1 Cor. 14.25 . So shall the spirit of Satan be as effectuall , to these ends and purposes in the ministers , and instruments of Antichrist . More particularly he sheweth 1. wherein this efficacie of Satan shall consist , and 2. Vpon whome it shall take hold . For the former : The efficacie of Satan in him shall shew it selfe , in procuring him all the power and authoritie that may be , and in confirming the same , with lying wonders and miracles , and by all the wicked and impious fraudes and collusions that may be deuised . Which sheweth , that Antichrist shall be such a one as shall not deceaue of ignorance , but of set purpose ; and shall propound to himselfe by all deuices that may be , to drawe men from the truth , against knowledge and conscience . It shall be his glory and joy to seduce men , and to withdrawe them from the true faith of Christ , to the end that he may thereby , the more establish his owne kingdome , and greatnes vpon earth . 2. The persons whome Satan by Antichrist shall seduce , are such as shall perish , as are reprobates . Iud. 4. Apoc. 13.8 . & 9.4 . These are the true members of Antichrists kingdome , in whom he shall worke most effectually . So that the more wicked a man is , and the more hated of God , the more subiect shall he be to be deceiued by Antichrist : and the more that we see men deluded and deceiued by him , the more are we to feare their eternall perdition . Obiect : What ? Shall Antichrist then deceiue none but those that shall perish ? Sol : Yes : euen Gods owne people shall be in Babylon , which is Antichrists kingdome . Come out of her , my people . Apoc. 18.4 . But they shall bee most effectually deluded that shall perish . They shall of all other , by the iust iudgement of God , be most abused by him . So that the vitall members of Antichrist , and the peculiar limmes of his kingdome , shall be a damned crue of reprobates , persons ordained to perdition . — because they receiued the loue of the truth , that they might be saued . Here is the reason , why those that shall perish shall thus be deceiued : because they shewed no loue , nor liking , nor would giue any intertainment to the truth ; but despised the meanes of their owne saluation . Truth here , is the Gospell , so called 1. In regard of the certaintie and infallibilitie of it : in comparison whereof , all other doctrines & religions are error , and all other humane truths , vanitie and deceite . The Gospell will neuer deceiue vs : whatsoeuer it promiseth , shall certainly come to passe ; whatsoeuer it affirmeth , shall neuer be proued false . 2. In regard of the vse of it : it is the rule of all sauing truth . Whatsoeuer is not ruled and squared thereby , in matter of Saluation and Religion is error . 3. In regard of the effect and efficacie of it : for , 1. It is powerfull to discouer and beate downe all error and heresie , and vntruth whatsoeuer . 2. It is a great and powerfull instrument of God , to worke truth and synceritie in the heart . And where this truth is not , there is nothing but hypocrisie and falshood . This Gospell then , is Truth it selfe , and yet is nothing ordinarily , accounted more false : witnesse the very liues of Christians and such as professe it . To entertaine the loue of this Truth , is to entertaine it with loue : as 1. To hunger and thirst after it ; 2. To seek and search after the knowledge of it , 3. To giue credit unto it ; 4. To loue and affect all the meanes , whereby it is attained ; 5. To bestowe cost vpon it ; 6. To reioyce in it , and all those that loue it ; 7. To cleaue and sticke close to it ; 8. To defend and maintaine it ; 9. To growe and increase in it ; 10. To expect and looke for all happines , and saluation in and through it . When men therefore , 1. Desire it not . 2. Neuer seeke after it . 3. Giue no credit to it . 4. Care not for the meanes . 5. Think all cost too much they are at with it . 6. Take no pleasure in it . 7. Flie from it and forsake it . 8. Oppose themselues against it . 9. Stand at a stay in it . 10. Looke not for saluation by it ; they are said not to entertaine it . Where note by the way , 1. That it is not enough to receiue the truth , and giue some kinde of entertainment to it , but we must giue it louing entertainment , if we looke to haue good of it , if we desire to be eternally saued by it . 2. That not to entertaine the loue of the Gospell , and not to accept of the conditions of saluation therein offred , is a fearefull signe of one that shall perish . More principally we are here to note , 1. What is the cause , why the Lord will suffer Antichrist so far to preuaile ouer the Christian world ; to wit , for their vnkinde vsage and contempt of the Gospell . All despisers therefore of the Gospell , that entertaine not the loue of it , are in danger to be deceiued by Antichrist , and lye open to his sleights and subtleties . 2. That the best counterpoyson against Antichrists seducements , is , to entertaine the truth , as was aforesaid . The loue vnto the truth , shall be more able to preserue vs , and arme vs against all the efficacie of his power , though he haue the helpe of all the Diuels in Hell , then if a man had the greatest learning and knowledge that euer any man had . Vers. 11. And therefore shall God send them strong delusion , that they should beleeue lies , 12. That they might all be damned , that beleeued not the truth , but delighted in vnrighteousnes . IN these words , is declared the ground and equitie of the former iudgement : wherein consider we two points : 1. The iudgement of God vpon such as entertaine not the loue of the truth . 2. The cause thereof . The iudgement is this ; God shall send them strong delusions , or the efficacie of coosenage , as it may be translated : that is , God will giue them ouer to Satan and Antichrist , and will giue them libertie to deceiue and cozen their soules : so that there were neuer any so cozened , and deluded , and abused as they shall be . He further amplifieth this iudgement , by the effect and the end of it . The effect ; they shall beleeue lies : they shall in that manner be cozened , that they shall receiue and entertaine , as the eternall truth of God , most grosse and notorious lies and figments , absurd and most palpable vntruths and fables ; and so beleeue them , as no euidence or demonstration of truth , shall be able to draw them from the same . The end , why the Lord doth this ; that they might be damned , being by that meanes , drawne with the Deuill and Antichrist into euerlasting perdition . The cause of this fearefull Iudgement is twofold : 1. Because they beleeued not the truth . i. would giue no credit to the word of God and the promises thereof , but esteemed them as so many toyes and fables , worthy no beleefe or credit . 2. Because they tooke pleasure in vnrighteousnes : i. tooke such delight and felicitie in those sinnes , which by nature they were giuen vnto , that rather then they would forsake and forgo them , they chose rather to trample all the hope that the Gospell gaue them , vnder their feet : So affected and well-pleased were they with their naturall corruptions , that nothing could bring them out of conceit with them . Whence we may learne ; 1. That Antichrist shall deceiue and delude none , further then God giueth speciall commission . God hath a speciall guidance , and gouernment , and direction in the seducements of Antichrist . God deludes not , but yet sends delusions : and if hee send them not , they cannot come . Hee leaueth the seducer , and the seduced togither , ordering both of them to the glory of his iustice . 2. That the Kingdome of Antichrist consisteth of a companie , of cozened and deluded people . Therefore the more that men hate to be deceiued and coozened ; the more let them take heede of that sinne that layeth them open therevnto . 3. It is a fearefull signe that God intendeth to damne those , whom he suffereth to be so powerfully deluded by Antichrist . For whom he meaneth to damne , he is wont to giue vp to a reprobate sense ; that , which they are like soone to come to , that are so powerfully deluded . And thus of the prophecie of Antichrist , and of the Apostasie , that by his meanes was to be effected before the latter day : the branches whereof , togither with some particular vses , we haue laid open before . Now followeth the maine Vse ; which is this , to take heede of this Apostasie , and of that Man of Sinne , which in the same shall be reuealed . Now this that we may the better doe , we must learne , so far as this Prophecie will helpe vs to finde out , 1. Where this Apostasie is ; 2. Where we may finde this Man of Sinne. First , for the finding out of this Apostasie , we must consider , what properties and notes to discouer the same , are laid downe in this prophecie ; and then see whether they agree to any state or condition of people , that either hath bin or yet is in the world . For there neede be no question but , vnto what state or condition of people so euer these rules shall agree , that there this Apostasie is . 1. This Apostasie must be a reuolt of Christians from Christ , that is , a departing from the foundation of that Faith , Religion , and diuine worship , which was planted by the Apostles in the primitiue Church : this is out of question ; and appeareth , as before was shewed , by the title giuen it , vers . 7. the Mysterie of iniquitie , opposed to the Mysterie of the Gospell ; and the vse made of it , ver . 15. Therefore , brethren , stand fast , &c. 2. This Apostasie is Catholick and Universall , ouer-spreading the whole face of the Christian world . This is euident by the indefinite speech of the Apostle , vers . 1. by the Confession of all men , euen our Aduersaries themselues , & by the euent . 3. This Apostasie is a Mysterie of Iniquitie , wherein men do not professedly fall from Christ ; but vnder the profession of Christ , and in his name , do fight against him in an hidden and artificiall manner . vers . 7. 4. This Apostasie shall be one bodie , and haue a Catholicke head , who shall in that manner rule ouer the members thereof , as Christ doth ouer his Church . vers . 4. 5. This Apostasie was not to be such , on the sodaine , but to begin by litle and litle , and so ( by degrees ) to increase , and afterward againe to decrease by degrees . vers . 7 , 8. 6. This Apostasie began in the Apostles time : for then it is said , that the Mysterie of iniquitie began to worke . vers . 7. 7. It shall preuaile against those , that loue not the truth and sinceritie of the Gospell , but giue libertie and indulgence vnto themselues 'to liue in some sinne . vers . 10. 8. It shall be effected and vpheld with the efficacie of Satan , with all power , and signes , & lying wonders . vers 9. 9. It shall be consumed by the Spirit of Gods mouth . i. by the word of God. vers . 8. All these points are cleare enough out of this prophecie ; and if they were not , yet might we well conclude , that where all these may be verified of any Apostasie now in being , that it is either the same with it , or as bad as it . But there is no cause to doubt of any of them : and therefore we are to make no question , but that , these points being true , this Apostasie must needs now be in the world , and that it must needs greatly concerne all Christians , to be warned thereof : As also , that for the finding thereof , we are not to seeke the secret nookes and corners , woods and wildernesses , for it is to spread ouer the whole Christian world . That this Apostasie then , such as the Apostle here prophecied of , is to be found in the present Church of Rome , is most euident and notorious . For 1. that this Romish Church hath made an Apostasie from the Faith and Religion planted by the Apostles , and that for this 1000. yeares , so that she is no more like to that Church , that the Apostles planted at Rome , then Hell is to Heau'n , may appeare by these Reasons : 1. From the difference of the Church . 2. From the difference of the Church gouernment . 3. From the difference of the Doctrine . 4. From the difference of the worship . 1. The present Church of Rome holdeth her selfe to be a Catholicke Church , vniuersally spread ouer the face of the whole world , vnto which all true Christians , and Churches doe appertaine as members : so that they are held no true Churches or members of Christ , or Christians , that are not professed members of the Church of Rome , in what parts so euer of the world they abide . But the Church of Rome , which the Apostles planted , was a particular Church onely , comprehending vnder it onely those Christians , which dwelt in and about Rome , and not in any other places . For Paul directing his Epistle to that Church , describes it thus , The Saints at Rome ; and concludes his Epistle , with Salutations vnto such persons , as inhabited in or about Rome , yea and it was sent from Corinth vnto this Church : which could not be , if this Church were euery where , and had not bin a particular Church . Againe , this Apostle writing to other Churches , giues them as great , glorious , and respectfull titles and priuiledges , as he doth vnto this Church . Neither doth he any where , in any colorable manner , subiect them to this ; but writes vnto them as entire , and distinct , and free Churches of themselues ; neuer exhorting or mouing vnto subiection or obedience to this Church . And if it had bin such a Church , of which all Christians are members , he would ( out of question ) haue described it , writing vnto it , as Iames and Peter do , writing to the dispersed Iewes ; To the 12. Tribes scattred abroad ; To the strangers that dwell through Pontus , Asia , &c. So , To the Church of Rome , and all the members thereof , euen to all the Christians throughout the world . So that this Church of Rome , can no more be said , to be such a kinde of Church , as the Apostles planted , then the whole world can be said to be the Citie of Couentrie , or Lichfield , or London . And for any colour of ought in Gods word , these or any of them , yea this Parish of Stapen-hill , might make as good claime to be the Catholicke Church , as the Church of Rome may . 2. The head-Officers and Gouernors of the old Church of Rome , were the same , for name & office , that were appointed in other Churches . For had they bin Officers of an other kinde , the Apostles would vndoubtedly haue giuen notice of it . But the Head-Officers of this Church , are such , as whose names and peculiar Offices were neuer heard of in the Apostolicall Churches or times . The Apostles , in their Epistles , do often mention the Church-Gouernors in their times : and yet not a sillable concerning any Pope , Cardinals , Abbots , Moncks , Friers , Iesuites &c. nor any such kinde of Officers . Take these Offices and Officers out of the present Romish Church , and you raze the very foundation of their Church : and yet that Church of Rome , which the Apostle wrote vnto , was perfect and compleat without them . 3. The maine and fundamentall doctrine of this Church , whereby it differs from those reformed Churches , that haue made separation from it , cannot be iustified by the doctrine of the olde Church of Rome , and of other Churches in those times , comprehended in the Canonicall Epistles of the Apostles : as , Iustification by works , Transubstantiation , Mans Free-will , Abilitie to keep the whole Law , Merit of works , Satisfaction for Sin &c. It shall not be needfull vpon this occasion , to enter into proofe of particulars . This in generall , may serue for a proofe of all ; Her enmitie to the Scriptures , diminishing the authoritie of them , as much as she may , preferring hir owne authoritie aboue them ; her tying the Scriptures , to what translation she pleaseth , to what sense she listeth ; and her keeping them locked from the people , shewes that her fundamentall doctrines are not agreable to the Scriptures , and by consequent differing from the Doctrine of the old Church of Rome . 4. Her principall Worship and Seruice , so far forth as it differeth from our Churches , is as different as may be from that worship & seruice , which is prescribed by the Apostles to the olde Church of Rome , and other Churches . Her Masses , her Dirges , her Trentalls , her Prayers for the dead , her Pilgrimages , Processions , Adoration of Images , Angels , and Saints departed , her Vowes of Virginitie and Pouertie , her Seruice in a strange tongue &c. In these doth her principall worship of God consist . And yet not one of these hath any colour or shadow from the doctrine and worship prescribed in the Epistle to the Romans , or in any other Booke of Scriptures . 2. That this Apostasie of the Church of Rome , is a Catholicke Apostasie , needs no proofe ; seeing themselues glory and boast of the Catholicknes of their Religion , especially before Luther , and how generally and vniuersally their Worship and Faith aforesaid , haue bin receiued and professed ; neither hath there bin , since the Apostles , any profession so generall and vniuersall , as the Papacie , when it was at his height . In this they glory ; But except they could iustifie the truth of their Faith and Religion , this their glory is their shame . For by this meanes they rather argue , that they are not of the true Religion , but of this Apostasie , because there was to be an vniuersall departure from the true Faith , in which case not the true Church , but the Apostaticall must be vniuersall . 3. The Church of Rome hath a Catholicke Head , who in that manner rules ouer the members thereof , as Christ doth ouer his Church . For the Pope claimes to be the Uniuersall Head of the Church , making Lawes according to his owne pleasure , euen to binde the Consciences of all them that are vnder him , of no lesse authoritie then the Lawes of God. 4. The Religion of Popery came not in , all at one time , but by degrees , beginning in the Apostles times , and increasing more and more after the decease of the Apostles , as the sinceritie of the true Religion decreased . It is euidently to be seene in Historie , when and by what meanes the grosse and maine points of the Popish Religion came in . 5. It preuaileth , against whom most ? Surely , such as euidently shew , that they beare no loue to the word , but are despisers of it , and the ministerie thereof . Such in our experience are they , that vse to be seduced ; men that are glad to haue any colour to be of any Religion , saue that which is the true , and which crosseth their corruptions . 6. The whole world knoweth with what efficacie and power of Satan it hath bin vpheld : how busie Satan was , how oft he appeared in Goblins , Fayries , walking Spirts &c. for the strengthning and supporting of it . 7. It cannot endure the brightnes of Gods word , but melteth before it as Snow before the Sunne . Hitherto we haue shewed , that the Religion of the Church of Rome is that Antichristian Apostasie , that here is prophecied of ; because all the notes and marks thereof , doe most liuely agree thereunto , more then to any Religion and Profession in the world besides . In the next place we are to shew that the Bishop of Rome is the Head of that Apostasie , and that great Antichrist here prophecied of . Which appeareth , partly by that which hath bin said before concerning the Apostasie of that Church ; & shall more fully appeare by those Notes , whereby in this Prophecie he is described . The first is this . The Antichrist is a Man of Sinne. i. not onely a notorious sinner in his owne person , but as Satan is ; a notable instrument of Satan , to draw men from the obedience of Christ , to sinne and rebellion against God. This agrees to all the Bishops of that Sea , in a manner , since they became Uniuersall Bishops . It is almost incredible , what monstrous villaines most of them haue bin ; and that by the report of their owne Historians . You shall not read of any Sect or Order of men whatsoeuer , amongst whom , so many & such monsters haue bin found , as amongst them ; Murtherers , Poysoners of their Predecessors , Simoniacks , Negromancers , Sodomites , Adulterers , Atheists , Church-robbers , &c. Yea such lewd persons ordinarily their Popes haue bin , that the time was in those parts , where the Pope most abode , that , when they would note a man for a notorious , extraordinarie Villaine or Knaue , they would say , He is a Knaue or Villaine enough to be Pope . Non est opus instare . Againe , they are not onely such Men of sinne in their owne persons ; but the grand Patrons of sinne in others , and fruitfull parents of lewdnesse . So that it is as it were their trade to deuise , how they may either by lawes force men to sinne , or protect such as are wicked . He is the great Patron of Ignorance , vsing all the power and authoritie he hath , to keep the people from the knowledge of God , so that they might not know the right way to serue him . He forbiddeth Mariage to all his Clergie , which are innumerable , the hundreth part whereof are idle bellies , not forced to any paines , but liuing like Epicures and Swine put vp to feeding : By meanes whereof , innumerable Adulteries , Fornications , Rapes , Sodomitries , Murthers of Infants , and other abominable acts are committed . He vpholdeth and maintaineth Stewes , as it were Colledges and Societies of whores , wherevnto men may freely without punishment repaire : And counteth it better for some sort of persons , to keepe a whore , or to defile an other mans wife , then to haue a wife of their owne . He counteth some sinnes small and veniall , not deseruing Hell fire ; and no sinne so grosse , but that for money he can pardon it : and he can dispence with Incest , diuorce at his pleasure , discharg men of their oaths , and absolue subiects from their Oath of Allegiance &c. By meanes whereof , he hath bin the procurer and author of infinite treasons , rebellions , assassinates , poysonings , bloudshed of many thousands , murther of Princes and Potentates , and other the like villanies in all parts of Christendome . The second Note followeth . He is the Childe of perdition . Wherein is signified that the Man of sinne shall be such an other as Iudas was . And surely Iudas may well be an Emblem , to represent the nature , disposition , and condition of the Popes of Rome , for the most part . Iudas was a couetous wretch , and grudged that any thing should go beside his bag : so is the Pope . Iudas sought all meanes to betray Christ ; so doth the Pope in his members . Iudas , though Christ convinced his Conscience of the vilenes of the fact , and denounced such a wo against him , as might iustly haue terrified him , yet for all that held on his wicked purpose : so doth the Pope . Iudas in words and ceremoniall complement most honoured Christ , when he betrayed him : so doth the Pope . Iudas came to an euill end ; so haue the most , if not all , of them . Iudas was the instrument of Christs death , and of his owne perdition : so is the Pope . None liue more like men , ordained to destruction then they . 3. The Antichrist here spoken of is one that opposeth himselfe against , and lifteth himselfe vp aboue all that is called God. The Scriptures giue this Title not to God himselfe onely ; but to Angels also Psal 8.5 . Hebr. 2.6 . and to Magistrates , I haue said , Ye are Gods , saith the Psalmist . Psal. 82.6 . This propertie notably in both these respects agreeth to the Pope . Concerning the first , nothing can be more euident , whether you respect the Bishop of Romes claime , or his practise . He claimes to be in all Christian Dominions throughout the world , yea and of the whole world to be the Supreme Head and Gouernour : That Emperors and Kings are but his Vassals and Subiects ; that he hath authoritie to place them in their Thrones , and to cast them out againe ; to absolue their Subiects from that loyaltie and alleageance , that they owe and haue sworne to them ; that he is as the Sunne , and the Emperor but as the Moone , borrowing all light from him ; that he is as Gold , and the Emperor as Lead ; that Emperors and Kings are but as Sawes , and he as the Sawyer to moue them at his pleasure ; that the Emperor is but his Sword-bearer , and his Creature ; and the Imperiall Maiestie as much vnder the Popes , as the Creature vnder God. Concerning practise : hath hee not deposed Kings and Emperors ? hath he not made them kisse his toe , hold his stirrop , waite bare-foot at his Pallace-gate , crowned Kings with his feete , made them carry him on their shoulders & c ? Againe , he aduanceth himselfe aboue Angels and Diuels . For he claimeth to be Lord of all in Heauen , in Earth , and in Hell. One Pope in his Bull for the Iubilee , commands the Angels in Heauen , to take such soules out of Purgatorie , as dye by the way , and carry them instantly to Heauen . And for his lifting vp of himselfe aboue God himselfe , it is as plaine as any other matter . It is nothing with him to be another God on Earth . The Scriptures that are proper to God or Christ , as Esai . 60.12 . & 28.16 . Psal. 24.1 . & 8.6 . Ioh. 10.16 . & 15.5 . & 3.19 . Apoc. 5.5 . they apply vnto him ; and he like the proud Man of Sin admits of them . Yea , this is all too litle : He is aboue God , and that by his owne claime . He can binde where God looseth , and lose where he bindeth . He can dispense with the Lawes of God , with both the Olde and the New Testament . His word is of more authoritie then Gods word is . And to sinne against his Lawes is ( after a sort ) to sinne against the Holy Ghost . Lastly , this Man of Sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a wicked onely , but a lawles person ; one that shaketh off all yoke , like a sonne of Belial , that liueth like an Outlaw , that refuseth to be ruled by any law , either diuine or humane . But who , more lawles then he that no law can hold either of God or man ? That will giue lawes to all , but take none of any ? that not onely claimeth power to breake lawes as he listeth himselfe , but can at his pleasure dispense so , not with mans law alone , but with Gods to , that he can make Treasons , Murthers , and Massacres , and the horriblest sins , that Gods law condemnes , acts pious and meritorious , whereby men shall deserue heauen ? Yea , who so lawlesse as he , that not onely refuseth himselfe to be ruled by any law , but exemteth all his shauelings , his principall members , from all subiection to lawes and ciuill jurisdiction , though the ordinance of God , that they may liue as they list , in all loosenes and lewdnes , without checke or controll ? And thus we haue shewed , both who is the Head of the Apostasie , foretold by the Apostle in this place , and where , both he and it are to be found . Vers. 13. But we ought alwayes to giue thanks to God for you , Brethren , beloued of the Lord. - HItherto of the Prophecie concerning the Universall & Catholicke Apostasie of Christians , from the true Faith and sincere worship of Iesus Christ , as it was planted by the Apostles ; and of that Man of Sinne , that next and immediately vnder the Diuell , was to be supreme Head and Author thereof . A burdensome Prophecie to all that feared God , and such a one as could not but make their hearts heauy , and possesse their soules with much feare and trembling And therefore , the Apostle , before he passeth vnto any other matter , comforteth this Church he writes vnto , and therein laboureth to remoue that feare & sorrow , which this Prophecie might cast them into . In the Consolation , 1. He propoundeth the maine argument and matter of their Comfort . 2. He maketh speciall Vse thereof . The matter or argument is set downe , 1. Generally , 2. More specially . The Effect of the generall Proposition is expressed in the Title he giues vnto them , O yee beloued of the Lord : as if he had said , O my Brethren , though the condition of the Christian world shall be fearfull , in regard of the power and tyrannie of that Man of Sinne : yet you neede not to be dismayed thereat . For the Lord loues you most deerely and tenderly ; and therefore will preserue and keep you from that fearfull Apostasie . Whence we note ; 1. That the more that any Christian man or Church is beloued of the Lord , the more afraid they are of this Apostasie , and of that Man of Sin : and the more they are humbled and grieued to consider the same , and the more they shall feare it , and desire to be armed and strengthned against it , being conscious of their owne weaknes , to withstand so great assaults and temptations , as also the more they shall mourne and groane vnder the tyrannie and burden of it , or of any part or parcell of it ; the more present will the Spirit of God be , to yeeld comfort & consolation , and spirituall might , and strength vnto them , as here , he is vnto this Church . And further , the more feelingly that a man shall be perswaded of the loue of God towards him ; the lesse cause he shall haue to be dismayed and faint-hearted in regard of this Apostasie . Art thou one belou'd of the Lord ? Hadst thou a liuely sense thereof in thy soule ? Verily , though by Prophecie it should be reuealed vnto thee , that all thy frends and acquaintance , the whole Towne and Realme where thou liuest , the whole Kingdome , wherein thou art a Subiect , should reuolt from Christ to Antichrist ; yea though thine owne eyes should behold it ; though thou shouldest see all the faithfull Pastors and Ministers of Christ , and amongst them those that haue bin the powerfull instruments of God to bring thee to the sense and loue of God , to fall away from Iesus Christ , and to receiue the marke and character of the Beast : yet in the middest of so fearefull and so lamentable a spectacle , thou shalt finde comfort and strength enough to support thee , though thou stand alone against all the tempests and stormes , that Satan and his Vicar-generall can raise against thee . Would we therefore secure our selues against such tempests and brunts ? Let vs labour to be beloued of the Lord , and to get vnto our selues all the signes and tokens thereof that we can . For there is none safe from Antichrist , but those , whom God hides in his owne bowels . And if once we feele our selues there , what need we care ? They must pull out the Lords owne bowels , that pull vs out thence . The Apostle amplifieth this loue of God towards them , by the effect thereof : as if he had said , My Brethren , you are so beloued of the Lord , that I , Syluanus and Timothie , thinke we can neuer sufficiently giue God thanks for you in that regard . Wonderfull great , must that loue of God needs be towards this Church , that bindeth the Apostle and these Euangelists in so great a bond of thankfulnes vnto God for them . 1. The Apostle did not ( though he might ) say , You ought , but , We ought : whereby he sheweth ; that Gods loue towards this Church , did binde these worthy Ministers in an euerlasting bond vnto God. So that the more loue and grace God sheweth vnto a people , the more bound vnto God are the Pastors and Ministers of that people . Doth God manifest by any signes , that our people are beloued of him ? As though therein we were beloued of the Lord , we are bound to be thankfull vnto God : yea , not Pastors and Ministers onely , but euery brother is bound in a bond vnto God for the loue and grace that God sheweth vnto a brother . For Paul speaketh this as a Brother , and not as a spirituall Father and Minister . Else he would not haue called them brethren , but children rather ; if Gods loue towards this Church had wrought this effect in them , as they were Ministers onely . It is the dutie then of euery Christian , to be so affected with the grace , loue , and fauour that God shewes vnto any man , as if himselfe therein were specially bound vnto God ; and he had therein himself , receiued a speciall grace and fauour from God. Let vs learne to esteeme our Brothers holinesse , his redemption , his ioy , his glory , his eternall happinesse , and all other signes and tokens , of Gods loue in Christ towards him , as so many parts and parcels of , and additions vnto our owne . Far be from vs that malignant spirit of Cain , vs especially that are Ministers , the more to hate , and to despise , and to disdaine and murmur and grudge and repine at , and persecute our brethren , the more signes and tokens of Gods loue and grace we see in them . Further , would any of vs know how to binde our true Christian neighbours and brethren in the strongest bonds vnto vs ? Let vs vse all the meanes , that we may shew our selues beloued of God. This is sufficient to binde them for euer to be thankfull vnto God for vs. We cannot better deserue one of an other , then by striuing one to goe before an other in grace and fauour with God. 2. This band of thanksgiuing , though it be for them , yet it is not to them . It s no thanke to any Christian , that he is beloued of God : but all the thanke is due to God himselfe . The cause that we are beloued of God is not in our selues , but in God onely ; and therefore is all the thanke due to him . 3. It is an euerlasting thanks , that is due to God : it is a debt that can neuer be paid , either in this life , or in the life to come ; but that which must euer be paying , euen in heauen , and more in heauen then on earth , because there , it shall appeare indeed how beloued we are . It shall there be so many heauens vnto vs , to behold the heau'ns one of an other . So that to be admitted as spectators of that glory and ioy that is in others , will be vnspeakable joy and glory to vs , tho we had no other cause of either . Such comfort vnspeakable shall we haue , in the ioy and glory , and happinesse one of an other , streaming from the loue of God , that I shall neuer cease magnifying God for thee , nor thou for me . Such mutuall beames and rayes of glory , will reflect frō one vpon an other , that we shall not be able to tell , whether we haue more cause to thanke God for our selues , or for one an other ; the ioy shall be so vnspeakable , that the one shall reape by the other . 4. Note here a speciall meanes , sanctified of God , to support our brethren , against the assaults of Antichrist . Let them see that we take notice of the graces of God that are in them ; and that we are so affected with them , that we vnfainedly acknowledge our selues bound to be thankfull vnto God for them . Litle knowest thou , what power there is in this meanes , to support a weake brother , when he shall see , that the eyes of Gods seruants are fixed vpon him , that they esteeme his standing as a blessing of God vpon them . The generall neglect of this dutie , hath no doubt bin the occasion , that Antichrist hath preuailed against many a one , that haue fallen from the sinceritie of religion ; because professors make so litle one of an other , the Minister of his people , and people of their Minister , and one of an other . — that God hath from the beginning chosen you vnto saluation , through the sanctification of the Spirit and faith in the truth . Here followeth the speciall matter or Argument of their Comfort ; to wit , the certaintie of their Saluation , wherein specially consisteth Gods loue towards them ; and from whence doth arise , that euerlasting bond of thanksgiuing aforesaid . As if he should say , This prophecie , concerning the dangerous times to come vnder Antichrist , neede not dismay you . For your saluation lyeth vpon a solide and firme foundation , against which all the gates of Hell shall neuer be able to preuaile . So that though Antichrist should come with the greatest efficacie of Satan , and with all the strength of Hell against you , yet he should not be able to preuaile against you to your condemnation and destruction . Let vs consider then , what that firme and solide foundation is , in regard whereof he comforteth them thus . It is expressed in certaine degrees of Gods speciall loue towards them , enwrapped togither in these words . The first degree is this , that God himselfe had chosen and elected them vnto saluation , i. had voluntarily and freely , of his owne meere loue and good pleasure , singled and seuered them out of the number of them , which shall be condemned , and had written their names in the Booke of Life , amongst the number of them that were to be saued ; and therefore they should not need to feare the power of Antichrist . Quest. How knew Paul this ? Ans. Either by the euidence and demonstration of that very Spirit , which stirred him vp to write this Epistle ; or by some euident effects that he saw thereof in them . But I incline more to the former , or rather hold both . Hence we learne ; 1. That though the world be neuer so ouerwhelmed with Antichristian confusion ; though by his tyrannie and poysoned inchantments , he neuer so much preuaile ouer the Christian world ; though by his power , he should mingle heauen and earth togither , and all the powers of hell were in his power ; yet the Elect of the Lord shall notwithstanding be preserued . The Lord will haue such an eye vpon them , that he shall neuer doe any mortall hurt vnto them . But in the middest of all his furie , they shall be safe , and hold on their way to heauen , though they be oft foyled and ouerthrowne in the way . 2. The certainty and assurance of our election , is a mighty and powerfull preseruatiue against Antichrists Apostasie . It is that , that makes the Apostle vrge the certainty thereof vpon this occasion . And this is no doubt , the maine cause that makes Antichrist , and all his wicked limmes , such enemies thereunto . There is none that comes once to be perswaded of this , that he can haue any hope to seduce . And mens carelesnes herein , to make their election sure , is a great cause , that many become such Apostataes . Let vs therefore labour by all meanes to come to the assurance thereof : and then though Antichrist should bring with him Bishopricks , Arch-bishopricks , Cardinalships , Popedomes with him , to allure vs from Christ , & prisons , racks , gibbets , and fires to terrifie and affright vs , yet shall he neuer be able to withdraw vs from him . The second degree is , that God had done this from the beginning . This may be taken either for , from all eternitie , or for , from the fall of Adam . In the one sense , it is taken for the decree it selfe of Election , which is eternall : in the other , for the first act in the execution thereof , out of the corrupt masse of all mankinde in Adam . It is needles to contend , whether sense is truer , or more fitteth this place : seeing either sufficiently argueth the vnremoueable loue of God towards them ; and the one cannot bee vnderstood without the other . Now the consideration of this also serueth notably to strengthen this Church against the feare of Apostasie . For this election of God was not sudden , or since their profession of the Faith ; but it was a matter decreed of God from all eternitie , and began to be executed while they were in the loynes of Adam , before they had any personall being . So that the loue that God beares to his elect and chosen ones , is not a sudden and a rash loue , like fire in straw and dry thornes , that makes vpon the sudden a great crackling , and blazeth , but is as soone almost out as in : But it is an ancient loue , an old affection , yea a loue and affection as old as himselfe : As soone as euer he was , and he euer hath bin , he loued them . And therefore there is no cause to feare , that he will suffer Satan or Antichrist so far to preuaile against them , that are so aunciently beloued of him : Seeing there can be no cause in them , or vs now , to make the Lord to cease to loue vs , but what hath bin present before the Lord , when he began to set his loue on vs , and would as well haue moued him then to refuse vs , as now to reject vs. Note withall , by the way , 1. That this may serue as a speciall signe of one elect from eternitie , that Antichrist is not able to preuaile against him , to withdraw him from the sinceritie of his Christian profession . 2. That so long as Antichrist preuaileth against any , so long litle hope thereof can be had . The third degree followeth , which consisteth in the meanes , that God hath ordained for the attaining of that saluation , which from the beginning he hath elected them vnto . The Meanes are Inward . Outward . The first inward meanes of Saluation , is Sanctification ; which is the puritie of the soule , from such filth and pollution , as it is capable of ; or a conformitie of our wills , vnto Gods reuealed will , whereby the image of God is renued againe in vs. He is an holy and sanctified man , that is afraid to do any thing , that God would not haue him to do , yea that he doth but suspect that God will not approue , and whose whole studie is how , in all things he may please God. Whence we may learne ; 1. That these two , Sanctification and Saluation , are not seuered in Gods Election ; but go togither . Those , whom God in his Election hath decreed to saue , he hath also decreed to sanctifie ; and his Election is not grounded vpon our holinesse , but our holinesse vpon his election . So that this Sanctification is the very first act , and entrance into our Saluation . So long as we are in sinne and vnsanctified ; so long are we in the gates of Hell , yea in Hell , though in Heauen . But when once we begin to be sanctified , then are we within heauen-gate , we haue one foote , as it were , ouer the threshold , yea though we were locally amongst the damned , and amidst all the Diuels in Hell. In regard whereof , one once said well , in my minde , though a Papist , that he had rather be in hell without sinne , then with sinne euen in heauen . Now , this Sanctification is described by the Author thereof , the Spirit of God. By the power of that Spirit , whereby they were elected to saluation , they are also sanctified . And this Sanctification is a worke of God , as well as Election , and not an act of humane power or will. Otherwise , there were small comfort in this , if we were elected to saluation , through such a sanctification , as were of mans owne will onely . For what hope could we then haue , to stand forth against all the temptations and assaults of Satan and Antichrist ? This sanctification therefore is of Gods owne Spirit . He is the first mouer in the same . Which argueth , that there is in this sanctification , a diuine efficacie and power indeed , such , as against which , all the gates of Hell are not able to preuaile . For it is not a dead or senseles qualitie of the soule , but a qualitie that hath a Spirit in it , that turnes and moues about , all the motions that are in a mans soule . And where Gods owne Spirit turnes the wheele one way , it passeth the strength of all the Spirits in Hell , to turne it an other way . So that whosoeuer feeles these motions in him ( for they are not dead and senseles motions ) may thereby assure himselfe , that he is one of Gods elect ; and one , that though Antichrist should mingle heauen and earth togither , yet shall he not be able to preuaile against him to his ruine and confusion . Note withall , that it being the sanctification of the Spirit , man cannot merit thereby For what can man merit with God , by that which he hath from the Spirit of God , and for which therefore he standeth bound and endebted vnto God ? The second inward meanes , is , Faith in the Truth . Whether this be first or second in nature , I will not stand here to discusse : according to the diuers acceptions or degrees of sanctification , it may be in nature before or after ; but in time they are togither . There can be no true sanctification of the heart , till faith be in the heart ; nor can there be faith in the heart , before there be sanctification there . Now this is then , when the sanctifying Spirit of God doth in that manner reueale vnto the elect childe of God , so much of Gods will , as is needfull for him to know and practise for his owne saluation , that he assenteth vnto it and embraceth it . This Faith and Sanctification go hand in hand togither . The motions of a sanctified spirit , goe no further then the light of this truth , and this eye of faith doth direct . And what neede they feare to be seduced or drawne out of the way , that haue such a Spirit to moue them , such an eye and light , and rule to direct them ? Vers. 14. Wherevnto he hath called you by our Gospell , to obtaine the glory of our Lord Iesus Christ. THe outward meanes , whereby the inward meanes were wrought , was the Ministerie of the Apostles and Euangelists , which he calleth their Gospell . Whereby he declareth , that whatsoeuer they ministred to the people , it was the Gospell : and therefore that we , that are Ministers , should tread in their steps , and minister that onely to Gods people , that we may avow to be Gospell . By this Ministerie , being nothing else but the Ministerie of the Gospell , were they called ( saith the Apostle ) to sanctification and faith in the truth . The Gospell then , yea our Gospell .i. the Ministerie of the Gospell practised and instituted by the Apostles , is Gods owne consecrated instrument , whereby the Spirit worketh sanctification & faith . Thus doth the Lord honor his Ministerie : So that they which are the despisers thereof , neuer had any true faith or sanctification ; and therefore are a prey to Antichrist . And surely who are they , that he preuaileth against in our Kingdome ? Are they not manifest despisers of this ordinance ? For as for those that are called by the same vnto sanctification and faith , they cannot but honor it as the blessed instrument of their conuersion and eternall saluation . He sheweth further , wherein the end of this their Ministerie consisted , in calling of them to the obtaining of the glory of Christ. i. of that euerlasting glory and happines by Christ , which Christ our Head himselfe in Heauen now enioyeth . So that this is a notable meanes to debase the glory of Antichrist , to fix our eyes on the glory that Christ hath purchased for vs , and is entred into heauen to take seisen and possession of , in our behalfe . And surely one maine cause , why a many are so carried away with the glittering shewes of Antichrists pompous estate , is because they haue not their mindes set , nor the eyes of their soules fixed , on that wonderfull , and vnutterable and inconceiuable glory , that for all Christs faithfull followers is prepared in heauen . All the glory of Antichrist , would be vile in their eyes , if they so did . Vers. 15. Therefore , Brethren , stand fast ; and keepe the instructions , which you haue bin taught , either by word , or by our Epistle . THe Use and Application followeth . As if he had said ; Seeing you haue so great matter of comfort , Brethren , stand fast , &c. Wherein we are to consider these 3. things . 1. The dutie that he exhorteth them vnto . 2. The ground of the dutie . 3. The meanes of performing of the dutie . The dutie is , that they stand fast . It is a metaphor borrowed from Souldiers , who in brunt of battell gather their strength togither , that they may not be ouerthrowne . So he would haue them to do , to gather togither all the strength they can , that they may stand against the brunt and storme of Antichrist . Whence we may learne , 1. The beloued and elect of God shall bee powerfully and strongly assaulted by the Man of sinne , and in great danger to fall into the Apostasie aforesaid , if they looke not vnto themselues . 2. That they must therefore gather all their force and strength togither , to stand strongly to the defence of the true faith and religion , that no tempests and stormes may remoue them from it . 2. The ground of this dutie is implied in the word , Therefore : i. Seing that the Lord hath elected you &c , therefore stand fast . The doctrine then of the certainty of our saluation , and of our election , is not a doctrine of securitie ; but it hath this nature , in whomsoeuer it is found , to stir vp men so much the more to stand to the truth . So that the more that a man is assured of his saluation , the more he will striue to keep the faith . So that if he should see his name written in the booke of life , yet would not this make him wax secure , but so much the more carefull to please God , and so much the more resolute against the enemies of God. If a man should know that his body were in that case , that he could not be slaine in battell , howsoeuer he might be wounded , maimed and hurt , would that make him to yeeld himselfe to his enemies , or to suffer them to wound and hurt him ? Would it not rather make him fight so much the more couragiously . 3. The meanes follow of performing this dutie , whereby they and all other may stand fast . The first is , that they hold fast , or lay a sure hand , ( as the word signifieth ) vpon the Apostles Traditions . These Traditions are all such Ordinances of religion and diuine worship , as were taught and established by the Apostles and Euangelists , whether by word or by Epistle . For vnto them , whom the Apostles with their owne mouths preached , their words were of equall authoritie with their writings . But with vs , to whom they neuer spake , their writings onely are authenticall , and not their words , because we know not what they spake more then they writ . 1. The duti● then is this , to lay hold with both hands on the doctrine of the Apostles , and not to suffer any part or parcell thereof to be wrung forth of our hands . 2. This shewes the meanes , whereby Antichrist hath so much preuailed ; for that men haue not held fast the Apostles traditions , but the Churches of Christ haue suffred now one Ordinance , and then an other , to be wrung out of their hands . Vers. 16. Now the same Iesus Christ our Lord , and our God , euen the Father , which hath loued vs , and hath giuen vs euerlasting consolation , and good hope through grace ; 17. Comfort your hearts , and stablish you in euery word and good worke . THe second meanes of standing fast is in the hand of God : and it is twofold . 1. Consolation of the heart . Except the Lord from heauen send a comfortable and cheerefull heart , that it be not daunted and terrified , one shall hardly hold fast . Whereas so long as the Lord comforteth the heart , so long we shall vphold and maintaine the faith . 2. God must also establish vs , and confirme vs in euery word and good worke , that we may so carry our selues in word and deed , that we giue no aduantage to the aduersarie . For if Antichrist can trip vs in either , he will giue vs a dangerous blow . The Apostle therefore concludeth this matter , with a prayer to Iesus Christ , and to God the Father , stirring him thereunto , by mention of that free fauour of his toward them , whereby in Christ he hath loued them , and giue them euerlasting consolation , by putting them in good hope of eternall saluation through grace . Thereby teaching vs , that the maine ground of our assurance of future and further mercies from God , ariseth from the consideration of his former fauour and loue toward vs. And that therefore we must labour to get assurance of the one , if we desire to haue our faith confirmed and strengthned in the hopefull expectation of the other . And thus much of the fourth part of this Epistle . THE THIRD CHAPTER . Vers. 1. Furthermore , Brethren , pray for vs , that the word of the Lord may haue free passage and be glorified , as it is with you . THE fift part of this Epistle followeth , which is a petition ; wherin the Apostle becōmeth an earnest suter vnto the Church that he writes vnto . And what doth he sue for ? For their prayers . He entreateth them that they would pray for him , & for Syluanus and Timothy his fellow-labourers . And to the end that he might obtaine his desire , he calleth vpon them by the name of Brethren , as he hath done twise or thrise in this Epistle already . Wherein we must not thinke , that the Apostle , according to the common vsage of this age , doth it onely for courtly complement ; ( a thing far from the disposition of that Spirit , by which he writ this Epistle ) but he doth vnfainedly desire this office at their hands , as a principall fruit of their brotherly loue and affection towards him , and as a matter whereby he expecteth a speciall blessing from God. Whence we may learne these lessons : 1. That it is the dutie of Christian brethren , mutually to pray one for an other vnto God their Father . Paul he prayes for the Thessalonians : and he prayes them to pray for him . The brethren in Christ doe mutually merit one an others prayers , when they pray one for an other . Doe I pray vnto God for thee ? I haue therein deserued that thou shouldst pray for me . The wages of an hired labourer are no more due to him , then thy prayers are due vnto me . And thou shalt answer at Gods tribunall vpon an action of debt and default of payment , if thou answer not the same . Though I should not pray for thee , yet art thou bound to pray for me : the Lord hath laid this law vpon vs , to pray euen for them that persecute vs , and to blesse them that curse vs : How much more are we then to pray for them that pray for vs , and to blesse them that blesse vs ? And as this is a mutuall dutie and debt that one Christian owes to an other : so ought all Christians to make that reckoning of this debt , as that they should ( vpon all occasions ) demand and require it , and not remit or forgiue it . We can demand our temporall debts , and will thinke much to remit a penny in the payment of a great summe . But for this spirituall debt , we can be content to let it goe and neuer demand it . Or if we do at any time demaund it : it is but for ceremonie and fashion : we care not whither men pay it or no. This shewes ( beloued ) that we make no reckoning or account of an others prayers . For if we did , we would oftner demand them then we do : And the rather , because the debt is of that nature , that the more we vrge the payment thereof , the more we fauour the person indebted : & the more we neglect to vrge the same , the more wrong we doe vnto him . For there is no prayer that he makes for vs , but he obtaines thereby as great a blessing for himselfe as for vs. 2. If we desire that others should pray effectually vnto God for vs ; let them see that we esteem them as brethren ; and let vs so demeane our selues towards them , as they may esteeme of vs as brethren . For howsoeuer the prayers of the faithfull may do good to them that as yet are not brethren in Christ : yet is there a more liuely feeling of the efficacie and power of prayer , and of the sweet influences of Gods graces obtained by them , when professed brethren pray one for an other . And onely by their prayers can we looke to get good that are our brethren . For otherwise their prayers are an abomination to God , and their blessings in themselues but so many curses . 3. The prayers of the faithfull are the common goods of the Church . And there are none so high and great in fauour with God , but they stand in neede of the prayers of others , euen of their inferiours . Behold here Paul ; a great Apostle of Iesus Christ , that had bin rapt vp into the third heauen , and there heard things vnutterable ; he that had the Spirit of Prophecie , and the gift of working miracles , and who was in a singular manner illuminate in the mysterie of the Gospell , and inspired to be a pen-man of holy Scripture , desires the prayers of this poore Church . Would that Spirit , by which he writ this Epistle , haue suffred him so to haue done , but that through the same Spirit , he had a liuely sense of his owne neede , and a confidence that he should be the better blessed by meanes of them , and that God would for their sakes shew the more fauour vnto him ? There are none therefore so low & meane in Gods Church , but the highest may be beholden to them for their prayers . Paul here desires the Thessalonians to speake to and entreat God for him and his fellowes . This should teach vs to stir vp this gift in our selues , and highly to esteeme the prayers euen of the meanest of Gods seruants . For if the Spirit of God taught Paul to make that reckoning of them , much more ought we , euen the Ministers , who as we are many degrees inferiour to Paul , so doe we by so many degrees more need the helpe of the prayers of the meanest of Gods people ; euen we , I say , that are Ministers do need the prayers of our people ; and the people need to pray for their Minister : yea the meanest of them must learne to be Orators vnto God for him , if they looke to reap fruit by his labours . And this no doubt is one maine cause , that the Lord doth no more blesse our labours vnto you , because you neuer pray for vs ; nay , because many of you cannot pray for vs. The Apostle doth not onely in generall require this Churches prayers ; but he giues them speciall directions concerning the matter of those prayers , which he would haue them to make for him . Wherein in generall , and by the way he teacheth , that if Ministers will looke to reap fruit from the prayers of their Churches , they must teach and direct them how to pray , and informe them in the speciall matter of their prayers . We must not onely call vpon men to pray , but we must teach them how to pray , as both CHRIST and IOHN taught their Disciples . It is very fitting and necessarie , that Christians should haue directions for prayer , yea and for the further helpe of their weaknes , set formes of prayer also , though they are not to be tied onely vnto them , and stinted & streitned so as they may not vse any other prayers ; but according to the practise of our Churches , that prescribe and vse set formes indeed , but are not so limited or tied to them , but that they may and doe vse other conceiued formes also , as occasion is offred , contrary to the calumniation of our separating Brownists . The speciall matter , he directeth them to pray for , is 1. a propagation of the Gospell . 2. the meanes thereof . And 1. That it may haue a free and speedy passage in all places : 2. That it may be glorified else where also , as it was among them . The word here translated free passage , and that not vnfitly , signifieth a running as it were vpon wheeles . So that he would haue them to pray that the Gospell of Christ might haue a swift course , and might most speedily , by the meanes of him , and the rest of the Apostles and Euangelists , be caried throughout the world , as it were vpon the wheeles of chariots drawne with winged horses . Obiect . Why ? this concerneth the Lord himselfe and his owne glory , to let his owne word haue a free passage . Will he send Embassadors into the world , and not giue them safe-conduct , when he hath supreme authoritie & power to do what he will ? But must men beg and intreat the Lord , that his owne word may haue passage , which so much concerneth himselfe ? For answer hereunto we are to know , that the propagation of the Gospell , concerneth our good as well as Gods glory . And it is for our sins , that he doth not make a way for the passage thereof : and therefore he looketh that we should stir him vp to giue passage to it by our prayers . Whence we may obserue ; 1. That the faithfull Ministers of God , desire and endeuour nothing more , then that the Gospell may spred it selfe , and may haue prosperous successe in all places . So that they do not thinke they haue done their dutie , when they prea●h , when and where a dore is opened vnto them but they desire , and vse meanes , that the Gospell may be preached , where a dore is shut against it : yea they count it the greater aduantage vnto them , the more the Gospell is propagated . And those ( out of question ) are the Ministers of Antichrist , and not of Christ , who labour so much as lies in them , to put fetters and shackels vpon the Gospell , that it may not so freely haue his course , and that stop the passages and wayes thereof . And far are they also from Pauls spirit , that will not preach at all , no not in those places , where not onely they haue a free passage and liberty , but where they are bound vnto it by the lawes of God and man , and by their owne faithfull promise . It is a signe that such men make no reckoning , of the Lords word or the propagation of it . But this is the height of the desire of all faithfull Ministers and people in this life , that the Gospell may haue liberty and spread it selfe , and haue euery where a free passage without opposition . 2. We learne , that the prayer of Gods Churches and people , is an effectuall meanes , for the procuring of the liberty of the Gospell . We see how many lets and impediments the Gospell hath : how hardly , without the losse of some lim , or the wrenching of some member , it can passe any way ; the passages are made so streit ; there are so many ditches cast vp in the way , so many secret pits digged , &c. This the Lord doth to stir vp his people to prayer . And no doubt , the want of prayer , is one maine cause , that the Gospell hath no freer passage . Neither must men post off this dutie to the Ministers thereof onely , but euery Christian , how meane so euer , must performe it . Paul no doubt prayed himselfe for this . But he intreateth these Christians also to pray . And happily the Lord may heare the prayers of a simple plaine Christian , when he neglecteth the prayers of them of greater note ; yea he may yeeld the rather to the prayers of Paul for the prayers sake of these poore Thessalonians . 3. Be the meanes neuer so worthy and excellent , yet without Gods speciall assistance , the Gospell shall finde impediments enough . Paul himselfe , a man of admirable endowments , whose excellencie , one would haue thought , might haue broken through all impediments , was not able to do it , but was faine himselfe to pray , and to set others also a worke to pray , that the Gospell which he did carry , which had so many graces attending vpon it , might finde free passage . If therefore all the Ministers of the Gospell , had each of them as many Graces and Muses attending vpon their ministerie , as Paul himselfe had ; yet they must not looke that the Gospell which they bring , should find in all places , and amongst all persons , present intertainment : nay happily , the greater gifts , the greater opposition . If Paul himselfe , accompanied with Siluanus and Timothie , should cary the Gospell from village to village , nay if CHRIST himselfe , in his humane nature , should preach in our streets , and worke neuer so many miracles for the confirmation of the Gospell ; yet except God ioyne his hand vnto this worke , it will finde no passage . How doth our Sauiour mourne ouer Ierusalem ? What fearfull woes doth he denounce against Chorazin , Bethsaida , and Capernaum , where he had often preached , for denying passage vnto the Gospell ? Ministers therefore are not to be discouraged , when either the course of their Ministerie is interrupted , or the Gospell which they preach is not admitted . It was Pauls case ; it was Christs owne : and theirs it would be , if they were in thy place . They that will not heare thee , would not heare Paul , or Peter , or Christ , if they should stand in thy roome . The Apostle would not onely haue them pray , that the Gospell might haue a free passage , that is , that it might speedily without any let , runne and spread it selfe speedily in all places ; but secondly , that it may be glorified , and in that manner glorified , as it was amongst the Thessalonians . He would not onely haue them to pray , that himselfe and other the Apostles might haue liberty to preach the Gospell in all places ; but also that it might finde glorious entertainment in all places , as it found already in many famous and renoumed Cities , especially this of Thessalonica . It is not enough then , that the Gospell hath sounded in our eares , that we haue heard wisdome in our streets and gates lifting vp hir voice , but we must glorifie and honour it , and that according to the patterne of this Church . Let vs then breifely consider , wherein the glorification of the Gospell consisteth : and therein follow the patterne of this Church , so far as Paul himselfe giueth testimonie of them in both these Epistles . To glorifie the Gospell therefore , as these Thessalonians did , is 1. To hearken vnto it , to receiue , and to beleeue it not as the word of man , but as it is indeed , the word of God : so did this Church . 1. Thessal . 2.13 . & 1.5 . 2. To be moued and perswaded thereby , to forsake our sinnes of what nature soeuer , euen our Gods , our idolatry . This Church left their Idols to serue the liuing God. 1. Thess. 1.9 . Vers. 2. And that we may be deliuered from vnreasonable , and wicked men . — THE second part of his direction followeth , which is deprecation . Wherein he requireth them to pray against a speciall euill , that they were in danger of , by meanes whereof , the free passage of the Gospel was in danger to be greatly hindred , and the glory thereof much defaced . The deprecation is this , that they may be deliuered from vnreasonable and wicked men . The word translated vnreasonable , is vnderstood of such as we call grosse , shameles , impudent , peruers , and peeuish men , such as care not how grosse , vile and absurd they shew themselues , so they may compasse their owne wicked wils . The word translated wicked , by deriuation , signifieth , such as put good men to labour and trouble , and thereby vse all meanes to vex and disquiet them : which is indeed a speciall propertie of a wicked man , and that principally , which we call wickednes . From such persons , as these , Paul desireth to be deliuered , and to this end , desires the prayers of this Church . Whence let vs note these points following : 1. That those which principally oppose the Gospell of Iesus Christ , hindring the free passage thereof , are shameles , vile and absurd men , such as care not what men thinke or speake of them , so they may bring about their lewd desires ; men whose industry and labour is spent , in bringing labour & molestation and vexation vpon them , that will not run forth with themselues into the same riot . And the Gospell , the more it sheweth it selfe , the more will it discouer the shamelesnes & grossenes and wickednes of them that are the enemies thereof . So that they , which ( before the publishing thereof ) haue had the name of modest , wise , discreet men , shall ( the more they oppose against the same ) shew themselues the more absurd and wicked . No modest , no good man can be an enemie to the Gospell , but such onely as nourish in them some grosse wickednes , which the Gospell discouereth ; in regard whereof , they hate the Gospell , and all good meanes of the knowledge thereof . And out of this hatred of the Gospell , & desire still to hide their sinnse , the more they seeke to hide them , the more they discouer them . 2. There was neuer any time of the Gospell so happy , as to be free from such lets and impediments , euen in the primitiue times thereof , when it was most purely and powerfully preached , and shined in the fulnes of glory without the staines and blemishes of mans inventions ; yet were there impudent , shameles and grosse men , that opposed against it , and hindred oftentimes the free passage thereof . And therefore neuer let vs looke to see those happy dayes , wherein the Gospell shall haue no let , but shall haue a free course . And further , be the persons that cary the Gospell neuer so worthy , of neuer so eminent gifts , speaking with neuer such euidence and demonstration of truth ; yet all this will not suffice to get the Gospell a free passage : But were all the Ministers of Christ of as worthy gifts as Peter and Paul ; yet should they finde faces that durst and would resist them , and despise the Gospell brought by them . Yea the worthier gifts that a Minister hath , and the more Graces he commeth attended withall , the more opposition shall he finde . We should not therefore be dismayed , when we meete with grosse and wicked men , hauing the Apostles , yea Christ himselfe for our companions therein . But let vs learne by our owne prayers , & by the help of others to seeke to be freed from them : And let vs assure our selues , that there is great force in our prayers to that end , both for owne and others deliuerances . And when we see wicked and peruerse men preuaile against the Gospell , let vs feare that we are defectiue in this dutie ; and let it stir vs vp the more vnto the same . These are the weapons , wherewith we are to fight for this libertie . Thus are the flocke to fight for their Pastor . And these are such weapons , as cannot be taken from the seruants of Christ. And they are such , wherewith they so wound the aduers party , as they cannot saue themselues . — For all men haue not faith . In these words he preuenteth a secret doubt , that might arise in their mindes , vpon the deprecation aforesaid . For they might maruaile with themselues , what should be the reason , that any should be so peeuish and wicked , as to molest them , for bringing so acceptable a message as this ; especially they hauing such gifts and abiliments , to make good the same vnto the heart and conscience of any reasonable man He therefore telleth them , that Faith belongs not vnto all . i. all haue not grace giuen them of God , to beleeue and imbrace the Gospell : and therefore that such will be sure to oppose themselues against the doctrine of it , and with might and maine hinder the free course thereof . For which cause he would haue them in this regard to pray for him and his fellow-labourers . Whence we learne ; 1. That there are some sort of men , to whom Faith doth not appertaine , and by consequent , Saluation , whereof Faith is the euidence . The Holy Ghosts phrase is more then our translation soundeth ; for Faith may appertaine to them that haue it not : but it may more fully be translated , Faith belongs not to all ; but it is a gift that God in mercy will bestow vpon some persons onely , euen vpon those alone , that he hath resolutely purposed to bestow heauen vpon , and vpon no other . Hence is it called the faith of the Elect. And in the Acts it is said , that so many as were ordained to life euerlasting , beleeued . 1. The Vse hereof , may be to stir vs vp to striue to know whether we be amongst the number of them , vnto whom Faith appertaineth . For till then we cannot know , whither we be of the number of them that shall be saued . 2. Hence it appeares , that it is not in the power of any outward meanes whatsoeuer , to beget faith in them , vnto whom it belongs not . If Paul himselfe should preach the Gospell neuer so sincerely and powerfully ; if he should confirme it with neuer such miracles ; yet were not this enough to beget faith in them . It is the Lords owne immediate worke to bow and frame the heart vnto the word . Otherwise the more powerfully it is preached , and by the more miracles it is confirmed , the more peeuish and wicked , men shew themselues against it . Else it could not be , but all men , that the Apostles preached vnto , should haue faith , if the outward meanes alone were sufficient . Which sheweth the vaine conceits of them , which thinke they may easily beleeue , when they list themselues . Whereas except the Lord giue the gift , they should not beleeue , though lying on their death-beds , they should haue Peter and Paul preaching to them . And what hope can men haue , that God will bestow that gift vpon them at their death , which when he offers them , they despise in their life . 3. It is a fearfull signe of a man that Faith belongs not vnto , when he sheweth himself a wicked and vnreasonable man towards them that preach the Gospell : when men set themselues to hinder the free passage thereof , and hate and persecute the Ministers of it . This is argued here by the Apostles reasoning . And on the contrary side , it is a comfortable signe of one that faith belongs vnto , if he loue and entertaine the Gospell , and aduance the free passage of it . For there is no reprobate , but to his power he hates and persecutes it . Many wicked men and infidels are quiet indeed , but the reason is , because they want power and authoritie , or God by some secret worke restraineth their rage . 4. Hence we learne the true cause , why men are so vnreasonable and wicked against the Gospell , that no godly man can safely and securely preach it among them : it is infidelitie . And a godly man had as good liue among Tigers and Beares as such . And againe , that Faith maketh men gentle and quiet : so that no man can hope here to liue happily and quietly , but in the society of them , with whom he must liue for euer . And therefore let vs desire to ioyne our selues in society to such , with whom we shall finde content in this life , and conuerse eternally with , in the life to come . As also , let it not discourage vs , that so few doe beleeue , seeing that Faith belongs not to all . Vers. 3. But God is faithfull , who will stablish you , and keepe you from that euill one . HEre followeth a second preoccupation , wherein , lest that vnderstanding what opposition the Ministerie of the Apostles was to haue , whereupon their faith was grounded , they should feare by this meanes to fall from the faith ; he therefore comforteth & strengthneth them from the assurance of diuine assistance ; as if he had said ; Let it not trouble you , that our Ministerie , shall in this manner be opposed , neither feare you shipwrack of your faith : For had the Gospell , which you professe and beleeue , neuer so many enemies ; and were you that beleeue and professe it neuer so weake , yet the Lord will support and defend you himselfe . Whence we may note ; 1. In generall : 1. That it is the propertie of true beleeuers , and of all them that haue receiued the sauing grace of God , to feele their owne weaknes , and the feeblenes of Gods graces in themselues , and in the sense thereof to feare exceedingly the losse of Gods graces in themselues . The couetous man cannot so much feare the losse of his goods , as he or she that is truly called , doth feare the losse of grace . Which sheweth , that Faith , Hope , Repentance , and all other sauing graces attending vpon them , are so louely , and bring such sweetnes and content with them , that he that once hath them , would neuer by his good-will part with them : and therefore pray they , Lead vs not into temptation . This then is a great signe of grace , to be afraid to loose it , and in that regard to be jealous ouer a mans owne corruptions , and to feare them ; and not to satisfie himselfe in the graces receiued , but to desire to haue them multiplied and increased . And on the other side , a fearefull token it is , of one vtterly destitute of grace , not to feare the losse of grace ; we must worke out our saluation with feare and trembling . See 2. Pet. 1.5 , 10. 2. It is the dutie of Christians , especially Gods Ministers , to vse all good meanes to hearten and incourage the Saints of God , who feare their own weaknes , that they may not be ouerwhelmed with feare ; but that they may go on in the course of a Christian life with hope & confidence amids all terrors and feares . More particularly ; he doth not say , that they are strong and sufficiently armed of themselues ; but that they shall be established and defended by the Lord : Neither doth he put them in hope , to be defended from all whatsoeuer euill ; but that they shall be defended from that euill one , meaning the Diuell : And for their further securitie herein , he telleth them , that the Lord is faithfull , he hath promised it , and therefore will performe it . Whence we learne : 1. That the strength of Gods children to perseuere in grace , is not in themselues , and in the strength and power of their owne heart and soule , but in the hand of God : and therefore Christians must not encourage themselues or other , in the confidence of their owne strength and power , but of the strength and power of God in Iesus Christ. For let God neuer so litle forsake his childe , and leaue him to himselfe ; and there is no sin so foule that he may not fall into : And therefore , let vs alwayes feare in regard of our selues , and hope and trust onely in respect of God. 2. Consider here a double worke of God , 1. To establish a Christian , 2. To defend him . There are some buildings , in regard of the weaknes of them , and the mixture of bad and rotten matter , so infirme , that of themselues ( vnlesse they be supported and propped ) they cannot stand , though they be not assaulted with windes and stormes , or though men do not set their force against them to fire or batter them . And secondly , others , though neuer so strong , yet in time of warre they may be ruined , if they be not by some other power defended and protected . In like manner here , partly in regard of our owne weaknes and mixture of corruptions , and that in some more then in others , as also partly in regard of the furious assaults of the aduers party , which the best of themselues were neuer able to with-stand , we haue neede of double aide and assistance from aboue , partly to support vs in regard of the one , and partly to protect vs in regard of the other . 3. The party that Christians are most to feare , is that euill one , the Diuell . They need not care for all the power of wicked men , they can but hurt the body ; but he mischieues the soule . And so long are we free from the Diuell , as we can keepe our soules from sin . Neither can Christians any longer be free from him , then God himselfe shall with his owne power support them , and fight for them . Otherwise such is our corruption & weaknes , that all the Saints and Angels in Heauen , would not be able to keep vs from the power of Satan . 4. All sincere Christians may assure themselues , that God will so stablish and defend them against that euill one , that he shall neuer be able to preuaile against them , vtterly to ruine them , or Gods grace in them . God hath promised to prtect them , and hath pawned his faith on it , which is as sure and as vnchangeable as himselfe . Vers. 4. And we are perswaded of you through the Lord , that you both doe , and will doe the things that we command you . HItherto of the Apostles first petition or exhortation : a second followeth ; wherein , vnder a godly confidence in them , he closely exhorteth and entreateth them to do the things that he had giuen them in charge : as if he had said , I earnestly beseech you , that you would do those things , which from the Lord I haue giuen you in charge , euen as now also you do . Which petition of his hath some dependance vpon the former consolation : For vpon that condition might they hope that God would stablish them and defend them from that euill one , if they were carefull to do those things that the Apostles enioyned them . Now what was it , that the Apostle and his fellow labourers , Syluanus and Timothy enioyned them , but to obey the Gospell , which contayneth precepts of Faith and Repentance from dead works ? 1. Therefore it is the dutie of Christian men , if they will be sure of Gods protection & assistance against Satan , to do those things , and to do them constantly , that are taught them by the Apostles & Euangelists in the Gospell ; yea that are taught them by their owne Ministers out of Gods word . God , as he is faithfull in himselfe , so he stablisheth those that be such . No other can hope for protection from him ; but are exposed vnarmed to the power of Satan . To do the things enioyned by the Apostles of Christ , is the onely meanes wherby we may blesse our selues from the power of the Deuill ; other courses are but mockeries , of the Diuels owne deuising . 2. It is the office of Ministers , to hope the best of the piety and perseuerance of their people , where they discerne any good thing in them . That which also , it is fit for them to make knowne to their flocke . For by this meanes will the soules of the godly be the more incouraged to goe on in that good course that they are entred into . And on the other side , the peoples faith oft groweth faint , when they perceiue that their Pastors hope waxeth faint of them . 3. The confidence which they vse , and ought to haue of the perseuerance in well-doing of others , though neuer so godly , hath not its ground in themselues , but in God. For it is of God , not of our selues , and our owne meere will , that we do that , that is acceptable vnto God. The Apostle therefore trusteth in the Lord of them , he trusteth not in them themselues . Those then , that the Lord hath decreed to stablish and defend from Satan , those doth he enable ( by the power of his grace , and the instinct of his Spirit ) to perseuere in such good works , as by his Ministers they are enjoyned . 4. Out of this certaine faith and assurance that God will thus stablish and defend them , the godly ought not to grow retchles , but to be the more diligent and carefull to yeeld obedience to the Ministerie of the Gospell . Vers. 5. And the Lord guide your hearts to the loue of God , and the waiting for of Christ. NOw that through Gods helpe they may constantly perseuer in the practise and performance of those things , that by the Apostles were enjoyned them ; the Apostle wisheth vnto them the principall meanes , whereby they may perseuer in Euangelicall obedience to the Ministerie ; to wit , that their hearts may be directed by God to the loue of God , and the patient expectation of Christ. By the LORD here seemeth to be vnderstood the Holy Ghost ; as by GOD , God the Father . And so haue we the three persons here distinctly set downe . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth by a right line to direct one to somewhat . Now the Lord is said to direct the heart , when he turneth it to some thing , causing it to affect it and delight in it , which before it was estranged from , and abhorred . The patient expectation of Christ , is such an expectation of him , as whereby expecting all benefit by him , we are incouraged patiently to endure any thing for him . Hence we gather : 1. That these two things are principally necessarie vnto godly perseuerance , such as was spoken of before , the loue of God , and the patient expectation of Christ. For the loue of some good thing past or present , and the expectation of some future good , are wont to make vs more cheerefull in the doing of our duties . Vnlesse therefore a mans heart be inflamed with the loue of God , whom in the Gospell he yeeldeth obedience vnto ; as also vnlesse he be possessed with an earnest expectation of Christ , and a longing for him , that so he may worke with much patience in hope of reward ; our Euangelicall obedience will soone wax faint . But a heart inspired with these graces , will stir vp the whole man to do euery thing commanded in the Gospell with all constancie . And contrariwise , where this constancie of obedience is not , it is a signe that this loue of God , and this expectation of Christ is wholy wanting in the hearts of such . 2. That euen the hearts of the faithfull are in their owne nature estranged from the loue of God and the expectation of Christ ; insomuch that they would wholy swerue and wander from either , were they caried by their owne proper motion , which would rather cary them to an hatred of God , and a despaire of Christ. 3. The heart is directed , disposed and moued by God alone , who directeth it as by a streight line to the loue of himselfe , and to the expectation of Christ , i. of eternall saluation in and by Christ. Would a Pastor therefore haue his people perseuere in well-doing according to the precepts of the Gospell ? Let him by earnest prayer intreat of God , that he will be pleased to direct their hearts to the loue of himselfe , and the expectation of his Christ. Vers. 6. We charge you , brethren , in the name of the Lord Iesus Christ. — HEre beginneth the sixt part of this Epistle ; which containeth a Christian reprehension , laid downe in forme of a denunciation . And it is Generall . vers . 6 . -11 . Speciall . vers . 11 . -16 . In the generall denunciation come to bee considered , 1. The manner . 2. The matter . In the manner he sheweth , 1. With what affection , 2. With what authoritie he vseth this denunciation . 1. His affection appeares in the title of brethren , which he oft repeateth in this short Epistle ; thereby teaching how necessarie it is for the edification of others , that our brotherly loue towards them do oft appeare to them . Neither can we hope that either our exhortations or admonitions , much lesse our reprehensions should preuaile ought with others , vnlesse they be heated with brotherly loue , and appeare euidently to streame from a heart fraught with it . Euill therfore performe they these offices , whose admonitions and reprehensions are dipped in gall and vineger . And yet alas such are the reproofes of most Christians , nothing for the most part but purgations of their owne rancor and choler . 2. His authoritie followeth ; He chargeth them in the name of our Lord Iesus Christ , that is , by that authoritie which he had from Christ. He giueth no charge in his owne name , but in the name of Christ , his and their Soueraigne Lord. Wherein we are taught , that our denunciations and reprehensions , if they be truly Christian ones , must be grounded vpon the authoritie of Christ : And Ministers ought to take heede , that they presume not to reproue ought , but what they haue in charge from Christ to reproue . It beseemeth not a Minister , to come in the name of any other . And it is an hainous sin , for a man to come in the name of Christ with a counterfeit charge ; and in his name to deliuer a reproofe hatched in his owne braine . Furthermore , how dreadfull are those denunciations , that are truly done in this Name ? and what a contempt of Christ himselfe is it to set light by them ? Those that charge ought in the Kings name , by vertue of their authoritie from him , though but meane men otherwise , are not wont to be contemned , vnlesse it be of desperate ruffians & roisters : what desperate wretches are they then that dare despise & set light by them that enjoyne ought in the name of Christ ? And yet alas , how many euery where are there , that no more regard such denunciations done in his name , then the hissing of a Goose ? — That you with-draw your selues from euery brother that walketh inordinately , and not after the instruction , which he receiued of vs. The matter of his denunciation followeth : which is this , that they withdraw themselues from disordered persons . Wherein is contained a close reprehension . By brother , he vnderstandeth a Christian in externall profession , and a member of the visible Church . To walke , is to liue , and to hold on a continued course of life . A metaphoricall speech very vsuall in Scripture , and therefore needing no further explication . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inordinately . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or persons inordinate , are such as obserue not that order , that by the rule of reason , and right of law is prescribed them : and it seemeth to be taken from souldiers , that keepe not their order , by their Captaine assigned them , that breake their ranck , and so breed a confusion in the whole Band. Here it is applied vnto such as are of dissolute behauiour , and will not endure to be kept within compasse of their dutie and office . To withdraw themselues from them , is to abstaine from society and familiarity with them ; not to conuerse familiarly with , but to cary themselues strangely towards them . The meaning of the words then is this , that they should hereafter forbeare and cease to haue familiar conuersation or acquaintance with all such , though professing the same religion that they did , which liue loosely , and not according to those rules and courses , that in the Gospell are prescribed . Whence we learne : 1. That it is the dutie of all Christians to liue orderly , and not as they list themselues . They must in their life and conuersation , and in the whole course and tenor of it , obserue a due and decent order , and shun all disorder , as contrary to true Christianitie . 2. That there were euen in the times of the Apostles , amongst those that of their own accord , without any external constraint of the Magistrate , gaue their names vp vnto Christ , some that walked disorderly , & would not endure to be kept within the lists & limits of their duty . How much more then may the like be expected in these times , wherein , the most professe Christ more for feare of mans law , then of their owne free accord ? It is neuer therefore to be hoped , that any Churches , be they neuer so well constituted , will be free from all scandals and offences ▪ In this Church , as well constituted as euer any , yet were there some professors , who by their bad behauiour , stained and blemished the Gospell professed by them . 3. That the company and familiarity of such is , as the plague it self , to be shunned . For this vehement manner of denunciation euidently sheweth , not onely that Christian men are hardly withdrawne from the society of such ; but that it is exceeding dangerous to cleaue to them , and to be inward with them . Now how far forth this separation ought to reach , we will shew when we come to the 15. verse . In these words , and not according to the doctrine deliuered by vs , the Apostle expoundeth himselfe what he ment by walking inordinately , to wit , not to cary ones selfe according to that instruction that the Apostle had giuen . The Apostles then are as guides vnto vs ; and their writings , since the decease of them , the rule and square of our course and life ; from which to walke aside , that is , in a continued and ordinarie course to swerue , is to walke inordinately . They are not therefore to be accounted to walke inordinately , that yeeld not to our pleasures and our traditions , but that neglect those instructions and institutions , which they haue receiued from the Apostles , as deliuered by them , and ours so far as we can proue them to agree with those . Vers. 7. For ye your selues know , how ye ought to follow vs : for we behaued not our selues inordinately among you . HEre follow two Reasons of the former reprehension . The effect of the former is this : To liue disorderly is far from the example of my selfe , and my fellow-labourers , Syluanus , and Timothie , when we were among you . They are not therefore to be imbraced by you , but to be forsaken of you , that take a contrary course . The Antecedent of the Argument is in the 7. verse : the consequent is to be repeated out of the 6. verse From the Antecedent we learne , that the higher place Christians haue in the Church , the lesse it beseemeth them to liue disorderly : yea rather the more regard ought they to haue to their life and conuersation in the Church of God , and the more be subiect vnto law and order . For how odious a thing is it , both in the sight of God and man , that he , whose office it is to keepe others in order , should liue beside law and out of order himselfe ? With what indignation speaketh this our Apostle of such Rom. 2 21 ? It is not sufficient therefore , for Ministers and Teachers , that by word of mouth they teach ; but by examples also , they ought to goe before their people : yea so ought their liues to be composed and addressed , that ech one of their actions should be as a lesson of instruction , and resemble that which they teach . Such therefore let vs all studie and striue to be , Teachers especially , that the actions of our liues may be precepts , & doctrines , and documents of piety to those , whom ( by vertue of our vocation ) we are to liue among . Let vs endeuour by our godly conuersation to gaine that authoritie , that by our actions men may argue this to be euill , because we eschew it , that to be good , because we doe it . Hence are those Teachers iustly reproued , that thinke it enough that they teach the truth , though they follow it not themselues . And these much more , that neither teach by word nor life : But those most of all , that both by word and life peruert , and incite others to impiety and disorder . And how many such there are , too too wofull experience daily sheweth . Out of the Consequent of this reason we learne , that Christian men ought in speciall manner to beware , lest they seeme to approue or fauour the courses and customes of such , whose liues not the doctrine only , but the practise of the Apostles and Euangelists doth condemne . Pauls care of keeping good order , sufficiently condemned the disorderly cariage of these Thessalonians . The rest therefore offended in fauouring them , whom Pauls contrary practise taxed and controlled . Do we liue then among men , whose life and conuersation is repugnant to the life and conuersation of the holy Apostles ? Let vs take heede , lest by our familiaritie and society with such , we seeme to set light by the examples of the Saints , and by our practise commit that , that may seeme closely to approue , what their practise hath disapproued and condemned . A fault among Christians too frequent , who are wont commonly to delight and make themselues merry , with such vitious courses and cariages of lewd and bad men , to wit , obscenitie , scurrilitie , lying , drunkennes &c , as are most repugnant both to the doctrine and the liues of the Saints . This ought to be a reason sufficient vnto vs , to disswade vs from so doing . The holy Apostles in their exemplary course of life , eschewed all obscenity , scurrility , swilling & drinking &c. and therefore we will withdraw our selues from those that affect such courses , we will not take delight in them , or make our selues merry with them , giue the least signe or shew of liking vnto them ; howsoeuer we must of necessitie beare and endure them , vnlesse we would goe out of the world . In those words , For you know , &c , is a proofe of the Consequence of the former reason . You ought to follow vs ; and in your Consciences you know that you should . Therefore when we keepe far from all such disorder , you ought not to approue it by your companying and familiarly conuersing with such as liue disorderly . Out of the Antecedent whereof we learne : 1. That all Christian men ought to frame their liues after the patterne of their Pastors and Teachers , in those things , that are agreable to godlines and good manners . Neither may we take liberty vnto our selues , in those things , that are repugnant to the courses of our good Minister . Ye ought , saith the Apostle , to imitate vs , to wit , in our course of life and Christian conuersation . Many thinke that a sober , spirituall and christian life , is required of the Ministers of the Church onely , and that a loose , idle , couetous , ambitious , hypocriticall life is odious and abominable in them , but is lawfull and seemely enough in themselues . But looke what euill-becommeth a Minister , euill-becommeth thee too , if thou beest a Christian ; since thou oughtest to frame thy life after the patterne of theirs , else were the Apostles rule and argument here lame and vnsound . In blessed manner therefore do they order their liues and courses , who in their life and courses resemble the godly Ministers of Christ ; insomuch that they differ not from a Minister , but in his function and office of teaching onely . 2. That Christian men are bound to liue according to that they know : and it is a shame for them in ought ( at any time ) to swerue from it , which yet this worthy Church in some things did , and the best Christians alwayes haue done . Let vs therefore diligently striue to walke according to that we know . Do we know that we ought to imitate the Apostles ? What a shame is it then , for any Christian , to be in his life and behauiour contrary to them ? The like may be said of other vitious courses . You know you should not imitate vngodly men and infidels in surfeting and drunkennes &c : you know that fraud , & deceit , & lying and dissembling &c , are hatefull and odious in Gods eyes : how vnworthy a thing then is it for you , that professe your selues Christians , against Gods will , and in despight of him , as it were , to follow such things ? Out of the Consequent we learne , that not to with-draw our selues from those that liue inordinately , is to liue inordinately . Else the Apostles reason should not hang well togither . For the Apostle calleth to imitate himselfe ; whom , but those that do not , as is fit they should , with draw themselues from those that liued inordinately ? And what should they imitate in him , but this , not to liue or walke inordinately ? They liue therefore inordinately , that liue familiarly and conuerse ordinarily with such as liue inordinately . Vers. 8. Neither tooke we bread of any man for nought — HEre is a confirmation of the former Antecedent . For hereby the Apostle proueth , that he and his fellow-Ministers liued not inordinately , because they tooke bread of no man for nought : that is , they were so carefull to liue according to rule and order , that they tooke no bread to eat of any man , but what they paid for . In this point of liuing orderly , the Apostle instanceth , because some members of this Church sinned in the contrary , as hereafter we shall see . But what is this ? may some say . Is this disorderly liuing , for a man to eat freely of an other mans bread ? Is it lawfull for a Christian man to eat nothing , but what he payeth for ? Is not this to take wholy away all hospitalitie , liberalitie , kindnes , curtesie , humanitie , almes , Christian society & fellowship ? But we are not so to vnderstand these words , as if alwayes and euery where it were vtterly vnlawfull for a man to eat or drinke of free cost . Loue-feasts , and almes , and hospitalitie &c , are commended and commanded in Scripture , and that by Paul himselfe too . But to what end , if a Christian might not lawfully , at some times , make vse of them ? What would be more harsh and distastfull to a free and bountifull disposition , then to make offer to pay for that meat or drinke , that he hath ( in friendly manner ) invited vs vnto , or not to eat of that we are invited vnto ? How distastfull would it haue bin to Lydia , when she so earnestly intreated Paul to take his repast with her , if he had refused , or had offred money for his meat ? Yea Paul himselfe confesseth , 2. Cor. 11.7 , 8 , 9. that he spoyled other Churches , taking consideration of them , to spare the Corinthians , and to do seruice vnto them . And he defendeth his practise , and the like in others at large , 1. Cor. 9.4 , 6 , 13 , 14. Phil. 4.15 . Gal. 6.6 . 1. Thess. 5.13 . 1. Tim. 5.17 . Heb. 13.7.17 . But CHRISTS owne example is beyond all exception , who , at other mens tables , oft eat bread of free cost , in that very sense , that the Apostle speaketh in this place : yea & receiued from some women too , that ministred to him , of their substance . Luk. 8.2 , 3. It is not therefore simply , but in regard of circumstances onely , vnlawfull of free cost to eat an other mans bread . And Paul ( in regard of some circumstances ) would not eat of free cost , that is , refused to receiue consideration , wages and allowance , and doth thence argue , that he liued not disorderly among them , that , wherein he propoundeth himselfe to be imitated of them . It is not alwayes therefore agreable to Christian order and cariage , for men , to eat other mens bread and meat of free cost , though they be freely and willingly thereunto invited . There is no doubt , but that many in this Church , would right willingly and gladly haue spared , as we say , out of their owne bellies , for Paul to haue eaten : and yet would not Paul take ought of free cost . Yea though it were an vnworthy and an vncourteous behauiour in some cases , to offer money for the meate and drinke that we take of others , yet ought we to take it with a purpose and desire at least of gratifying them againe , and of deseruing it , and by how much the lesse we may satisfie them for it in the like kind , by so much the more in some spirituall manner be carefull to recompence their gift againe . But far are they from Pauls disposition in this case , that daily deuour of free cost , and for nought , other mens bread , without any purpose or desire to deserue it : they much more , who though they receiue it of free cost , and without any kind of desert , yet receiue it grudgingly and vnthankfully with an euill will. And surely , this may be a great glory , either to a Minister , or to any Christian , if he can say , that he hath not eaten any mans bread for nought . And it ought to be a crosse to a godly minde , to be driuen by necessitie , to take stipend or allowance freely and without desert of any man. In regard whereof , an ingenuous disposition will choose rather to rest content with slender fare gotten by his owne labour and desert , then to liue liberally and plentifully at other mens cost . — But we wrought with labour , and trauell night and day . — HE proueth hereby , that they took not bread of any man for nought , because they wrought with labour and trauell night and day : that is , they earned their liuing by some manuary and mechanicall worke , as , by tent-making , or the like . But here , it may not without good cause be demaunded , if the Apostle had taken allowance for his paines and labour , in preaching the Gospell , whither he had taken it for nought or no. I answere ; No , in no wise . The Apostle Paul himselfe both affirmeth and confirmeth the contrary in the places before alledged . But he addeth this ouer and aboue that which before he had said : As if he should say ; we not onely preached the Gospell diligently to you , which was enough to merite meate and drinke of you , but besides that with our owne hands we earned our liuing , and that with toile and trauell . Where first obserue we the condition of these holy Apostles , how poore and bare , and needie they were , and destitute euen of the necessaries of this life . Gold and siluer I haue none , saith Peter to the lame criple . He had not so much , it seemeth at that time , as might serue to giue for an almes to a begger . And yet begged he not neither , no not so much as in shew : for then would not the criple haue asked almes of Iohn and him , or hoped of ought from them . Though therefore they were not amongst the beadroll of beggers , yet they hardly kept out of it . At some time they had not so much as a pennie to bestow vpon the poore . Yea , sometime for pouertie and want were they compelled to put their hands to seruile workes , and thereby to maintaine themselues , and supplie their owne wants . Whom would it not strangely affect , and work no small commiseration in , to see such great and so famous Doctors and Teachers of the Church , toiling and moiling , digging and deluing , following the plough , or the cart , or it may be , sowing of garments , and that with much paine and trauell , night and day , not for couetise and base desire of gaine , but constrained to doe it for meere want and necessitie . The condition of the poorest parson or vicar among vs is hardly so hard , as theirs was , that were iustly esteemed principall Apostles . Which may teach vs , to be content with our estate , and not to murmure against God , though we be neuer so worthie , and haue beene neuer so liberally brought vp , yet if he shal see good to bring vs to that pouertie and penury , that we shall bee compelled to worke night and day for our liuing . And let vs learne to thanke God , if it bee better then so with vs. But far be it from the Ministers of God , when they may liue well and maintaine their charge , without such labour and trauaile , yea when they haue sufficient to keepe themselues and their families not in meane and bare manner , but in liberall and plentifull sort , to be yet ambitiously minded , and ayming at greater matters , chopping and changing of Churches , a great benefice for a greater , and adding benefice to benefice , and affecting and aspiring to temporal honors and high places , as if they were worthier then Peter and Paul , and their gifts greater matters then theirs . 2. That it is not a thing vnlawfull for the Minister of the word , not contrary to his calling , in case of necessitie , to labour hard , euen night and day , in worldly employments . They ought indeed , so much as in them lies , to forbeare , and not to entangle themselues in worldly affaires , but giue attendance to reading , as Paul else where aduiseth . But yet , if they be oppressed with want , it becommeth them to labour as wel as others , and it is part of the entaxie or good order that they are tyed vnto . 3. We see what other Christians then in want and necessitie , much more ought to doe , that desire to liue religiously , rather labour night and day if they can , for their liuing , then to eate other mens bread of free cost . They must not beg , or require to be fed freely by others , but labour night and day rather with paine and trauaile , as wood cleauers or the like . That which seemeth to condemne to hell , the life and course of begging fryers , whose manner is not to labour , but to begge other mens bread . 4. The Apostle did not onely for his liuing so labour , but that he might liue to preach the Gosspell . So 1. Thess. 2.9 . Let not therefore pouerty compell vs to leaue our ministrie : but when otherwise we cannot conueniently and honestly maintaine our selues , let vs euen be content to worke with our hands , that we may with the Apostle preach the more . Labour then about earthly things , is not a sufficient reason to excuse and free vs from the worke and exercise of our ministrie , but we must so labour that we may preach . And albeit it were easier for the Apostle endowed with such gifts as he was , to preach profitably to the people after such distractions as these ; yet euery Minister , that is in any measure fit for this function , ought so to be instructed in the mysterie of the Gospell , that euen on the sodaine , and as the present occasion shall require , when necessitie shall require it , he may be able in wholesome manner , to speake vnto his people . Diuines ought not to be worse furnished then Physitians or Lawyers , that are able to speake somewhat on a point of their Art propounded , if neede be , vpon the sodaine . — because we would not be chargeable to any of you . He rendreth here a reason , why he laboured so much in that manner , not for filthy lucre sake , and loue of worldly wealth , to increase his substance ; or out of a pride , because he would not be beholden or engaged to them for ought , but that he might not be burdensome to them . Wherein 1. he doth intimate the pouerty of this Church , that had not sufficient ( without some burden and charge ) to maintaine Paul. For what ? did he vse to exceed so in apparell , and retinue , and costly fare , that the maintayning of him should require some large expence ? Surely he would neuer then haue taken such paines , or could he with his paines haue compassed so much as might suffice for such expence . Small procurations , no doubt , would haue sufficed Paul. How poore then was this Church , that being blessed with such worthy Teachers , had not wherewith to maintaine them , without being pinched by it ? The dignitie and excellency of a Church therefore is not to be measured by worldly wealth and riches , by the outward state of her Ministers , by a silken , a rich , and a glorious Clergy , but by the piety of it , and the meanes of saluation , and Christs institutions , the freenes and plenty of them in it . 2. The Apostle not obscurely implieth here , that this Church ought to haue supplied the wants of Paul , and the rest of his fellow-labourers there , and to haue afforded them competent meanes of maintainance : else would he haue said , that you might not by reason of your pouertie complaine of a greiuance . There is no doubt therefore , but that they likewise ought to haue wrought night and day for Paul and the rest of them , that they might haue thereby bin maintained . And surely , it is fit rather that the people should worke for their Minister , then the Minister for the people . The Christian people therefore ought euen to burden themselues for their Minister , rather then ought that is necessarie should be wanting vnto him . That whereunto Christians are more bound now a dayes , by how much the lesse Ministers are now able to doe ought without studie , and by how much the more danger there is now of their being corrupted , if they shall further then is fit , enwrap and entangle themselues in worldly affaires . 3. It is the Ministers part to be burdensome to himselfe rather then to his people . He ought to consider rather his peoples abilitie then his owne worth : and ought to haue a care , that the Gospell may bring with it as litle greiuance as may be . All is not to be accepted , that of some may be offred : that is not to be exacted , that can hardly be afforded . It is not the part of a Christian , to take alwayes of one that is both willing and able , yea and ought to giue , much lesse to exact , where it is not to be had without much grieuance . It is odious in any Christian , much more in a Minister , if otherwise for necessitie and without scandall he may , to eat other mens bread of free cost , though it were offred him ; ( for all men ought to beare the same minde that Paul did ) much more ought they to abstaine from extreme and rigid exactions , though of their dues . The Shepherd is rather to feed , then to feed vpon his sheep , and to fleece them but not to flay them . Vers. 9. Not that we had not autoritie . — HE preuenteth here a scandall , that might hence arise . For lest some should hence gather , that the Minister were bound to take no allowance from his Church , but to worke for his liuing with his owne hands ; he saith , that it was lawfull for him to haue taken of them ; and that herein he had departed from his owne right , because he would not be burdensome to them . Whence we learne : 1. That a Minister may lawfully require a iust allowance from his people , and that euen then when without some burden to the Church , it can not be made good . The Apostle so departeth with his own right , as yet he doth not thereby impeach the right of others , or approue the sacriledge of such , as thinke they may lawfully pinch , as they say , on the Parsons side , and with-hold or with-draw what they can by force or stealth from them , as if nothing at all were for their Ministerie due vnto them ; or as if their maintenance were nothing but meere almes and beneuolence , or gratuities onely . Let sacrilegious Patrons consider this . 2. It is the part of all Christian men , Ministers especially , not alwayes to exact , what in strict rigor is their due , but some time freely to depart from their right ; yea euen rather to worke night and day , then to exact that in some case , which both Gods law and mans also doth giue them a right vnto . But how much more ought Christian men to abstaine from all vniust & vnlawful exactions , and such as are contrary to all right & reason ? — But that we might make our selues an ensample vnto you to follow vs. He rendreth a reason here , why though he might , yet he did not take , to make himselfe an example for them to follow . 1. It was no singular fact therefore that concerned an Apostle or an Euangelist only ; but such as concerneth euery Christian that liueth in the Church ; who in this very point ought to follow the Apostles fact as a patterne , in departing from his owne right , rather then ouer-burdening his brethren , and not in necessarie precepts onely . Many thinke that it is the dutie of Ministers to depart in part from their right , and not to contend for the vtmost that is due to them , nor to maintaine suites with such as with-hold their right from them , but to indure any hard measure and wrong rather then by courses of law to seeke to recouer their right : when in the meane while , they thinke it lawfull and fit enough for themselues to exact their owne with all extremitie , euen whatsoeuer the highest straine of legall rigor shall wring out to them , from any ; and they thinke that they haue giuen a sufficient reason of what they do , if they can but say , that they did it by law , and exacted but their owne , no more then was due to them . Yea it were to be wished that many went no further then so , euen of those , that are yet readiest to condemne the Ministers of the word , if they come any thing neere so far as to demaund their due , and that where it may well enough be had . More certaine it is , that Ministers ought to take heede , that they deale not ouer strictly in such cases , as the Apostle here speaketh , & so to cary themselues herein , that they may be an example to others : but so that all men are bound to tread in their steps , & follow them in this point as well as in others . 2. It is the dutie of Ministers , to get that respect and honor , if it may be , in the eyes of their flocke , that they may be incited thereby to follow their examples , and count it an honor to them so to do . And looke what virtues they most of all require in their people , they ought themselues to put on , and so to put them on , that they may shine in the peoples eyes with them . The like may be said of the eschewing of vices . Would we haue our people to be iust , pious , courteous , liberall , peaceable , & c ? Let vs be our selues examples vnto them of such virtues . Would we not haue them to be profane , malitious , couetous , vniust & c ? Let vs eschew such vices our selues , and be examples also therein vnto them . Vers. 10. For euen when we were with you , this we warned you of , that if there were any that would not worke , he should not eat . HItherto of the first Argument of his reprehension taken from the contrary example of the Apostle himselfe : Now followeth an other reason , to wit , that this their indulgence was directly contrary to the Apostles doctrine . For on this wise he argueth : We when we were with you , warned you , that if there were any that would not work , he should not eat . Therefore yee ought to withdraw your selues from such as in that point walke inordinately . Here is a manifest sentence set downe by the Apostle , that idle persons are not to be borne with , nor to be fed and maintained among Christians : but if they haue strength and abilitie of bodie to labour , labour they must . Where the Apostle yet speaketh not of impotent persons , or of such as are willing to worke , if they were able , but of such as will not though they be able ; such as albeit for strength , and actiuenes , & yeares , they might profitably apply themselues vnto honest labour , yet choose rather to liue an idle wandring life , without any Christian calling at all . It is no Christian charity therfore to bestow our bread vpon idle & lazie persons , that will not lay hand to any worke . The Apostle was full of Charity & mercy , when as rather then he would burden this Church , he chose to labor with his own hands himselfe : And yet amiddest this his charity he both taught and inioyned , this pious crueltie , as some might account it , that they should not eate , that would not worke , so farre forth as they were able . For so should we iudge of such persons as refuse to liue by their honest labors , as of those that are well worthy to perish . So that we are no more bound to feed such , then to feede Wolues , or Foxes , or Mice & Rats . And those that bestow their almes vpon such , can expect no fruite thereof at Gods hands againe , but wrath and iudgement rather ; because they bestow euill & dispose amisse , those things that God hath committed to their trust . Let vs therefore take heed how we condemne those as voide of charity that refuse to giue bread to idle and sturdy beggers : for it is to condemne the doctrine of the Apostle himselfe in this place . And againe let vs take heede , least vnder pretence hereof we deny them almes , who by their worke , are not able to supply their owne wants . Vers. 11. For we haue heard , that there are some that walke inordinately with you , and worke not at all . HEre followeth a speciall reprehension , or a reason rather of the former generall reproofe : wherein he reprehendeth them more particularly , for that they suffred some to liue idle among them , not working at all . He meaneth some professors of religion , that vnder colour thereof , led an idle , and a lazie life , liuing on the sweat of other mens brows , and abusing the almes and charitie of the Church , to maintaine them in their idlenesse . A sore plague to the Church ; and such an one as it hath neuer beene free from . For there are and euer haue beene some , who after they haue taken vpon them the profession of the Gospell , and perceiue that they are for the same in some reckoning with the godly , doe thereupon begin to conceiue so highly of themselues , as if it were too base a thing , and not befitting their profession , to labour any more for their liuing , and as if the Church in regard of their profession , stood bound to maintaine them . Hence it commeth to passe , that many that are in the condition of seruants , grow slacke oftentimes in their dutie toward their masters , as if there ought not so much to be expected at their hands as of others : whereby it commeth to passe , that many , to the scandall of the Gospel , haue found care , diligence , industry , and painefulnesse in the doing of their businesse , and in the discharge of their duty , in such seruants , as make little shew of religion , then in the most of them that are professors . Who especially , if they haue lighted vpon religious masters , are wont to presume vpon much idlenesse and indulgence vnder them . But such professors are not to be endured in the Church ; but are as inordinate liuers , to be admonished and reprooued ; that we may make it knowne to those that are enemies to religion , and willing to take any occasion hereby to reproach and twit it withall , that our Religion approueth not , but vtterly condemneth them , and all such as they are . Hence therefore seruants , and such as haue not wherewith to liue in good fashion , making profession of religion , must be admonished , that they take great heede , how they presume and promise to themselues , as if it were lawfull for them , to leaue their callings , and liue on other mens labours . Nay rather , the more that they professe Christian religion , the more are they bound to earne their liuing by their labour : And the more they labour , that they may not be burdensome to others , the better God accepteth of them . Insomuch , that the baser and meaner worke thou art imployed in , for the getting of thy liuing , and the maintainance of thy life , the greater fauour shalt thou finde with God. For it is not with Christs seruants in this world , as it is with the seruants of Noble men . They are not exempted from labour and seruitude . It is not a thing vnbeseeming the best Christian that is , to serue euen a Swineherd . Yea he is tyed to that calling , if therein or thereunto he be called . Nor doth his calling to the Christian faith , with-draw or exempt him from the vilest office , that in this life may be , so it be honest and lawfull , be it neuer so base . — but are busie bodies . The Apostle in these words describeth the very wonted nature and disposition of such : the elegancie of his phrase can hardly be in any other language expressed : and he seemeth to speake contradictories . For how can those that do nothing be said to be busie-bodies ? Yet certainly such is the manner and disposition of these men : the lesse they do that they should , the more busie are they about those things that belong not vnto them ; they are wholy imployed about other mens affaires , and about such things as litle or nothing at all concerne them . Very seldome is the one vice seuered from the other . For are these idle professors idle , thinke yee ? Nothing lesse . But the lesse they labour with their hands , the more they worke with their tongues : they are talking of other mens faults , taxing other mens manners , prating continually of the publike state of the Church and Common-weale , as if the maine burden of both of them lay vpon their shoulders . But would we haue our profession of religion approued by the Apostles rule in this place ? Let vs learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to worke , but not to be busie bodies ; which yet is the fault of most Christians , and of those many times , that are forwardest in profession . Howbeit , let vs not togither with this vice , wherewith profession is oft tainted and foyled , cast profession away it selfe , but learne rather to adorne it with such pious and apostolicall virtues , as may well sort with it , and be a grace and honor vnto it . The Apostle saith , that he had heard this , whither by common fame , or by priuate relation , its vncertaine : either might deserue credit . 1. It is not against Christian Charity , sometime to reproue vpon bare report onely , so the fame or report be worthy credit , as oft it is . 2. It is the part of a faithfull Pastor , not to teach his flocke their dutie onely , but to see what fruit his teaching hath with them ; and for that purpose to make inquiry , whether he be present or absent , into the liues of them ; and if he finde that they do contrary to his teaching , to admonish and to reproue them . Whereas , ( the more is the griefe ) for the most part , we content our selues with teaching , not regarding whither that be done or no that is taught . Vers. 12. Those therefore that are such , we charge and intreat by our Lord Iesus Christ , that they worke with quietnes , and eat their owne bread . AFter reprehension he endeuoureth a reformation of them ; wherein he putteth them in minde of their duties . And in the first place those that walked inordinately : and afterward the rest of them . The dutie of the former , which he putteth them in minde of , is , that they worke quietly , and that so working , they eat their owne bread . Learne we hence then ; 1. That it is the dutie of all Christians , to worke with their owne hands , so far as their abilitie of bodie will permit , rather then to be burdensome to others . Christian religion alloweth no man to liue idle in the Church ; but vrgeth all to labour what they may . And this labour about the necessaries of this life , when it ariseth not from a couetous mind , but is done of conscience , that we may not be burdensome to others , it is a seruice most acceptable vnto God. And on the contrary , the very worship and seruice of God it selfe is distastfull vnto him , and not accepted of him , when men thereby take occasion to cease from their honest labours , and are content to liue on other mens labours , that they may haue the more leisure for religious offices . Though the Church would allow a man meanes , that he might wholy tend diuine seruice , yet might not an ordinarie Christian accept of the condition , but he ought rather to labour . 2 Christian men must not worke onely , but they must work quietly , i. with a quiet minde , not murmuring against God or the Church , as if they were neglected more then were meete , when they haue not things necessarie ministred vnto them ; but quietly resting on the good will of God , and therfore working willingly , as knowing well that it is Gods will that they should so do , that he hath imposed it vpon them , and regards them in their labours , as doing his businesse , and hoping therefore for a blessing from him . 3. That is our bread , that is earned by our work . And we eat not our owne but other mens bread , if we come not by it by our owne labour when we can , albeit it be freely giuen vs by others . It is not enough therefore for vs to say , that our bread or ought else that here we liue by , is our own , because it is yeelded vs by others ; but that alone is ours rightfully , that by our own labour we haue earned . 4. Our bread should be the sweeter to vs , the more it is our owne : and the more it is other mens , the bitterer should it be . Vnworthy then are they to be termed Christians , that finde the more relish in things , the more they are an others ; and that count stolne waters most sweet . That they do this , he chargeth and earnestly intreateth them by the Lord Iesus Christ : wherein not onely he sheweth his ardent desire of hauing this abuse reformed , and the difficultie of reforming it ; but he implieth withall , that the reformation thereof will be exceedingly well-pleasing to Christ ; and on the other side , that this offence was highly offensiue and displeasing vnto him . As also he teacheth the forme and manner , how inordinate liuers are in the first place to be corrected by the Pastors of the Church . Vers. 13. And you , brethren , be not weary of well-doing . HEre followeth an admonition of the dutie of those , that did not liue in such inordinate manner . And it is twofold . First , that they would not grow wearie of well-doing , but that as they had begun , so they would goe on in a vertuous course of life , and not shew themselues cowards , and faint hearted , by falling backe from it , after the manner of those whom he had spoken of before . Whence we may learne : 1. That it is not enough for one for sometime to haue done well , but he must doe well alwayes , and neuer wax weary of it , or grow slacke in it . 2. That those that doe well are in daunger of waxing weary and slacke , if they be not hartned and encouraged to perseuerance ; especially where euill examples are . 3. That they haue neede of courage and confidence , that would perseuere in well doing : and that it is a note of a base and a cowardly minde to giue it ouer . 4. That the inordinate courses and liues of professors , and in particular this corruption of liuing idlie , vpon the labours of others , and making the profession of the faith a pretence for the same , is a shrewd meanes many times to coole both the charitie , and Christian courage of many . That which our Sauiour himselfe foretold would be . Math. 24.12 . And it was that , as it is likely , that made some in this Church to be so affected . Vers. 14. If any man obey not our sayings , by this Epistle note him , & haue no companie with him , that he may be ashamed . THe second office is concerning those that walke inordinately : and it is threefold : 1. If they be refractory , and refuse to obey the Apostles admonition in this Epistle , that they note him ; that is , to make a signe as it were of him , for the vse of a signe is to giue notice of somthing ; or to set as it were a marke vpon him , that he may be as a marked man. He would haue them then so to marke , and regard , and take speciall notice of such , and of their courses , that they may perceiue , that they are noted by them for the same , and that the eyes of men are set vpon them as on a marke or a signe . A meanes worth the obseruing for the correcting of such as liue inordinately . For when they see that the eyes of the godly are set on them , and that they are so noted , it cannot but be of great force , if there be any sparke of grace in them , to make them change their life , and take some better course . And the neglect hereof is wont maruailously to confirme men in their inordinate courses , when the godly passe by them , and seeme not to regard what they doe , but so carrie themselues , as if they obserued no such thing in them . 2. He would haue them to haue no commerce with them ; he would not haue them to keepe any company with such ; that is , not to conuerse so with them , that by the least gesture they seeme to approue of their courses . For he doth not exclude all commerce in generall , as vtterly vnlawfull , with such ; but such onely , whereby either in deede , or in shew they may in some sort partake with them therein For example sake ; he hath no commerce with a drunkard , and an haunter of Tauernes , that refuseth to goe with him to the tauerne , and to make himselfe merry with his swilling & bibbing : and the like may be said of commerce with players and iesters . It is a grieuous sinne therefore and warily to be eschewed , that we haue no fellowship with such as refuse to obey the admonitions of the Prophets and Apostles : For it concerneth vs as much herein to obey the Apostle , as it did this Church . Now the end of the former obseruation and separation is that such may be ashamed . These meanes hath God ordained to shame such Christians as liue not according to the rule of the Apostles writings ; & to that end are they faithfully to be vsed . And though they may make some gracelesse men , hypocrites , and Atheists more impudent and shamelesse ; yet are they of maruailous great efficacie , to shame such , & by shaming them to bring them into the right way againe , that haue any grace at all left in them . And it is a signe of a man wholly gracelesse , that perceiuing himselfe so to be noted by the godly , is not ashamed of it , and much more , that groweth thereupon more shamelesse . Vers. 15. Yet count him not as an enemie ; but admonish him as a brother . 3. HE would haue them to admonish such disordred ones , yet not accounting them as enemies , but regarding them as brethren . Wherein obserue we : 1. That the noting before spoken of , must not be a bare , sullen , and silent eying of them , or a scornefull and hatefull pointing at them ; but it must be ioyned with louing and frendly admonition , as occasion and opportunitie shall be offred . They must performe that office by word of mouth vnto such , that the Apostle himselfe did by writing before , vers . 12. as he also enioyneth the same expresly els-where . 1. Thess. 5.14 . 2. That though the Apostle willed them to withdraw themselues from such , yet his meaning therin was not , that they should haue no dealings at all with them , nor performe no kinde offices at all vnto them ; but they should forbeare onely all such familiaritie with such , whereby themselues might be indangered , or such offendors incouraged in their rechles and disordred courses , or haue the least shew of approbation or liking afforded them . Otherwise that good offices are to be performed vnto such also , and that for the performance of such offices we may repaire to them and deale with them ; ( which the more neede they haue of them , the more frequent also they ought to be ; as sicke or sickly persons require ordinarily more attendance , then those that be in good health : ) it is apparent , in that the Apostle enioyneth to admonish those now , whom he willed them yet to withdraw from before . 3. That admonition , and that frequent and instant , ought to go before ejection and casting out of the Congregation , according also to this our Apostle his rule & ordinance els-where . Tit. 3.10 . yea according to that direction , that our Sauiour himselfe hath giuen Christians for their cariage in priuate wrongs done them by their brethren . Math. 18.15 , 16 , 17. All meanes are wont to be vsed for the curing and preseruing of limbes and members diseased , ere we proceed to the dismembring and maiming of the bodi● , by the seuering of them from it . 4. That this admonition it must be brotherly , and so all the former offices also . So are we to note such , as we would our frend , or our brother , whose well-doing we sincerely desire and earnestly thirst after . So must we with-draw from them , that our very with-drawing may vnto them appeare to proceed from a brotherly affection towards them , and to tend vnto their good . And so lastly must we admonish them , that by our very admonitions of them , we may make it knowne vnto them , that we beare no foe-like minde vnto them but retaine still a brotherly heart and minde towards them : yea and that we would not take that course we do with th●● , but that we desire to retaine and keepe them st●l with vs , in th● mutuall bond and body of Christianitie as br●thren . Vers. 16. Now the Lord of peace , giue you peace , alwayes , by all meanes . HEre followeth the last part , or the Conclusion of this Epistle ; with a post-script annexed to it . He concludeth in the vsuall manner , not of himselfe alone , but of all others that vse to write Letters or Epistles , with prayer for them , or wishing well to them . So vse the Latines with their Vale , and the Greekes with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to close vp most of their letters , thereby wishing well to those they write vnto , to testifie their loue and frendly affection towards them . And surely the Apostle is very frequent herein ; thereby teaching vs , that it is a speciall dutie of Christians , to wish well one to an other , and to pray one for another : As also , that it is a matter that much concerneth Christian men , and maketh much for their good , that the godly Ministers and Brethren should wish well to them , and accordingly pray for them . The good he wisheth them is twofold : The first is Peace ; and that alwayes , and by all meanes . Peace is the cheifest good of euery society ; as jarre and warre is the greatest euill : And it is then , when the members of any society do liue quietly , and in frendly and louing manner togither , imbracing mutually each other , and communicating all things to the common good either of other , and herein conspiring togither , in affording the fruits of loue , and performing all good offices one to an other . To wish them this then , is to wish them an heauen vpon earth . For what greater happinesse can there be here ? As on the other side , what can be more wofull & more hellish then the contrary euill ? In peace , man to man is a God : in jar & war , man to man is a Wolfe , a Beare , a Tygre , a Diuell . That therfore that the Apostle wisheth to them , and with them to vs and all others ; that ought we not onely to wish to our selues , but by all meanes earnestly striue and indeuour to compasse . Let vs therefore carefully follow those things that belong to peace ; and eschew , so much as in vs lies , all occasions and meanes of contention and strife ; and hate as fire-brands of hell , all make-bates , raisers and kindlers of contention and strife . He wisheth them further all manner of peace , that is , peace & quietnes in Church & state , at home & abroad , in heauen aboue , and in their owne consciences here ; peace ciuill , peace domesticke , peace spirituall ; peace with men , with the Saints , with the Angels , with God : and that continuall too ; that is , sure , firme , sound , neuer-ceasing . We ought therefore to follow peace , not with this or that man alone , or at this or that time alone , but alwayes , with all men , and by all meanes ; and with the Apostle here , wish the like as well to others as to our selues . Now this peace he wisheth vnto them from God the Author of peace . Wherein he teacheth ; 1. That such peace issueth only from God and his good pleasure ; and that he alone is the author thereof ; on him it dependeth ; and without him there is no hope of hauing it . 2. That no peace is to be regarded , but that , that God is the author of ; such especially to be refused as is contrary to his will. It is an accursed peace , that is gotten by fighting against God ; it is no peace , but a cursed conspiracie & war against God. 3. That peace among Christians is a speciall worke of God ; and for the benefit thereof is great praise due vnto him . And by prosecuting & maintaining it , we honor him that is the author of it . — The Lord be with you all . The second good that he wisheth them , is that the Lord be with them all ; that is , that he would be present with them by his Spirit , and manifest this his presence by the sweet influences of heauenly grace . Now out of the connexion of this with the former , wherof this is the cause ; we learne ; that there is no true and sound peace , but among those , with whom God is . He by his presence in house , Church , and state worketh this peace . And where this peace is , there is God himselfe in speciall manner present with that society , & a member in some manner of it . On the other side , where this peace is not , some euill Spirit raigneth in that society , and is with that house , church , towne or state . Would we then haue God to be , and abide with vs , and to blesse our societies with his gratious presence , and to knit vs fast togither in the bond of peace ? Let vs giue all diligence to serue and please him : and let vs account it the greatest blessing that can be , for God to be with vs ; and the greatest euill that can be , for him not to be with vs. Vers. 17. The Salutation of me Paul , with mine owne hand ; which is a token in euery Epistle ; so I write . HEre followeth the postscript annexed to the former ; wherein he giueth this Church a certaine token or signe , whereby they may know , that this Epistle is his owne , and distinguish it from all forged and counterfeit ones . Wherein 1. obserue the fraud and impudency of Satan , who euen in the Apostles owne times , attempted to obtrude vpon the Churches of Christ , bastardly and counterfeit writings , as Apostolicall ; that by this meanes he might corrupt the pure doctrine of faith . 2. It concerneth vs much to be perswaded of the writings of the Apostles , and to be able to distinguish them from all other writings . For albeit that other men should write the same things that they did , yet would not their writings be of the like vse , because they could not be of the same authoritie that theirs are . Would we then haue our doctrine to be of weight with Gods people ; let vs giue them some signe , whereby it may be knowne , that our doctrine is Apostolicall , and not an humane deuice : let them see how it is deduced and deriued from their springs , and hath consonance and agreement with them . The Signe he giueth them , is the writing of a kinde of Salutation , that was ordinarie with him , with his own hand . For Paul oft , as well he might , made vse of other mens hands in writing of his Epistles , himself only dictating to them what they should write : And that it may be , because he had not so plaine or so faire an hand , as was fit for such purposes : or it may be also , that thereby he might giue a more euident proofe , that what he deliuered , proceeded from his owne spirit , and was not transcribed by him from some other . Vers. 18. The grace of our Lord Iesus Christ be with you all . Amen . THis is that vsuall Salutation of Paul , which he was wont to write with his owne hand , so oft as he vsed the helpe of other for the writing of the rest . Wherein , vnder the terme of Grace , he comprehendeth , and consequently wisheth vnto them , all effectuall meanes of saluation that flow from Christ. For to wish vnto any the grace of 〈◊〉 is to wish vnto them all things , that may 〈…〉 make a Christian man eternally happy . 〈…〉 then be the vpshot and the vtmost aime 〈…〉 Christian desires , to desire the grace of Christ 〈…〉 it will bring with it heauen and eternall happin● 〈◊〉 And that in vaine expect or hope we for , vnlesse he be our Lord , and we become his seruants . The word , Amen , signifieth not onely his sincere desire , that what he wisheth vnto them may accordingly befall them ; but his faith also and assurance that they should certainly enjoy it . Which minde let vs beare also toward all those , whom we see to be well giuen and to embrace the true worship of GOD prescribed by CHRIST . FINIS . Notes, typically marginal, from the original text Notes for div A16616-e70 Ruth 2.20 . Hebr. 6.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12.3 . Notes for div A16616-e260 a Zach. 1.5 , 6. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Tim. 2.9 . c Suo sibi suce● v●uont , ros si n● cadit . Plaut . Capt. scen. 1. d Sira . 46.20 . e H. Northāpt of Prophecies . Chytraeus , Sir●gel . in Sirac . & alij . f Hebr. 11.4 . g 2. King. 13.21 . h 2. Chr. 21.12 . i 2 King. 2.11 . k 2. Pet. 1 15. Notes for div A16616-e740 The first part of the Epistle . Tit. 1.10 . Luc. 21.36 . Pro. 16.14 . & 19.12 . Seneca . Ephes. 2.12 . Act. 15.9 . Iam. 2. ●4 . 18 . C●l . 2.20.21.22.23.16 . Mat. 15.9 . Iam. 5.16 . Iam. 1.26 . & 2.14.18 . Act : 26 ▪ 29. Act. 7. Notes for div A16616-e4250 Bellarm. de Pont. Rom. l. 3. c. 2. Ambrose , Sedulius , Primasius . Hebr. 6 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 18.8 . Rhem. on 1. Thess. 2. Domin . à Soto in Sent. l. 4. dist . 46. q. 1. art . 1. Catharin . in 2. Thess. 2. Chrysost. in 1. Cor. 14. hom . 36. 〈◊〉 . ad Ci●rum in 〈…〉 . Cornelius Ditontinu● . Act. 20.28 , 29 , 30 ▪ Math. 23.15 . 2. Thess. 3.6 . Ioh. 17.12 . Apoc. 9.11 . Clement 6. Notes for div A16616-e10300 Luk. 11 1. T it 1.1 . Act. 13. ●8 . Phil●p . 2.11 . So 1. 〈◊〉 . ● . 13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See 1. Cor. 5.6 , 11. Act. 3. 1. Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 
A85827	----	A discours apologetical; wherein Lilies lewd and lowd lies in his Merlin or Pasqil for the yeer 1654. are cleerly laid open; his shameful desertion of his own cause is further discovered; his shameless slanders fullie refuted; and his malicious and murtherous mind, inciting to a general massacre of Gods ministers, from his own pen, evidentlie evinced. Together with an advertisement concerning two allegations produced in the close of his postscript. And a postscript concerning an epistle dedicatorie of one J. Gadburie. By Tho. Gataker B.D. autor [sic] of the annotations on Jer. 10.2 and of the vindication of them. Gataker, Thomas, 1574-1654. 1654 Approx. 303 KB of XML-encoded text transcribed from 57 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A85827 Wing G319 Thomason E731_1 ESTC R202124 99862526 99862526 114689 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85827) Transcribed from: (Early English Books Online ; image set 114689) Images scanned from microfilm: (Thomason Tracts ; 112:E731[1]) A discours apologetical; wherein Lilies lewd and lowd lies in his Merlin or Pasqil for the yeer 1654. are cleerly laid open; his shameful desertion of his own cause is further discovered; his shameless slanders fullie refuted; and his malicious and murtherous mind, inciting to a general massacre of Gods ministers, from his own pen, evidentlie evinced. Together with an advertisement concerning two allegations produced in the close of his postscript. And a postscript concerning an epistle dedicatorie of one J. Gadburie. By Tho. Gataker B.D. autor [sic] of the annotations on Jer. 10.2 and of the vindication of them. Gataker, Thomas, 1574-1654. [8], 104 p. Printed by R. Ibbitson for Thomas Newberry, at the three Lions in Cornhil, neer the Royal Exchange., London, : 1654. The "advertisement" is largely an attack on Richard Carpenter. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lilly, William, 1602-1681. -- Merlini Anglici ephemeris. Gadbury, John, 1627-1704 -- Early works to 1800. Gataker, Thomas, 1574-1654 -- Early works to 1800. Carpenter, Richard, d. 1670? -- Early works to 1800. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 John Pas Sampled and proofread 2008-01 John Pas Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Discours Apologetical ; WHEREIN Lilies lewd and lowd Lies in his Merlin or Pasqil for the Yeer 1654. are cleerly laid open ; His shameful Desertion of his own cause is further discovered ; His shameless Slanders fullie refuted ; and his Malicious and Murtherous Mind , inciting to a general Massacre of Gods Ministers , from his own Pen , evidentlie evinced . Together with an ADVERTISEMENT Concerning two ALLEGATIONS Produced in the close of his POSTSCRIPT . And a POSTSCRIPT concerning An Epistle Dedicatorie of one J. Gadburie . By The-Gataker B. D. Autor of the Annotations on Jer. 10. 2. and of the Vindication of them . LONDON , Printed by R. Ibbitson for Thomas Newberry , at the three Lions in Cornhil , neer the Royal Exchange . 1654. The Contents of the ensuing DISCOURS . LIlies Merlins meer Pasqils Page 1 His whole Answer , as usuallie , a peece of meer scurrilitie 1 , 6 His former grounds of his Art given by him deserted . 2 , 6 Not a word of the good Angels that first taught it ibid. How uneqal a match for anie ingenuous person to deal with a Railer 3 By freqent railing , and being railed at , men grow shameless ib. In such bickerings no honor to overcome ; to be overcome , no dishonor 3 , 4 Star-gazers for money can tell that of trifles , which of weightier occurrents they cannot 4 Jacob Behmens writings , of what stamp 4 A Northern Lilie prophesied of by him 5 Lilies immodest and scurrilous language unworthy regard 5 , 6 To what purpose Mr. G. qotes Autors , Heathen , and others 6 Some necessity imposed on him of answering some scandalous aspersions 7 A good name , fo what worth , and how much to be regarded 7 , 8 Yet a good Conscience to be preferred before it 8 , 9 No good duty to be omitted for fear of disgrace 9 A great grace to be disgraced for Christ ibid. Mark the Emperor , tho a Stoick , how careful to cleer himself from calumnies 9 , 12 From the imputation of Avarice , especially 10 What care and caution Ministers ought to have in this kind ●0 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how taken , 1 Tim. 3. 6 , 7. Eph. 4. 27. 10 A common liars word , no slander 11 Infamous persons defamation , no infamie 11 Reproaches of such rather matter of praise , their praises of dispraise Page 11 The falsest reports , tho never so well cleared , leav some sear oft behind . 11 Most folk suspicious , and prone to suspect the worst ibid. Mr. G● . resolution to undertake this Apologie 12 Lilies former slanderous Charge 12 An ill presage to begin ill , with a gross untruth , especially 12 , 13 So begins Li●ie , that Mr. G. was sometime a stiff Prelate 13 14 , 23 And that then he preached impudent●ie for Sabbath-sports 13 , 15 , 19 , 23 Of the three Names given the Day , which most proper 14 , 15 Mr. Gs. constant cours of preaching for , and pressing the due observation of the Lords day 15 , 19 , 22 , 23 The Lords Day no Day for complemental Visitations 15 Nor for entertainment of Clients 16 Nor for riding Circuits , or hearing Causes 19 The change of the Lecture-times at Lincoln-Inne , with the ground thereof 16 The Lords Day , Gods Mart , or Market Day 18 The Christian Sabbath 14 15 King James his book for Sabbath-sports 20 , 22 That Mr. G. preached in defence of it , a notorious untruth 20 , 21 Mr. Gs. Treatise of Lots , and the subject matter thereof 21 How far forth Cards or Dice are therein justified 21 , 22 No liberty therein for Sabbath-sports allowed , but expreslie opposed 22 , 23 Another stander , that Mr. G. turned Presbyterian in hope of Bishops and Deans lands 12 , 23 , 24 Mr. Gs. constant judgement both of Prelacie and Presbyterie 24 , 25 , 26 Men moderatelie minded suffer usuallie from extreams on either side 26 , 27 The frivolous pretended ground of Mr. G● . re●ol● 27 , 28 Mr. Carpenters scurrilous Relation of the Presbyters birth , and base condition 28 , 29 His Historical untruth of its first birth 30 Li●●us latter slanderous Charge against Mr. G. of covetousness Page 30 Seed of all sin in all , but some more eminent then other 31 , 32 This of covetousness Mr. G. most disclaims 32 Freqent shifting of charges deemed a note of Avarice or Ambition 32 , 33 Mr. Gs. setled Ministerie in two Places onely , for two and fifty yeer 33 His entrance into his place at Lincolns-Inne 33 , 34 His entertainment and ten yeers continuance there 34 , 35 His Salarie , what it was there 35 Places elswhere refused , during his abode there 36 , 38 Ingenuous dispositions what they deem of the good they do 38 , 39 Their joy , when their kindness takes ; grief , when it misseth 39 40 Mr. Gs. waving the Degree of Doctor 41 , 42. The general disposition of Mr. Gs. Auditorie at Lincolns-Inne , not affecting noveltie , or varietie 43 The occasion of his removal to Rederith 44 , 46 His chargeable entrance there 47 His continuance there upward of two and forty yeer 47 His means what for the first ten yeer 47 48 , 49 Tythe upon houses formerlie paid how came t● thee intermitted 48 , 49 How it , or somewhat in lieu of it , recovered 49 , 50 The whole sum , with the Addition then agreed on , far short of what Lilie saith he receivs 50 As much expended one yeer with another , as the revenue of the place amounted unto 50 , 51 Means of enlargment elswhere offered , and refused 51 , 52 His natural disposition of what frame and temper 52 , 53 Ambition and Avarice how far they prevail where they rule 53 , 54. Everie one his own first and chiefest Flatterer 53 The result of the premises concerning Mr. G. charged with either of these two Corruptions 54 , 55 Avarice deemed the peculiar vice of old age 55 , 56 Why compared to a root 55 Why it , and pride to the spleen ibid. Why against reason for men to grow in old age more covetous 56 Of M. Gs. wilful silencing himself charged upon him by Lilie , ib. His artendance at the Assemblie , and receipts there , p. 56 , 57 His sicknes that took him off from that attendance , and for some time from his pastoral employment p. 57 The occasion of his necessarie surceasing to preach p. 58 His receipt of 200 l. a year a notorious untruth , and what his receipts are p. 58-60 The reason of his retaining a Title , with his desire to be rid of it , p. 60 , 61 The sum of Lilies slanderous assertions andaspersions ; with a resolve of future silence p. 61 Lilies malicious and murtherous mind and motion , to have the whole Presbyterie and Ministerie removed by a general massacre . p. 62 , 63 In the Advertisement . TWo Allegations in Lilies Postscript . p. 64 The former , of one Cleavland , wherein the late Assembly at Westminster is traduced . ibid. The latter , parcel of a Latine Epistle , which Mr. G. must English . ibid. The A●tor of it , sometime a Popish Priest ibid. By his own kind●ed suspected to be Popish still p. 65 By some other censured another Spalatensis ib. Retaining still divers Popish conceits and opinions p. 65. 66 His wishes concerning School-Divinity , and Mystical Divinity p. 66 , 67 His renunciation of Popery , with a transcendent commendation of it p. 67 , 68 His charging our Preachers with belying of Papists . p. 68 , 60 , 70 His excusing and extenuating of Popish corruptions p. 69 His Confession of his Faith , no other then what he saith any knowing Papist will acknowledge p. 70 His Sermon no Sermon &c. what a Riddle p. 70 His traducing our English Version of the Bible , and bespattering the persons imployed in it p. 70 , 71 His reqirie of repair to some persons infalliblie guided , for everie reading and sense of each word in Scripture , for sure ground of Faith p 71 , 72 How this puls to Rome p. 72 How i● p●shes to Atheism p , 73 He makes Gods Oracles meer Riddles and Intricacies , that may be turned anie way p. 74 He charges the Independents with doing the like p. 75 In his English he hath the same in effect , which he professes to deliver , for fear of troubling weak ones , in Latine p. 75 He invites an Answerer , tyes him to Latin , promises to replie so onelie , but fails p. 75 , 76 He puts off his Answer with sqibs , and scoffs , and impertinencies p 77 He is for satisfaction of his difficultie sent home to himself , and some other p. 78 No good proof that not joyned to Rome , because he preaches as a Minister here p. 78 , 79 His character impouring him to exercise and cure strange diseases p. 80 His scruple about his Marriage ibid. Tho no professed Jesuit , not free from Jesuiticall tricks p. 81 Writes himself Independent , and his reason why p. 81 , 82 Yet maintains Dependencie , and reqires Episcopacie to the being of a Church p. 81 How partial herein for Rome p. 81 , 82 Acknowledges Lilies practise and profession condemned in ancient Councels p. 82 Lilie and he wherein alike p. 82 , 83 , 91 , 92 , 93 Hatred of anie thing rises from the love of some other thing : Mans hatred of God from self-love p. 83 The ground of Mr. Cs. hatred of Presbyterie ibid. Manie preferred out of disaffection to some others p. 84 So Mr. Carp. Schismatical and Heterodox Separatists , before Presbyterians and Calvinists ibid. His collation of Presbyterians and Independents p. 84 , 85 His gross abuses of Scripture p 85 His manifold scurrillous termes given to the Presbyterians , ●ainous charges , and abandoning of them p. 85 , 86 His Lucian-like dream of a dance in a Mask with the P●e-dish p. 86 His absurd deduction of Kirk from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tail p. 86 , 87 B. Kings censure of Henoch Clapham p. 87 Mr , Carp. bringing the Pulpit upon the Stage , and the Stage into the Pulpit p. 87 , 88 , 89 His traducing the Presbyterians and Genevians , and defring them as Jesuits p. 90 His charitable affection professed to the Anabaptists p. 90 Malicious and murthero●s mind to the Presbyterian partie p. 90 Priest lie character how poor a curb to crueltie p 90 , 91 His solemn abrenunciations of our Presbyters and Preachers p. 92 , 93 His Latine peec●s in Lili● , at his reqest Englished p. 93 An humble Address to the Higher Powers p. 94 , 95 In the Postscript . J. Gadburies Epistle to Mr. T. G. p. 96 His charge of him with scurrillous language p. 96 , 97 With pretending to teach Hebrew , having little skil in it p. 97 , 99 Mr. Gs. access to Mr. Aylof● house p. 97 , 98 His imployment there p. 98 M. Aylofs Wife , what manner of woman , and how affected p. 98 99 Her dailie retirement how managed p. 98 In all Arts and Sciences the more men know , the more they know their want of knowledge p. 99 100 Gadburies pretence of a contradiction in Mr. Gs. words p. 100 His hellish misconstruction of them p. 100 , 101 His scurrillous terms and aspersions of the Ministerie ibid. Mr. Gs. entrance into the Ministerie p. 101 , 102 Why Lilie and Gadburie may j●stlie be termed Sycophants and Helhounds p. 102 , 103 Mr. Gs. resolution to meddle no further with them p. 103 How little , or nothing rather , of truth , they have been able to discover against Mr. G. in his life the one , in his writings the other p. 103 , 104 His idle Qerie answered here and elswhere p. 104 A Discourse Apologetical , concerning some notorious Falshoods in LILIES Merline for the year 1654. NO sooner did Lilies Pasqil ( for no other then such are his Anniversary Merlins ) for the year 54. come flying abroad , but being informed , that therein after his wonted guise he had again fallen foul upon me , I was desirous to have a sight of it , that I might see what he had said in his own defence , concerning those things that I had charged upon him , both in mine Annotations , and in my Vindication thereof , and what he had returned to my fresh charge , or pursuit in the latter , of my first charge in the former . But when it came to my hands upon perusal of it , I soon perceived , that I had proved a tru Prognostes , and much truer then Lilie ; albeit I had not at all consulted with the Stars , as he professeth and pretendeth to do ; nor indeed was there any need at all that I should . For in the first place I found that to be tru , which I had foretold , that Lily would , if my Vindiciae ever came to his hands , put off all in the same manner , as he had all other before , whom he was pleased to take notice of , that had written ought against himselfe , or his Trade , with a few scurrilous Jeers ; and just so he doth here ; to wit , in these termes , An impudent Pamphlet writ against me by that old silenced or dumb Minister , containing twenty six sheets of scolding . Nor found I that also to have falne out otherwise then as I had presaged , ( according to the advice that I had given him as a friend , and foresaw that he would be so wise as to follow ) to wit , that he would wholly let slip , and bury in silence , whatsoever had been formerly with so much confidence averred by him , concerning the pretended grounds of his Art and Trade ; how the good Angels ( such as he consults with ) were the first Teachers of it , and that by them it was revealed to holy men . ( such no doubt as himself and his Associates now are ) which tho both in the Annotation , and Vindication being instantly urged , and eagerly pressed upon , his credit lying at the stake , out of some authentik Record , one or other to make good , unless he would be reputed ( as otherwise he justly deserves , and by his silence may deservedly be deemed to acknowledge ) to be a coyner and broacher of fictions and fables , to gain credit thereby to his cheating Trade , and to gull poor people with , by telling them such fond tales , and frivolous stories , as himself well knows , and his own Conscience ( if he have any at least , ) told him , that he had no proof at all for : Yet throughout the whole heap here of his frivolous Calculations , fabulous Relations , ridiculous Predictions , forged and coyned , like the Sabine , or Jewish Dreamers , dreams , to comply with the current , and fit the fancies of those whom he would cury favor with , and scurrilous girds at those whom he desires to disgrace or deems to be out of grace with some great ones , he hath not one word , wise or other , concerning this matter , that so nearly concerned him ; much less ought to confirm that his , as groundless , so still deserted , and least guardless , assertion , upon which he made choyse before to bottom the tottering Fabrick of his whole Trade . After a survey therefore taken of it , I was at a stand with my self , in doubt whether I should assay to deal at all further with so shameless a creature , who knew not how to reason , but to rail onely . The rather having been told by divers of my friends , that I had already stooped too low , and graced him too much , by entring into the Lists with so base a fellow , unfit for any man of gravity or ingenuity to deal with : And that they could not therefore without indignation , read my name in the Frontispice of my book , as having ought to do with Lilie . And indeed as one in the Greek Comick saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dura nimis est ingenuae cum meretrice contestatio . It is a verie hard task for an honest woman to be driven to contest with a common strumpet : And the reason of it , is wel rendred by that Noble Roman Censor , when he told a lewd fellow that railed on him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is an unequal encounter between thee and me ; thou hast herein the odds of me ; for it is a rife matter with thee to hear ill language from others , and as ready a matter to return the like again ; whereas with me it is both unpleasant to do it , and unwonted to hear it . In like manner , may I wel say , doth the case stand here between Lilie and my self . I shal herein willinglie yeeld him the bucklers ; I list not to contend with him in scurrilitie and bad language ; herein , I confess , he hath the better of me . But as he said sometime of a Dicer , Aleator qanto in arte melior , tanto pejor est ; the better Dicer , the wors man : So he that is the best at railing , is the worst in disposition ; and as bad and foul language is a practise verie rife with him , so it seems that no less frequentlie he meets with his mates , and it may be sometime with his matches , being repaid in coyn of the same stamp with his own , having the like language returned him from others . For he makes grievous complaint elswhere of scurrilous Mercuries , that vie it with his scurrilous Merlins , and overload them with their multitudes , and that may seem to have befaln him , that Seneca saith of Vatinius , Convitiis assiduis depudere didicerat . That by frequency of hearing bad language , tho not undeservedlie , from others , he is grown to that height of impudencie , that he hath stript himself of all shame , laid aside all ingenuitie , and abandoned himself to the baiting of everie one that comes in his way ; laying at them with broad language , and the worst of words , without all regard whether they deserv wel or ill , or whether that wherewith he bespatters them , be tru or fals . In this manner of contestation and debate therefore Lilie and I ar not even matches . Neither hav I been accustomed to entertain others with foul language ; neither hav I , I thank God , been much encountred with it my self ; not so much , at least , as manie others , by much better then my self . In this regard therefore to go forth into the field , and enter the lists on such 〈…〉 ns , wherein the encounter is so uneqal , and yet better be beaten then beat ; I concluded that it was best to lay down the cudgels , or to let them lie rather , and leav Lilie to rant and rail at his pleasure . And indeed for his scurrilous girds , broad terms , and bad language , I was wel content ; and rest stil resolved , so to do . Let him rank and recken me by name in the list of the mute , dumb , and old doting Priests , which the late Comet saith , must be routed , or rooted out . And yet by the way , as one sometime demanded of one of his complices , How it came to pass , that they , who take upon them by the Stars , to tel everie draggle-tail'd Girl that comes to them to enquire after a Silver Spoon lost , what was become of it , and which way it was gone ; yet could not by their star-skil foresee and foretel the Scotch Kings defeat at Worcester , his escape by flight , and which way he was fled : So would I fain know of this great Star-master , how it comes to pass , that he who by this Comet can foretel us of such great matters to be effected by it , could not by the Stars foresee and foretel us of the coming of the Comet , and how long it should last , being a matter of so great importance . But let this go for a Parenthesis , return we to our task . Let him tel me , That I prov all I write on Jer. 10. 2. by Strabo , Plinie , Lucian , and Cicero , &c. els I might go sleep . Bid me go write another Commentarie on that Text , and prov mine Annotations Canonical by Strabo and Cicero , two pure Heathen Autors . Let him tel me , that in my late Vindication with much scurrilitie I qote Lucian 〈◊〉 Scoffer , Papias and Balbus , two Logger-headed Grammarians and Heathens against Astrology , and so play the fool in producing the judgment of men disaffected to the point in qestion . Let him stile me a covetous wretch , whose slanderous Pen would make the world believ , that Jacob Behmen was a Dutch Wizard ; whereas his divine works give a beginning to new discoveries of knowledge ; ( to wit , telling us , what God did before the world began ; of an endless number of transactions before this world was created , and of two co-infinite and co-eternal ones , God and the Abyss ; of which elswhere more at large . ) But this Wizard is no Wizard , forsooth , but a tru Prophet , and his writings Divine works or Oracles . For he foretold long since , that a Lilie should blossom to us in these Northern Countries , and should grow to a great flourishing tree among us , if we do not destroy it with the Sectarian contentions of our learned men , while we contend , and dispute , and wrangle with it . Thus Lilie of him , out of him . And can anie wiseman , think we , doubt , whom this Prophecie concerns ? who no marvel then , if he cannot endure , to hear J. B. termed a Wizard , anie more then himself . But these ar all but pettie sprinklings , and slight dashes of his he sparrows qil . Let him tel me , breaking out into broader terms , and far larger letters , making use of his great Turkies Text Pen ; That I am an old , covetous , stiff-necked Churl , who having given over preaching , now like a childe teach , or am taught a new mode of spelling to my Proselytes , and cant the art of lying and scolding to the Wives of Billingsgate , being my self unmarried . Yea , to these let him add as manie more reproachful epithits as he wil , and load me with as manie more contumelious terms as he pleases ; all this wind shal shake no corn at all with me : As Symmachus sometimes , ( if my memorie fail me not , ) Nullius neqitiatanti est , ut ●●t● me o digna sit . None of all his scurrilitie , at the most , and the highest , shal mov me one jot . I shall but smile at the mans simplicitie , and laugh at his follie , if he be so sillie , as to suppose anie that read him so senseless , that they can by him be induced to believ the things to be tru and real , that here he writes of me . So that herein he doth but ( as Jude speaks ) foam out his own filth , and ( as Solomon of the foolish ) proclaim his own folly . For mine own part , I account them but as words of cours with Mr. Lilie , and as Bio said in the like case , am no more affected with them , then as if he bid me , Good morrow . No● would I blot paper with such base unsavory stuff , save onelie to let those see , who it may be have not light on his Book , or looked into it , what sweet flowers of his usual rhetorick they ar like to find it fraught with ; and that such as otherwise do not so wel know him , may judg of the man by the manner of his writing . To call a man Theif , or a woman Whore , I have heard some say , wil bear no action at Law ; but to say , You are a theif , and stole such a matter from such an one ; or , You are a whore , and were taken in bed with such a man , wil. And the reason hereof seems , because those general and indefinite terms ar deemed stomackful words onelie , whereas in the other there is a charge with particular matter of fact . Had this Railer therefore kept himself within this compass , and contented him with such general , base , and foul terms , I should never have troubled either my self with writing , or anie other with reading these lines . For as for those particulars , that he snaps at , concerning some Autors that I qote , how sorry , poor , idle , frothie , frivolous , yea , and fals , his exceptions and allegations ar , wil soon appear unto anie , that shal be pleased to take so much pains , as to consult the Annotations and Vindication of them that ar everie where together abroad . For example , All I write on Jer. 10. 2. he saith , I prov by Strabo , Lucian , Plinie , and Cicero ; whereas of Lucian I have not anie one word there ; the other three I cite joyntlie , onelie to shew , That Astrologers were ancientlie termed Chaldeans ; and Plinie apart , to shew , What antiqitie of observation the Heathen Diviners pretended for their superstitious divinations by the flight of fouls , and from the bowels of beasts ; That in my Vindication I qote Lucian , a Scoffer : But to what purpose ? To prov ought in controversie by him ? No. But to shew , That an Impostor in his times used the like shifts that Lilie now doth , tho in some kind more wiselie , and warilie then he . But I qote also there , two Logger-headed Grammarians and Heathens . If his meaning be in sensu composito , that those two Grammarians were Heathens , it is fals ; they were both Christians , tho they lived in an obscure and corrupt age . But what do I cite them for ? To shew , that they were sounder , coneurring therein with the learned of other , and better ages , in the notation of some words , and distinction of some terms , then some of Lilies Patrons , and Advocates ; and the more shame then for them , professing much learning , and charging others with ignorance , to come short in such pettie matters of such Logger-headed Grammarians , as their Client saith they were . Or , if he mean in sensu diviso , that I qote other Autors , that ar pure Heathens ( as elswhere he saith of Strabo and Cicero ) against Astrologie . I might demand of him , Whether Strabo and Cicero ar more pure Heathen , or anie that I qote against Astrologie , then Thales and Solon , whom his Advocate qotes for it ; or whether Hermes , Proclus , Plotinus , Ptolomie , Albumazar , Hali Rodoan , Baranzanus , &c. be anie better then such , whom he qotes for his practise , and on whose autoritie , next to his good Angels , of whom by his silence , he now seems ashamed , he principallie rests and relies . I qote Heathen Autors indeed ; but to what purpose ? To shew , that the wiser sort even among the Heathen discovered the vanitie and follie of this pretended skil : As Clemens , Augustine , and others of the Ancients , produce the like , to shew , that the wiser sort of them disavowed the multiplicitie of their counterfeit Deities . Yea , but I play the fool in producing the judgment of men disaffected to the point in qestion . Not , I hope , when I produce them to prov , that they ar not all such sillie Ignoramusses , as Lilie and his Advocate would bear the world in hand , that tax his trade , and that it is not out of meer ignorance that they disallow and condemn it ; unless he can prov , that they ar all also such Logger-heads , as he saith those two were . But in all these particulars thus specified , and here carped at , there is nothing of much moment , nor ought that contains in it anie matter of scandal . One or two other things there are , wherewith albeit they no way at all concern , either my Charge against him , or his Defence of his own Cause , wherein he is as mute as a fish ; yet he strives what he can , to asperse my good name , endeavoring to fasten some particulars upon me , that may tend unto scandal ; which I suppose therefore , it may concern me to take notice of , and to clear my self from his fals imputations : that which divers of my Friends also have incited me to do . One of the wisest of meer men , that ever was since the fall , telleth us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a good name is a matter of more worth , then a pretious ointment ; ( which were said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very highly prized in those parts ) and more to be esteemed of then riches and much treasure . And a Heathen man therefore saith , Famae & fidei damna majora sunt qod q● aestimari possunt ; That the wrongs a man receives in his good name and credit , ar greater damages then can be valued . We have a common saying among us , That for a man to have a bad name , it is as good , or bad rather , as to be half hanged . But the Greek Orator goes further then so , and saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That it were not a greater penalty for a man to be stoned to death or burnt qick , then justlie and deservedlie , to live in disgrace : And the Greek Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That death it self is more tolerable then disgrace : Yea , the Apostle Paul himself professeth to be of the 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it were better for him to die , that anie man should take his life , rather then his glorying away from him . And he admonisheth all Christian men to be very charie in this kind , folowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such things as ar of good report ; providing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not good onelie , but goodlie , as the word properlie signifies ; honest things , as we render it , not in the sight of God onelie , but in the sight of men also ; Caventes & nobis à peccato , & ill is à scandalo , as Bernard speaks ; being careful to shun , as the offending of God by anie cariage ▪ simplie evil , so of giving occasion of offence to man , by anie cours that may prov scandalous , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Clemens of Alexandria , That they may not onelie be faithful in regard of God , but of credit also in regard of men . Hence it is , that Julian saith , No● is necessaria est vita nostra , aliis fama nostra ; that Our good life is needful for our selvs , our good name for others , as wel as our selvs : And Austine , Opus est bona famâ apud homines , bona conscientiâ apud Deum . Need have we as wel of a good report with men , as of a good conscience towards God. According to that of the Apostle concerning himself , that it was his constant endeavor and exercise to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conscience free from offence ; that is , from giving occasion thereof unto either , both towards God and men ; and therefore , Qi conscientiae fidens famam negligit , crudelis est . For a man , saith he , relying upon his conscience , to be retchless and regardless of his good name , it is a kind of crueltie both to others , and to himself . In which consideration , that renowned Roman Emperor Mark Antonine , albeit with the Stoick's he reckoned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fame and report , good or bad , in rebus mediis ; among those things that were neither simply good , nor evil of themselvs ; and doth therefore admonish men to rest principallie ( as the Apostle also professeth that he did ) on the inward testimonie of their own conscience ; contenting themselves with that , where the other cannot be had ; yea , adviseth them to be content to sustain reproach and infamie for the keeping of a good conscience , and to be willing to part with the one for the retaining of the other ; doing that that they know to be their dutie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tho it may be deemed infamous , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tho they shall be defamed for the doing of it , as Pythagoras before him . That which not our Apostle onelie resolvs with himself , to steer his cours according to his card and compass , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , passing as wel , and as willinglie , through good report , and evil report ; tho by some repu●ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as an imposter , and a counterfeit , when he was in truth nothing less : But Seneca also , Ad honestum consilium per mediam infamiam tendam : I wil break , saith he , through the midst of infamie to the accomplishment of an honest act ; adding withal , That no man in his judgment sets an higher rate on virtu and wel doing , then he , Qi boni viri famam perdidit , ne conscientiam perd●ret ; Who hazards the loss of being reputed a good man , that he might not loose the realitie , and conscientiousness of it . And elswhere inciting his friend to the like resolution , he tells him . Saepe justus esse debebis cum infamiâ ; & tunc , si sapis , mala opinio sic parta delectabit : That if he wil do as he should do , he must oft-times do that which is just and upright , tho he shal be ill thought of ▪ or ill spoken of for it ; ( that which Antisthenes , as some , Alexander , as others , used to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it was the lot of Kings to hear ill , when they did well ; ) and that , if he were so wise as he should be , an evil report , or evil repute so gotten , should be so far from daunting or disturbing him , that it ought rather to delight him ; as it is said of those two Apostles , Peter and John , after they had been baited and beaten in the consistory , they went away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejoycing , that they had been graced so much as to be disgraced for Christ ; and of Moses , that he reckoned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sustaining of reproach for Christ , a greater honor then all the treasures or royalties of Egypt could afford . Yet notwithstanding all this , of that worthy Emperor doth Julius Capitolinus , report , That he was famae suae curiosissimus , exceeding chary and regardful of his good name ; in so much , That malè loqentium dict is vel literis , vel Sermone respondebat ; he was careful to return answer , either by word of mouth , or in writing , unto the sayings of such as had raised evil reports of him . Among other things , he saith , Nihil aliud magis timuit & deprecatus est qam avaritiae famam ; do qâ se multis epistolis purgat . He was solicitous to devolv and depel from himself nothing more then the note of avarice ; ( cast upon him by some , it seems , as on Pius before him , for his frugalitie , and moderating of publick expences , that he might nor be over-burdensom to the subject ) whereof he labored to purge himself in divers of his Epistles . So careful ar good men , and have ever been , both to gain , and to retain a good report ; and the Apostle reqires it , as a matter of much concernment in a Minister of the Gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That he have a good report , even from those that ar without ; that he may be the fitter and better able to do good , as wel on those without , by converting and bringing them in , as on those within , by confirming and building them up , having a good repute with , and being wel thought of by either : To which purpose he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That he may not fall under reproach , and into the snare of the calumniater or slanderer ; as the same term would be also rendred in the same Chapter in those words , Not a novice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lest being puffed up , he fal under the censure of the calumniater ; as also in those words elswhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor give place to the calumniater , back-biter , or talebearer : Such as ar wont by fals reports , as with fewel , to foment and seed the fire of anger and ill wil , where they find it alreadie kindled ; as also ar persons so affected no less prone , lying in wait to that purpose , to take occasion by anie flying , tho never so fals report to traduce Gods Ministers , and blast their credit , all they can . And as all Christian people therefore , so Christian Ministers much more , ought to be verie charie and tender of their reputation : As the Apostle Paul apparentlie sheweth himself to have been , when he takes so much pains , and spends so manie almost whole Chapters , in the Vindication of it , against those fals brethren , and counterfeit Apostles , who had at Corinth endeavored to wrong him therein . And I suppose some necessitie lies upon me at present also to do . For howsoever Lilies words ar , as we use to say , no slander ; he is so wel known to be a most notorious lier , and one that regards not what he saith ; and it is a received rule in the Civil Law , Mendax semel , mendax semper praesumitur . He that hath been once taken in a lie , and much more , one that hath been oft taken ( as he hath been ) in fals tales not a few , is never after to be credited . And again , A bad mans reproach is no dispraise . The commendation of such , is sometime rather deemed a kind of dispraise , making the partie whom such commend , suspected to be like those by whom he is commended . And Seneca therefore , Non est infamia infamari ab infamibus . It is no infamie for a man to be defamed , by those that are infamous themselves ; And therefore , saith he , as it is meer fondness for a man , Laetari , qod ab eis laudatur , qos non po●est ipse laudare , to rejoyce when he is commended of those , ●hom himself cannot commend . So is it meer madness for a man , Vereri ne ab infamibus infametur , to fear being traduced and defamed , by those that are infamous themselvs , and he wel knows to be such . Yet because , as Medius , one of Great Alexanders base Parasites , and among his Sycophants , a cheif Master , is reported to have delivered this lesson to his Schollers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they should boldlie and confidentlie , touch or twich , and snap or bite men with calumnies or slanders , not regarding how untru , how unlikelie they were ; for , said he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , as Seneca renders it , Cum vul 〈…〉 sanatum est , manebit cicatrix . Tho the partie bitten , lick the wound never so whole again , yet some scar wil remain upon the place that was hurt . And the Poet therefore , when he had said , Conscia mens recti vulgi mendacia ridet . A good conscience sets light by , and laughs at folks lying reports . Subjoyns yet withal , Sed nos in vitium ( and so , in vituperium ) credula turba sumus . People ar commonlie over-credulous , too prone to entertain evil reports , and to conceiv evil surmises ; too manie men ar naturallie of a suspitious disposition ; and as the Mimik hath it , Seqiorem in partem strenua est suspicio . Suspition is wont to warp and bend more stronglie to the worst side . Whence that saying so freqent in most mens mouths , There is seldom anie smoak , but where there is some fire ; and yet in truth , there is smoak oft , yea , and much smoak , such as the by word relateth to , even a great smother of foggie fumes , raised by slanderous tongues , where no smal spark of fire , or ember of truth at all is to be found . The premises seriously considered , and all things wel weighed , after much debate to and fro within my self , at length I resolved to follow the precedent of that thrice noble and renowned Emperor ; the more noble and renowned and worthie of imitation , because so Philosophical , and tho no Christian , yet Christian-like in moralities , as wel for practise as precept ; and by some few lines at least , to cleer my self from those soul , but fals aspersions , wherewith this Sycophants calumniating pen hath endeavored to stain my good name ; the rather , for that my courses and carriages , having lived in an obscure corner , may in that regard be less known abroad ; and my former works and writings , whereby some things objected here ar to be cleered , being now either wholie out of print , or not easilie procured , may not be obvious or read●e at hand for others , to make use of in the trial of the present debate . The slanderous charges then of this Sycophant are principallie two . The former of them is thus delivered by him . Mr. Gataker formerlie a stiff Prelate , preaching impudentlie for the Liberties or Sports of the Sabbath , viz. Cards , Dice , &c. Afterward in hope of Bishops , Deans , or Chapter-Lands , a pretended Presbyterian ; since its decay , the poor m●n is mute , &c. For what followeth wil be best fitted to his after-charge . Principiis omen inesse solet . Beginnings ar deemed ominous . Ad limen offendere , or , In portu impingere . For a man to trip at the threshold , when he is going abroad , and a ship to strike on the bar , or run on ground , when it is setting out to sea , have been by old said Saws , pronounced to be but bad signs , and to bode little good . This charge therefore appeering with an apparent lie in the foretop , gives no good presage of that , that ensueth : For when or where was Mr. G. ever a Prelate , can Lilie tell , think we ? or any man els ? and how could he be a stiff Prelate , that never was anie ? This is therefore a manifest , and conspicuous falshood to begin with ; and as the Greek Tragoedian sometime said . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That which goeth for a ruled Case in the Civil Law , Malum principium malus finis seqitur . A bad beginning is wont to bring forth a bad end . And the like is entred as an Axiome in the bodie of the Canon Law , Principio q 〈…〉 sunt inchoata malo , vix est ut bono peragantur exitu . Those things that are ill begun scarce ever end wel . According to that , Rarus principii est exitus bonus mali . A bad beginning seldom comes to a good end . Where yet the Gloss upon the place goes further then the Text , and saith , Vix . i. Nunqam . Scarce ever , that is , Never . And the great Philosopher to the same purpose sticks not to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is impossible ; but that that which is faultie at the first , should prove il at the last . And that ancient Father , and stout Champion of Christ , Athanasius , seconding Aristotle herein , yea , going further yet then he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That that hath a bad beginning , can never be deemed sound in ought , as being all stark naught . And Seneca therefore , from Bio an ancient Greek of great note , thus determines the point , Let everie man set it down for a position , and know it to be an undoubted truth , which Bio sometime said , Omnia hominum negotia similia init iis esse ; That all mens affairs wil prove good or bad , according as their beginnings are . And yet more expreslie and particularlie to our present purpose , I sidore the Egyptian , one of Chrysostoms cheif Scholars , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that in the beginning swarveth from the truth , wil in his proceedings roll further away from it , and end at last with some foul and shameful catastrophe or other . Lilie therefore beginning his charge thus with a notorious lie , foretelleth those that read him by what they find in the front or forehead of it , how little truth they may look for in the residu of his ensuing relation , and that as it begins , so the progress of it shal be , and the close answerable to either . But Mr. G. saith he , formerly a stiff Prelate . I might demand of him , if Mr. G. were ever a Prelate , stiff or slack , how or when was he deposed , or by what means came he to be beref● of his Prelacy ? for now sure , it is wel known , he is none : But to let that pass . When he was such an one , what then did he ? Why , When he was such a Prelate , he then impudentlie preached for the libertie . of Sabbath sports . Verie tru indeed , if you take it in sensu composito , it is a most certain and undeniable truth ; when he was the one , he did the other . But take it in sensu diviso , as he intends here and doth , that I was once a Prelate , and that I did sometime so preach ; and the one is as tru as the other , either of them a most shameful , or shameless lie rather , both as fals as God is tru But , as he sometime said , Qi semel verecundia fines transierit , eum ben● & gnaviter impudentem esse oportet . When a man hath once gone beyond the bounds of truth and modestie , it stands him upon then to break further out , to grow impudent to the purpose , and to lie beyond measure . For what proof can he produce of Mr. G. so preaching , or who ever heard him preach for Libertie of Sports on the Lords day ? or , for Libertie to profane the Lords day , in one kind or other ? Nor let anie take exception , as some have done , that I style it the Lords day , rather then the Sabbath . I remember a Speech of Dr. Oldisworth , my worthie Friend , living then in mine Honorable Patron the Lord Hobarts house , ( as eager an urger of the strict observance of that day as the most ) upon occasion of discours of some debate then about it . The day , said he , hath three Names in common use given it , the Sunday , the Sabbath day , the Lords day . The first an Heathenish name , the second a Jewish , the third a Christian ; and why should not , said ●e , this last be preferred before either of the former . And the first indeed is a name that came at first from the Heathen , yet is it found used by Justine Martyr in his Apologie to the Roman Emperor , in behalf of the Christians , mentioning it as the day of their meeting ; no● dare I utterlie condemn the use of it : The Sunday for the name of a day , the first day of the week , as it is termed Acts 20. 7. anie more then Bethshemesh ( tho from an idolatrous or superstitious at least , original ) the Suns house or place , for the name of a Citie , 1 Sam. 6. 12 , 13. The second may be termed Jewish , because a term peculiar to them in times past , but common to us now with them , tho differing in the day , and supposed by some to be by the Evangelist , Matth , 24. 20. used of our day ; which tho it seem not so probable , yet may qestionless not unfitlie be used of it , seeing it is , and ought to be a day of holie rest unto us , as was their Sabbath then to them , Isa . 58. 13. The third and last , is the name peculiar to Christians , not common either to Heathen or Jews with them ; that which the Lords beloved Disciple gives it , the Lords Day , Revel . 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lords day , fanctified and set apart for the Lords service , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lords Table , 1 Cor. 10. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lords Supper , consecrated and set apart for the memorial of Christ , and by his Institution ; which to me therefore , seems the fittest term for it . But cal the day by which , or whether term of them you please , I have , wheresoever I exercised my Ministerie , as occasion was offered , been a constant pleader for , and ins●ant presser of the du observation of the day ; as that which I ever esteemed to be a main pillar and support of the practise , yea , a principal means both of the maintenance and advancement of the power of Pietie , among Gods people . It is a Rule prescribed by some of the great Masters of Physick , Medicus m●rbos observet epidemios , That a Physitian shoul ▪ observ what diseases ar rifest in the t●mes or places he lives in , and applie his studies and courses princ pallie to the cure of them . And according to that direction , appliable to our Function , considering the freqencie of abuses among people in mispending a great part of that day in most places where I came , I did the rather usuallie bend my self in my teaching , to disswade and deter those that I spake to , from those abusive courses , whereby I perceived the day , or any part of it , to be commonlie profaned by them . To this purpose , before I came to Lincolns Inn , while I lodged in the House of that Religious Knight , my worthy Friend and Kinsman , Sir William Cook , neer to Charing-Cross , being reqested to Preach now and then at Martins in the Fields , and having taken notice how the Gentrie , manie of them thereabout spent much of the Lords day in Complemental Visitations , I took occasion one day , out of Isa . 58. 13. to handle the Doctrine of the Sabbath or Lords day ; and among other things endeavored to shew , That it was not to be spent in such Civil Complements , but in Religious Imployments . And this I remember the rather by a good token , which it wil not be amiss to relate . It fel out the Lords day , next ensuing , , that an ancient Gentlewoman , one of that Congregation , being returned home from the Afternoon Exercise , while she sat in an upper Room , ripping off some Lace from an old Garment , which she intended to make use of otherwise , heard a Coach to make stay on the other side of the street , and looking out at the Window to see whose it was , when she espied a Ladie her Neece , whom it staid for , entring it , to go abroad in it for such purpose . Oh , qoth she , to her waiting Maid , then attending upon her , did not my Neece N. hear Mr. G. the last Lords day , and is she now going out to visit again . Whereupon one of that Familie afterward occasionallie meeting me , thus merrilie saluted me , Sir , when you Preach next of the Sabbath , be pleased to tel our Gentlewomen , that they must not ●it ripping Gold-lace off their old Peticoats upon the Lords day ; and withal told me the storie . But for which , I should not in likelihood have called to mind again that Sermon being preached so long since . At my coming to Lincolns Inn , there was on the Lords day one Lecture onelie at seven in the morning , nor had there been anie other before . There being setled some space of time , when I observed that divers of the great practisers spent a great , if not the greatest part of the day , the Afternoon especiallie , in entertaining of their Clients , I took occasion in my teaching , to step a little aside out of the road I was then in , to speak somewhat of that subject , endeavoring to shew them , That it was as lawful for the Husbandman to hedg and ditch , or to folow his Tillage on that day , as for the Lawyer to employ it in consulting with , and attending his Clients . And I pressed the point so far , that through the good hand of God , going along with it , and carrying home his own Ordinance to the hearts of the hearers ; it made so deep an impression upon them , that upon a motion made by some of the cheif ones at the next meeting after it , a consultation was had , what cours might be taken for the future prevention of so common and irregular a practise : And after advice therein taken with me , it was by common consent , agreed on , That the Morning Lecture on the Lords day , should be drawn down to the usual hour in other places , and the Wednesday Lecture transferred to the Afternoon of the Lords day . Which , howsoever it were a matter of much more labor to my self to speak twice in one day ( which , as I am informed , in the French and Dutch Congregations is seldom or never done ; and some of my Successors have complained of , and blamed me , for giving way thereunto ) and by means thereof I was abbridged of that libertie of hearing others abroad , which I had formerlie enjoyed ; yet for the atcheiving of my main ay● herein , of gaining a more du and diligent observance of the day , I right willinglie dispensed with mine own ease and advantages , and condescended thereunto . And this was the ground of the alteration of the Lectures in that House ; which , I suppose , in that manner , in which , upon this occasion they were then setled , continu stil to this day . During mine abode at Lincolns Inn , the time approaching for my taking the degree of Batchelor in Divinitie , I procured a cours at St. Maries in Cambridge , for mine English Sermon ; the first and last that I ever preached there , having never had the boldness before to appear in that place . This fel out to be the verie next day after Qeen Elizabeths decease ; which being not known yet at Cambridge , the Qeen , as stil surviving , was at the Forenoon Sermon solemnlie prayed for by him that preached that day at Kings Colledge : But about Noon the report came down of the Qeen departed this life , and King James proclaimed , which caused an exceeding great concours of people at the Afternoon Sermon , though it were no Lords day : When by advice of the Vice-Chancelor , in regard that no publick notice of it was as yet sent down , I conceived my Petition for the King , in a kind of circumlocution , For the present Supream Governor , without expression of his name : At that branch of my Prayer , the tears trickling down my Cheeks , and scarce any one drie eie in the whole Assemblie , as I was afterward informed . This Sermon then had on 1 Tim. 6. 6. at the reqest of some Friends , who had seen some Copies of it , was manie yeers after published under this Title , The Gain of Godliness ; wherein is extant the ensuing passage concerning the Lords day , p. 36-38 . For worldlie wealth , men can toil and moil all the week long , and yet ar they not wearie , they think not the whole week long neither ; but for the heavenlie gain , for the spiritual thrift , we have but one day of seven , and we think that to much too ; we think the day all to long , the labor all lost , and the whole time cast away , that we imploy and spend to this purpose : We say as the profane Jews sometime said , When wil●he New Moon be past , and the Sabbath once over , that we may return again to our worldlie affairs ? Yea , manie among us have not the patience to tarry so long , but spend a great part of the Sabbath , that is Gods Market , or Market-day , for the getting of this spiritual Gain , either about their worldlie affairs , or their bodilie delights . The Sabbath day , I say , is Gods Market-day ; and those that seek to take away the Sabbath , attempt to put down Gods Markets , and so do the Devil good service , whatsoever their intent be . As freqenting of Markets makes a rich man , so keeping of Sabbaths makes a rich Christian ; and as we count him a bad Husband , that foloweth game on the Market-day , so may we as wel count him a spiritual unthrift , that spends the Sabbath in that sort . But may some say , When we have been at Church , and heard the Sermon and Service , is not Gods Market-day then done ? I answer , If the Sabbath be a day , then it is not so soon done ; Gods Market lasteth all day long . Yea , grant the principal , because the publick of it be past ; yet , as Market-falks returning from Market , wil be talking of their Markets as they go by the way ; and be casting up of their penny-worths , when they come home ; reckon what they have taken , and what they have laid out , and how much they have gotten . So should we , after we have heard the Word publickly , confer privatelie of it with others , at least meditate on it by our selvs ; and be sure to take an account of our selvs , how we have profited that day , by the Word that hath been spoken unto us , and by other Religious Exercises that have been used of us . And us the Market-man counteth that but an evil Market-day , that he hath not gained somewhat on , more or less ; so may we wel account it an evil Sabbath to us , whereon we have not profited somewhat ; whereon we have not either increased our knowledge , or been bettered in affection ; whereon we have not been further either informed in judgement , or reformed in practise ; whereon we have added no whit at all to our Talent . Thus then and there . After my leaving of Lineol●s Inn , being reqested by my Right Honorable Lord , the Lord Hobart , to bestow a Sermon on them one Lords day at Serjeants Inn in Fleetstreet , before the Judges and Serjeants at Law of that House : I preached unto them on Psal . 82. 6 , 7. That which came forth in Print shortlie after , about the same time with the former , under the Title of Gods Parley with Princes . In it pag. 12-14 . these words may be seen and read ; Here let me more particularlie , as from God , and in Gods Name , entreat you , to have a special regard of observing Gods Sabbaths . You that are to see them observed by others , ought you not much more to observ them your selvs ? Your cariage is a kind of censure ; that all men fix their eyes upon ; that most men shape their courses by . If others then shal see you riding in your Circuits on the Sabbath , wil they not think within themselvs ? And why may not I ride as wel on the Sabbath to a Fair , as the Judg may to the place of Assize ? If they shal be warned to appear before you for some hearing , by themselvs , or by their Counsel upon the Sabbath , wil they not be readie to argu from the works of your calling , to the works of their own ? And why may not I as wel be about my work , as they about theirs ? And in truth ( to speak plainlie as the thing is ) why may not a Smith as wel work at the Forge , or an Husband man at the Plough , as a Judge sit to hear Civil Causes on the Sabbath ? The one hindereth the Sanctification of it , as wel as the other . And if it be alledged , That the one is ( as before was proved indeed ) more speciallie Gods work . So were the repairing of a Church , which yet the Mason or Plummer may not work about on the Sabbath ; no more then Besaleel or Aholiab might about the work of the Tabernacle ; for the furtherance whereof , God would not admit , or give way to the least violating of his Sabbath . Thus also there . Yea , but Mr. G. tho he pleaded so hard for restraint of work on the Lords day , yet he preached as earnestlie for play , and in particular , if Lilie may be believed , for Carding and Dicing upon the Lords day . For so run the words of his charge here , Preaching impudentlie for the Liberties or Sports of the Sabbath , Cards , and Dice , &c. Which parcel of his Charge being of the same stamp with the rest , is not unlike some short skirt of a beggers coat , made up of a few sory snips and shreds , unhandsomlie stitcht up and il-favoredlie patcht together ; having reference , in part to King James his Book of Libertie for Disports on Sundays and Holidays , and in part to my Treatise of the Nature and Use of Lots ; but so blended together and entermingled the one with the other , that they make a meer medley . For , as for the former , King James indeed in the year 1618. the Sixteenth of His Reign , publ shed a Declaration , wherein he gave Libertie , for some Disports that might be used on the Sabbath or the Lords day . But what ones were they , that therein he gave way to ? Cards and dice ? &c. No : There is not one word or title at all concerning them in the whole Book ; but they are expresly therein named these , Dancings men or women , May-games , Whit sun-Ales , Morrice-dances , Rush-bearings , setting up of May-poles , and other sports therewith used . These ar the Disports by name there designed , wherewith leav is given and autoritie to solemnize and celebrate the Lords day . An Act il-beseeming so prudent and understanding a Prince . And such , it may seem , as afterward himself was ashamed of , and unwilling to own : For I have heard it reported , that when a Copy of his Works gathered together , newlie printed , and richlie made up , was presented unto him , before anie of them should go abroad , having upon the opening of it , lighted upon this peice , not without expression of much indignation he tore it out with his own hands , and gave strict charge to have it done out of the whole impression , where now none of it appears . Which if it were tru , ( for I dare not confidentlie avow it , having it onelie by hear-say ) the greater and more grievous was the sin and shame of those great Prelates ; who whither to please the King and Court , or to cross , vex , curb , and ensnare the Conscientious Ministers ; not then onelie approved the practise , but long after renewed afresh the memorie of it , and pressed his Son King Charls to revive it again , and to enjoyn the publishing of it by the Ministers of the Word in their several places , upon pain of suspension ; which not a few of them sustained for the refusal thereof . Now in defence of this Declaration , and in justification of such Sports used on the Sabbath , whereas this Lier affirms , that I preached , it is a most notorious untruth ; for neither did I ever speak , write , or preach word in defence or allowance thereof , or of anie such Sports used on that day ; neither was that Declaration ever published first or last , either by my self , or anie assistant of mine : Yea , that I did in writing directlie oppose , and expresly condemn it , may appear plainlie by what was before related , tho preached indeed before that Declaration came out , yet printed at first two yeer after it , Anno 1620. and reprinted without alteration of ought , in the yeer 1637. But pass we on to the other Book here related to , my Treatise of the Nature and Use of Lots , which is girded at in the terms of Cards and Dice , shuffled in under the disguise of Sabbath Sports , there by to wind and screw in my Treatise within the verg and compass of the subject matter with allowance , admitted in that other deservedlie abhorred Book . Tru it is , I acknowledge it , and am not at all ashamed to own it , that I published sometime a large Treatise of the Nature and Use of Lots , having in the Pulpit before , more briefly delivered somewhat of that subject ; and I published it the rather , being by divers of my Reverend Brethren , unto whom I had imparted the sum of what I had delivered , encited so to do : To refel the misreports that some other , from whom , in some particulars I dissented , had raised concerning the Doctrine therein taught by me . In this Discours I make it evidentlie to appear , that a Lot in the genuine nature and ordinarie use of it , ( and with extraordinarie , without special commission and injunction , we have nothing to do ) is no sacred matter , nor divine Oracle ; and may therefore be used indifferentlie , as wel in light and ludicrous , as in more serious and weightie affairs : And that in regard hereof , Divisorie and Lusorie Lots , ar lawful and warrantable ; Consultorie and Divinatorie , unlawful and damnable : And that it is therefore as wel a superstitious conceit on the one hand , to condemn anie game in regard of a Lot used in it ; as it is on the other hand , a superstitious and irreligious practise , to make use of a Lot , for the discoverie of Gods wil and purpose , either what he would have done by us , or determineth himself to do . And in this judgment I stil rest , having , as occasion hath been , sufficientlie and fullie ( as I conceiv ) refelled and answered the Arguments and Objections of all , who have either published ought herein against me , that ever came to my hands , or by writing delt in private with me : So as that I have not received anie further Replie from anie one of them ; yea , I have so far forth convinced some of the greatest and most eminent among them , that they have been enforced to relinqish , and have refused to own , that ground , which together with the most of the other partie , they had formerlie with much confidence built on ; to wit , That in everie casualtie there is a special and immediate providence : ( Seeing the palpable absurditie thereof plainlie discovered ) but in room thereof have endeavored to introduce another new conceit , no less absurd then the former ; as may be seen in the Second Edition of that concerning Lots in English , Chap. 4. pag. 52-59 . and in mine Antithesis to Dr. Ames his Theses in Latine . Nor do I anie further justifie anie Game , Sport , or Pastime , depending either in part , or in whole upon casualtie , ( of which kind Cards and Dice indeed ar ) if they be anie way abused , or found otherwise faultie ; save onelie , that they ar not therefore evil , or to be condemned , because there is a Lot in them . Yea but , tho I did not preach for Morrice dances and May-games , yet I did impudentlie Preach for Carding and Dicing , on the Lords day . For so much do this calumniaters words import , That I preached impudentlie for Sabbath sports , as Cards and Dice , &c. So by his Et Caetera , indeed shewing himself not unwilling to have those other also understood . I need say no more here , but sit liber judex , Let my Book decide it ; that my Treatise of Lots , I mean , wherein that may be found , which I shal here thence transcribe , directlie opposite to either , Chap. 9. where I give Cautions for Game in general . Sect. 4. p. 293. & 295. Pag. 293. Recreations are to be used as soberlie , so seasonablie . Recreation is good , when it is seasonable , when it comes in his du time ; els , as it is with fish and fowl , when they come out of season , that is evil , that is good otherwise . Now then do men use Game and Recreation unseasonablie , when they should and ought to be otherwise employed , either in the works of their special Callings , or about the holy things of God , ( to wit , as it foloweth more particularlie and fullie , Pag. 295. ) when they should be tending the holie things of God , either in publick or in private . And thus , it is a sin to follow game on the Sabbath , as the Jews used to do , and do yet to this day ; and as the Popish sort ar noted ordinarilie to solemnize their Festivals . For this is not to sanctifie or consecrate the Sabbath as holie to the Lord. The Sabbath indeed is a day of rest , but of holie rest ; of rest not to worldlie recreations , but to heavenlie meditations ; of rest to religious and spiritual employments . It is sacriledge therefore to folow game on the Sabbath ; at such time as we 〈…〉 ould be plying the service and worship of God ; it is time stoln from God , that we spend so on our sports : Which it were less sin therefore for us to spend on some serious affairs , according to that which one of the Ancients wel saith , Melius est Die Sabbati arare qam saltare . Melius totâ die foderent , qam totâ die luderent . It were better for a man in such manner on the Sabbath , to plough then to play ; and to dig and delv , then to dance all day . For the lighter the occasion of sinning is , where all other things are eq●l , the greater the sin is . Where I cite also among others , in the Margin , the words of Robert Grosthed , ancientlie Bishop of Lincoln , on the Decalog , Dies t 〈…〉 à Christiano expendi debet in operibus sanctis . The whole Lords day Christian people ought to spend in holie employments . And this , as it was at first , both preached Anno 1618. and printed Anno 1619. which was not long after that Book of Libertie , or Licentiousness rather , came abroad ; so it was in the yeer 1627. reprinted in a second Edition , with Addition and Emendation of some things , but without anie Retractation , Subtraction , Qalification , or Alteration of ought in this point . And let this therefore remain , as an impudent calumnie of a shameless Sycophant , upon record , That Mr. G. Preached impudentlie for Libertie of Sabbath Sports . But this , saith he , Mr. G. did formerlie , when he was a Prelate . Of some Province , it may be in Sir Thomas Mores Vtopia ; where Mr. L. in a trance be-like , being there one of his Auditors , heard him preach thus . But afterwards ( to wit , since he either left or lost his Prelates place ) in hope of Bishops , Deans , or Chapters Lands , he became a pretended Presbyterian . He would , at least , have men believ ▪ that I was sometime Prelatical ; but have of late turned my coat or my copie , and gaping after some fat gobbets of the Bishops or Deans Lands , pretended to be a Presbyterian . A calumnie as fals as its Father is , or as his former Brat hath been convinced to be : And such as he shall never be able to make good , tho his Master , that sets him on work , joyn with him in it . For my judgment concerning Church-Government , it is the same stil that ever it was , since I first began to enqire into matters of that nature . A dulie bounded and wel regulated Prelacie joined with a Presbyterie , wherein one as President , Superintendent or Moderator ( term him what you please , ) whether annual or occasional , or more constant and continual , either in regard of yeers , or parts , or both joyntlie , hath some preeminence above the rest , yet so , as that he doth nothing without joint consent of the rest , ( a module or patern , whereof I am enformed to have been sometime represented unto the late King , by two worthy persons , men of eminent parts , and moderate mindes , the one a Prelate , the other in some kind Prelatical , which had it been accepted and established , how advantagious it might have proved , it is not for me to define ; but as is reported , was then disallowed and rejected by some great Prelates , and others , by whom the King was most swayed . ) Such a manner of Prelacie , I say , I never durst , nor yet dare condemn . But such a Prelatical power , as was here constituted and exercised among us , wherein Bishops and Arch-deacons were enabled and ordinarilie used by their Chancellors , Officials , and Surrogates , mostlie meer Civilians , assuming to them anie sorie felow in Orders to fit by , as a cipher or a shadow , to pass the highest and heaviest of all Church-Censures , besides Civil Penalties in their Purses , on the Persons both of Pastors and People , and for trifles and trivial things , meer matters of Ceremonie , oft-times silence , suspend , and deprive , while scandalous , idle , or insufficient ones , were little regarded or looked after ; Visitations being by either usuallie held once onelie in a yeer , and then rather of Cours and Custom , or to receiv Procurations , then to anie effectual Reformation of ought . Such a Prelatical power so constituted , and so executed , I never could effect or approv ; and trulie much less , when I came to see the manner of it , which I had heard too much of before , when living so long in a Pastoral Charge , I never in all my time saw the face of a Bishop personallie present in Court , or Arch-deacon but once , ( tho both constantlie exacting Fees of us . ) And observed , how things were shuffled up , when Presentments were made , and in that manner managed ; without anie cours taken to bring anie Delinqent , to a serious sight of , or sincere sorow for his sin ; that their Visitations might wel be deemed to be held , as one ancientlie complained , Non tam morum , qam nummorum gratiâ ; Rather to emptie mens Purses , then to mend their manners . And my judgment thus formed , I accordinglie passed my vote , and gave my consent with others , for the removal of that Bodie of Government , that was then established with us . Yet ( which I then also did not forbear to profess , as wel in deliverie of mine own sense , as in endeavor to give satisfaction to others , seeking to me for advice , ) withal conceiving , That howsoever such a System or Fabrick , as was then represented , were justlie and deservedlie deemed not unmeet to be dissolved and demolished ; yet if anie peice of timber or stone-work were found sound and useful in that frame , it might stil be retained , notwithstanding ought , condescended unto and agreed upon in that Article . On the other side , I could not but affect and approv of that Form of Discipline setled in the Reformed French and Dutch Churches , wherein the main cours of Government is ordinarilie exercised , caried on by a constant attendance of the Ministers in their several Congregations , having for inspection of mens cariages , some of the discreetest and most understanding among their people , in way of assistance , adjoyned unto them ; which might wel be a special means , both to ease the Minister of much labor and distraction , and to further the Reformation of things among the people amiss . Matters more weightie , that reqire further advice , being referred unto , and transacted by the joint concurrence of the same persons of both sorts before mentioned , either at set-times or occasionallie convening to that purpose . Herein I was the rather confirmed by the successful fruits and effects that this Form of Government is reported to have produced , for the advancement of pietie and repressing of disorders in some places , where it hath been established , even by the confession and acknowledgement of some Papists themselvs , who ( as I have formerly elsewhere shewed ) have given Testimonie thereunto . Tho it cannot be expected that anie Churches should enjoy such a flourishing estate , in regard of outward accommodations and secular endowments , where the Civil Powers do rather d●stast and dis-favor , then affect the Profession . And this way therefore I gave my Vote in the Assemblie , as divers other , if not the greater part , did ; not as deeming it absolutelie necessarie , but as agreeable to Gods Word , and such as I conceived might be most advantagious for the carrying on of Gods work , with hopeful expectation of a successful issu , had that Form of Government , as it was from the Assemblie to both Houses propounded , been soundly established , and backed by their Autoritie , who had begun to erect it . My deportment therefore and cariage herein , did no way swar● or warp from my former judgment ; which both in times past I held , and do stil retain , as wel concerning Prelacie , as concerning Presbyterie , even the same that at present I here ingenuouslie and freelie profess . In regard whereof also in those fore-passed troublesom times under the Prelates , I maintained a good correspondence , and some inward familiaritie with the moderater sort on either side ; as wel with some few of the Prelatical partie , who tho stiff for the Ceremonies legallie established , yet misliked those innovations that in the latter times began to creep in ; nor did approv the cariage of businesses with that rigor and extremitie against such as refused conformitie , being pious and peaceable ; as also with divers of those , of the Presbyterian partie , that either openlie opposed , or were known to condemn as wel the Ceremonies as the Prelacie , as things altogether unlawful , and deemed the Presbyterie such as before was described the onelie tru Government of Christ . Howbeit , by this means that befel me , which that noble Historian sometime said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vtrinque caedi mos est in medio fitos : Those that dwel in the middle , between two adverse parties , ar wont to be beaten on both sides ; and that Gregorie that bears the name of the place where his Father was Bishop , tho he never enjoyed the Bishoprick it self , a man of a modest and peaceable disposition , tho as zealous and eager as anie against Hereticks , complains of the times ●e lived in , that amidst the vehement dissentions and violent oppositions , with much eagernes upheld and pursued by either against others , even between and among those , that were otherwise Orthodox , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All that ar peaceable and keep in the mean , because they run not out into the one or the other extremitie , suffer ill from either partie . So fared it then with me , by endeavoring to walk evenlie , so far , as with safetie of conscience I could , between two extreams on either hand , it was my lot to incur il wil , and to suffer from the over-eager on either side ; from the one partie , because I came not up whollie to them , and because some of their people repaired to my teaching , while they either taught not at all , or verie seldom themselvs , and substituted such as taught so unprofitablie , that their people could receiv little benefit by them ; which they therefore being vexed at , wrought underhand against me , and sought to procure a restraint of my Ministerie ; wherein yet , through Gods goodness , their plots and designs were so frustrate , that save once , and that for a verie short time onelie , they never took effect according to their as wel endeavors , as desires ; and again from some of the violenter sort of the other partie , such of them especially as endeavored to work a Separation from our Assemblies , being deeplie taxed by them of unsoundness and insinceritie , because I complied not in all particulars , either for opinion or practise with them , nor did encite and animate others to do as they did . Mean while I have endeavored to shape my cours , as near and as evenlie as I could , by the card of Gods truth discovered in his Word , and the compass of mine own Conscience , from thence enformed and directed thereunto , without declining to anie by-path , either on the right hand , or on the left . In which tenor the Lord in mercy and goodness be pleased stil to keep me , and to lead me on to the last , which must needs be ere long . But what was it , think we , saith this my Traducer , that from a professed Prelate , induced me to turn a pretended Presbyterian ? It was the hope forsooth , saith he , of some Bishops or Deans Lands ? And how doth that appear ? Why ? since its decay the poor man is mute . I marvel much , when or where I was ever discovered , either formerlie , or of late , to gape after such gobbets . The time was , when by occasion of some employment about the Edition of a learned mans works of another Profession , left by him to be first surveyed and perfected in part by me , and then published with the joynt advice of an ancient Doctor verie intimate with the Archbishop that then was , and living mostlie in house with him , I had tender of preferment made me by the Doctor at first from him , and upon presentment of the work by word of mouth , after seconded in the presence of some great ones , if I would have been biting at such baits ; which I fairlie waived , considering what hooks might lie hid under such profers , and how manie have been taken therewith to their prejudice in matters of greatest concernment . Nor , had I been greedie of anie such fat collops , out of the Bishops or Deans Lands , would I have refused one of the prime places in the Universitie , of which , further hereafter , wherein no such snare was , when it was freelie offered me , being in yearlie revenue , I suppose , not below divers Deanries , if not above some meaner Bishopricks . But the proof subjoined , is wel worth the observing ; tho he jabbers so , that one can hardlie tel from his words , what he would have . Since its decay , saith he . What 's decay , think we ? the decay of the Presbyterie ? or the decay of the Lands ? or , what other decay is it ? For we have need of some Oedipus , to aread us his riddles . But , since its decay , ( be it what it wil be , or what ever he wil have it to be ) the man , saith he , is become mute . His meaning is , it may be ; ( for we must go by guess , as the most and the best ar said to do of his trade ) that since those Lands he looked after , and lived in hope of , ar gone another way , and so he sees his hopes frustrate , the poor man ( and yet not verie poor , if , as he affirms , he receivs stil from his Rectorie Two hundred pound a year ) is grown mute . But sure , if he had faln from the Prelatical to the Presbyterian partie , or pretended onelie so to do , in hope of getting some such Lands thereby , one would think , he should now again desert that partie , when he perceivs that there is nothing to be gotten by adhering thereunto , yea , when he sustains , as shal hereafter appear , no smal damage thereby , and be mute indeed , in forbearing to speak or write ought in behalf of the Presbyterie , especiallie now seeing , finding , and feeling it to be a cours so disadvantagious . But the man finds it to be otherwise , to his grief , it may be in part ; for neither am I yet so mute , but that he hears on both ears from me , much more , I suppose , then he can wel indure to read , or is willing to hear ; nor have I sealed up my lips yet , from owning and pleading for the Presbyterian partie . For which cause also , belike he stiles me , as before a stiff Prelate , so now a stiff-necked , or ( as one of his Vouchees is pleased to stile me ) a stiff-hearted Presbyterian ; who , tho the Presbyterians be under a cloud with him , and with the State too , as he deems , yet persists stil in defending of them against his calumnies ; and is neither mute nor meal-mouthed with him , for his shameless , immodest , and malitious , dealing with them . That his Vouchee , Auto● , or Advocate ( cal him which you please , of whom before , and further hereafter ) in a Pamphlet ful of scurrilitie , and not free from Poperie , telleth his Auditorie a Tale , or a Parable , as he terms it , That the Church of England in the non-age of this latter age , being with childe , brought forth her eldest son , the Bishop ; who grew apt to learn , and to make a good Scholar ; and to him she gave her Lands : Speedilie after she brought to light another boy , the Prebend ; and to him she gave goodlie houses annexed to Cathedral Churches , and fit pensions : She grew big again , and with more hast then good speed , brought into the world , a poor , weak , rash , dul , simple boy , the poor Curate , accordinglie provided . For having alreadie given away Lands and Houses , she gave him freelie the Wallet behind the door . Then having for manie yeers laid down her humor of Child-bearing , at length the humor took her again , and she conceived , bore with great pain , and brought forth in a fright , with much trouble and imminent danger of life , her last boy , to whom she gave a most hard Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I wil not cal it Nomen absoletum ( obsoletum , it is like he meant ) & velut rubigine infectum , a name grown out of use , and rustie , but confidenter dicam ; I wil say with courage , ( and he had need of some courage or confidence at least , as his Latin sounds rather , to utter so notorious an untruth ) that it was never acknowledged before in the pretended sense . His education was mean ; for he was not brought up to much learning ; yet experience and practise wrought him into a pert , but a most unhappie Knave , in the sense of all English , new and old ; one that could act a part notablie , and make faces and mouths , &c. This being his Mothers fourth and last child , and having before given her Lands to the first , her Houses to the second , her Wallet to the third ; and having nothing left to bestow on him , she left him to shift for himself . I let pass his scurrilitie for the present , related onelie here to present the Reader with a taste beforehand , of what he shal further hear more in the close ; onelie this now . If it be as he saith , that the poor Presbyter is left so needie , nittie , bare , and wors then beggerlie , without House or Land , or so much as a Wallet to go a begging with , but is utterlie abandoned by his own parent , and left to the wide world to shift for himself ; then sure I , who was never yet ( I praise God ) acqainted with shifting ; what himself hath been , I know not : Tho he report as trulie as some other things here , whereof that of the name Presbyter never acknowledged in the pretended sense , til bred and brought forth here : And how do they then , himself among others , fetch the pedegree of it from Geneva ? that I should say , He came over hither , with never a pennie in his purs . But if it be , I say , as he saith , I surelie must needs be either a stark fool , in pretending to Presbyterie , or a stiff and fast friend to that partie , or the former rather , because the latter , if preferment and lucre be the end of my pretension , in adhering stil so close to it , and pleading so much for it , when it is in so low , bad , bare , base , dejected , and despicable condition , even below the Beggers Wallet . And thus having dispatcht this former scandalous charge , wherein the principal point charged upon me was Profaneness , I shall proceed on to his latter slanderous aspersion , wherein the main matter objected against me , is Covetousness . That old covetous Churl , saith he , the Parson , Rector , or rather Receiver of the Tithes , Profits , and all Appurtenances of Church duties at Redriff , near London , that is now mute and hath willinglie silenced himself from Preaching , receivs Two hundred pounds per annum , and yet Preacheth not for it . The Noble Emperor before-mentioned , was more careful , as was above related , of clearing himself from the imputation of that most hateful vice of Covetousness , then of anie other crime . And I shal accordinglie , treading in his steps , take somewhat the more pains herein ; reqesting my Readers patience and pardon , if I shal seem to detain him over-long , in relating somewhat more particularlie , and a little more largelie , tho not so necessarilie otherwise , both mine entrance into , continuance in , and receipts from , the places of my set led Ministerie , from the first to the last ; nor am I sorrie , that by this shameless Sycophants palpable slanders , I have occasion given me of rendring some account to the world , of divers passages in my Ministerial employment , whereby it may appear , how free I have ever been from anie such fordid disposition . It was by some ancient Philosophers held , that in every generation or production of ought , there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a general mixture of the seeds or principles of all things : and of the affection of anger , a grave Author saith , that there is in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a general mixture of the seeds of all other evil affections . But of mans Soul we may truly say , that it is by nature like an untilled soil : as il weeds of all sorts pomiscuously growing in the one , so wicked and corrupt affections of all kinds harboring in the other ; so that it may wel , not unfidie be termed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a seed-plot , or ( if you wil ) sentina , a sink , and commonsewer of all sorts o● sin . Howbeit , as Seneca also wel observs ; Stultus omnia vitia habet ; sed non in omnia natur â pronus est . Omnia in omnibus vitia sunt : sed non omnia in singulis extant . Omnia omnibus insunt ; sed in qibusdam singula eminent . The foolish heart of man though fraught with all manner of vice ; yet is not by nature alike prone or addicted to all . All vices , tho existent in all , yet are not extant in each one , but some of them are more eminent then the rest in some , and other of them in others . As in a ground untilled , tho great varietie of weeds , there is usuallie some master weed , some one among the rest , that is rifer and ranker then any of the rest . And as it is in the bodie of man , that altho in some degree or other , more or les , there be a mixture of all the four humors , not anie of them whollie wanting ; yet there is some one of them predominant , that gives the domination , in regard whereof some are said to be of a Sanguine , some of a Phlegmatick , some of a Cholerick , and some of a Melancholick Constitution ; so is it also in the soul , tho there be a general mixture and medlie of al evil , and corrupt qalities ; yet is there some one usuallie more powerful and prevalent , that swayeth and sheweth forth it self more eminentlie and evidentlie then anie other of them do : and from this therefore , more frequentlie and apparentlie discovering it self , is the denomination wont to be given , whereby some ar styled ambitious , some covetous , some lascivious , some envious , some malicious , some haughtie , some hastie , and the like . Yea , according to this consideration , even after the gracious work of regeneration , there remains as a smatch of all sin in some degree or other , so more freqent sproutings out of that master corruption , that bare most sway before , even in the most renewed , and best reformed ; as in a peece of ground , even after the best and most accurate tillage , some seeds and roots of those noisome weeds , wherewith it was formerlie much pestered , w●l stil remain , and wil be springing up , be it never so sedulously and assiduously managed . Hence it is , that , not Proclus , or Proculus rather , an old rotten Heretick , as some Popish writers would have it , but Methodius , an ancient Bishop , and valiant Martyr , compares inbred corruption in mans heart to a wild fig-tree growing upon the wal of some goodlie Temple or statelie Palace , whereof albeit the main trunk of the stem be broke off , and stump of the root plucked out , yet the fibrous strings of it piercing into the joynts of the stone-work wil not utterlie be extracted , and wil be ever anon shooting and sprouting out , until the whole frame of the building be all dissolved , and the stone-work thereof dis-joynted and pulled all to peeces . But of this more elswhere . Howsoever therefore , I dare not presume to challenge to my self an immunitie from the common condition of all Adams sinful posterity ; but must needs acknowledge in my self a general taint , and that a deep one , of all sin whatsoever : Yet for this particular corruption of Covetousnes , wherewith this fals traducer so freqentlie upbraideth me , and so virulentlie chargeth me , I hope , I may in the sight and presence of God trulie and sincerelie profess , that it , of all other , ever had the least power over me , or in me ; And I hope , there are none , that have thoroughlie known me , but wil testifie for me , how far my courses and carriages have always been from giving cause to suspect in me a mind subject thereunto : Wherein therefore I shal endevor to cleer and approv my self , not to them so much as unto others . I find in divers Ancient Canons and Councels a restraint of remoovals of Ministers from Charge to Charge . And howsoever I make no qestion , but that in many cases it may be , not lawful onely , but even necessary , in which Cases the Canon saith , Non mutat sedem , qi non mutat mentem . He changeth not his seat , that changeth not his mind . The meaning I suppose is , that he comes not within compass of that change which the Canon inhibites and condemns . I would rather , speaking more plainly , say , as he , Coelum , non animum , so , Sedem , non mentem , mutat , In such cases a man , tho he change his Charge , yet may not change his affection , tho he retain not stil the same seat , yet may he retain still the same mind and disposition ; and such changes therefore do not necessarilie argu anie evil or corrupt habit in the heart ; yet freqent removals upon unnecessarie occasions have been ever esteemed to have some smatch , as one of the Ancients observs , Aut avaritiae , an t ambitionis ; Either of ●varice or ambition : And that the rather , saith he , Qia nullus hac in re invent us sit , qi de majore ad minorem transier it ; Because never ani● had been found to remov , but from a less place to a greater , from a poorer to a richer . And indeed to remov oft from place to place for some smal advantage thereby to be atchieved , no other consideration of moment reqiring or enforcing a change , may give just suspition , either of an unsetled brain , or of a covetous disposition . Now for mine own part , I cannot be charged to have been faultie in this kind . In two places onelie have I exercised a setled Ministerie for these Two and fiftie years , seated Ten years in the one place , and Fourty two in the other . The former place , wherein I was seated , was the worthie Societie of the Professors , Practisers , and Students of the Common Law of this Land in Lincolns Inn. For mine entrance whereunto , that I may not be taxed of ambition for undertaking such a place at so few years , after so famous men , as had with much credit formerlie held and discharged it , I shal to free my self from that aspersion , give a tru account how I came to it . Having upon some occasion obtained Licence of discontinuance from the Colledge , whereof I was Fellow , from the Earl of Kent , and the Lord Harrington , the Countess of Sussex her Trustees for the founding thereof , and abiding now with Sir William Cook , my Kinsman , at London , the Preachers place at Lincolns Inn became vacant ; Whereupon a Gentleman of that House , to me a meer stranger , but of my reverend and inward Friend Mr. Stocks acqaintance , at whose Church he had sometime heard me Preach , together with him repairing to me , acqainted me with the business , encited me to put in for it , assuring me , that by the Lord Chief Justice Pophams mediation , whom he knew to favor me , it might easilie be obtained . I was verie avers to the motion ; albeit , that Mr. Stock also instigated and encouraged me thereunto . But my counter-plea to them both was , That I durst not adventure , so young and raw , to look so high . While we were to and fro debating the business , in that verie conjuncture of time , Dr. Mountague , Master of the Colledge , being come up to the Citie about some Colledge affairs , was pleased to vouchsafe me a visit , desirous to draw me back to the Colledge ; and telling me , That he had prevailed with the Lord Harrington to allow a Salarie for an Hebrew Lecture , which he would have me to read . But being enformed by Mr. Stock , upon what account they were with me , he earnestlie pressed it , that I should in no wise refuse it ; it would be a grace to the Colledge , to have the first that went out of it , to settle in a place of that note ; nor should I need to seek or su for it , or to be seen at all in it : He , being the next day to attend the Lord Popham about a Colledge business , would break the matter to him ; which being accordinglie performed by him , his Lordship immediatelie sent his Secretarie to the cheif of the House ; by whom being invited to Preach the next Lords day with them , I was within few days after chosen their Lecturer . And indeed had it been of mine own seeking , I could hardlie have satisfied or justified my self in a spontaneous undertaking of such a charge . For the truth is . I was but young , and seemed younger then indeed I was . In regard whereof , it might not altogether undeservedlie have been deemed of me , that I had flown out of the nest , before I was wel fledged ; and that it had been better for me , as David willed his Embassadors returning from the Ammonites , to have stayed at Jericho among the sons of the Prophets , until my Beard had been better grown . Nor may it be amiss here , to recreat my Reader , with a plain Corydons censure , about that time , past on me . Mr. Leigh , afterward Sir James Leigh , and Lord Treasurer , was that yeer Reader at Lincolns Inn , and having his familie in Town , both he and his wife heard me Preach one Lords day at Martins in the Fields . Whence after return from the Sermon , Mistress Leigh was pleased to ask an old Servant , with whom , by reason of long continuance in the familie , they were wont to talk more familiarlie , How he liked the Preacher ; who returned her this blunt answer , That he was a prettie pert Boy , but he made a reasonable good Sermon . Not manie weeks after Mr. Leigh returning from Lincolns Inn , told his wife , he would tel her some news , That Yong man , said he , whom you heard at St. Martins , is chosen our Lecturer at Lincolns Inn ; which the old felow standing by , when he heard , askt Whether the old Benchers would be taught by such a Boy as he . Howbeit , it pleased God so to dispose of it , that I was courteouslie entertained by them ; nor was my youth in contempt with them , but I received as much respect from them as I could desire , yea , much more then I could expect . Which kind and courteous usage tied me so fast to them , ( as to such bands may that of him in the Comick be wel-applied , Qam magis extendas , tanto adstringunt arctiùs , The more they are let out , the straiter they bind , the stronger and faster they hold . ) That they kept me a longer time with them , then anie one , yea , then divers put together , that had been before me , had made stay among them . For , as I have been enformed , Mr. Cha●k , who is said to have been the first setled constant Preacher at Lincoln Inn , as Dr. Crook at Greys Inn , and Father Lever ( for so by my Father , and others , I always heard him styled ) at the Temple , continued not above eight year with them ; being removed , as was suspected , through the secret undermining of one of prime note then in the House , who upon a private grudge , wrought underhand with the Archbishop for his removal . After him successively folowed Mr. Field , Mr. Eglionbie , Mr. Crakenthorp , Mr. Pulley ; whose times all put together , ar said scarce to have made up so manie yeers , as amounted to my Ten. But it may be surm sed , that either the largeness of the allowance , or the want of means to mend my self , kept me so long with them . Surelie , neither of both . For my Salarie for the first five yeers or thereabout , was but Fourtie pounds per annum ; yet as much as anie of my Predecessors had formerlie received . Howbeit after , when I married , and had a Familie in the Citie , they raised it to Threescore of their own accord , without anie motion of mine ; but withal they reqested me to Preach once a day in the Vacation time , when anie store of companie was in the House ; as in the two shorter ones constantlie , and in the two longer , until the solemn Readings were over , usuallie there was . That which I also was right-willing to do , making mine abode in the Citie , whereas formerlie I was wont to spend the Vacations with a Knight , my Kinsman , in the Countrey . Nor wanted I opportunitie more then once or twice , while I staid there , to have mended my means , had I been eagerlie bent , or had but a minde thereunto . For I had places more then two or three offered me , both from Gentlemen in the House , and from others abroad . First , The Lectureship at the Rolls being vacant , offer was made to me of it from Sir Edward Philips , then Master of the Rolls , by Sir Robert his Son , and Mr. Whitakers his Secretarie , who both used to hear me ; supposing that I might wel enough discharge both , being no farther asunder , and but for once a day with either , and that at the Inn at seven in the morning ; which I waived , willing to reserv my self whollie to the place where I was . But this was no motion for removal ; some addition to my means onelie : That which foloweth was , After that my Morning Lecture was reduced , or deduced rather , to the ordinarie hour in most places , Mr. Masters Master of the Temple ( for that Title his place there bare ) his own Lecture continuing at the wonted hour , used , after that dispatched , to repair to mine , as I did to Dr. Leyfields at Clements , until that cours was in the Inn altred , as before hath been related . Mean while the Lecturers place falling void at the Temple , he by a wile drew me to Preach one Afternoon on the Week Lecture day there ; And shortlie after ( I little dreaming ought of his intention therein ) repaired to me with a motion from some of special note and power there , to remove thither ; withal assuring me , that the place would be of double value to me , to what I had where I was . But my Answer to him was , that I would not on anie terms shift from one Inn of Court to another . Much about the same time , that hopeful Prince Henrie , whose life in likelihood the sins of this Land , and of those times shortned , keeping his Court at St. James , where abode with him that Mirror of Nobilitie , the young Lord Harrington , and attended on him that Religious Knight Sir Robert Darcie , these two with some other Gracious Ones of His Graces Court , freqented my Ministerie in the Afternoons especiallie ; which for some space of time I then spent in handling of some Points in Controversie between us , and the Papists , being enformed that divers Popish Priests , or Sprites , if you please , hanted the House , and were verie busie in laboring to pervert the yong Gentlemen . The Notes of one of those Sermons Sir Robert Darcie , by mine inward and entire friend , Mr. Bradshaw , got from me , under the Title of The Popes Pride , and Papists Idol . This he and the yong Lord imparted to the Prince ; and upon such further terms of recommendation , as they were pleased to adjoin , and his good opinion of me , as they conceived , thereby produced , they took the boldness by my worthie Friend Mr. Hildersham , and Mr. Jacob joining with him , to solicite me to come and Preach one day before the Prince at his Court ; not doubting to prevail with him to bring me in to be his Chaplain , and by the assistance of Bishop Mountague , then in favor with the King his Father , to procure for me that place of constant attendance in that kind about him , that was sometime designed to Mr. John Burges , had not the design miscarried by a Sermon which he preached before the King , and cost him much trouble . Unto which motion , I desired by them to be returned , after thankful acknowledgment of deep engagement to those worthy persons , for their good opinion of me , and affection to me , That as I deemed my self unworthie of so great a favor , so I wel knew my self verie unfit for such an employment , being naturallie of a verie bashful disposition , and finding in my self a great indisposition and aversness to Courtlie attendance , and reqested therefore of them , that no motion or mention might be further made of ought in that kind . Among others of note that were there my frequent Auditors , by reason of the Vicinitie of his House in Holborn , was the Right Honorable Lord Rich , Father to the present Right Honorable Earl of Warwick , whose freeness and conscientiousness in the donation and disposal of such Ecclesiastical places as he had interest in , is to all that knew him not unknown . In his gift a living of good valu being vacant , which after one Dr. Tabor , Dr. Harris enjoyed , notice was given to me of it , with signification that I might have it , if I would accept of it , but my answer was , That I desired not to undertake a Pastoral Charge , nor to leav Lincolns Inn. And indeed the times under King James , contrarie ●o expectation , and to what most men , tho on weak grounds ( as to me 〈…〉 er seemed ) promised unto themselvs , especiallie after that formal Conference at Hampton Court , proving more troublesom , then formerlie they had been , made me the rather willing to rest contented with a smal portion in a priviledged place , then by removing to a place of larger revenue , to attract more distraction , and expose my self to the hazard of greater disturbance . In reference to this refusal , that Noble Lord , being present at a Sermon at Lincolns Inn , wherein I took my leav of them , being then upon departure ( tho constrained afterward for some unexpected occasion to stay a Term , or two longer ) demanded of some of the Ancients of the House , among whom he there sat , Whether I were leaving them ; as marvelling , how my mind came to be changed from that which I had formerlie professed . During the time of mine abode there , there lived much in the House , not as Practitioners in the Law , but as Associates with the Bench , two worthy Knights of eminent parts for variety of lerning and reading , Sir Roger Owen , and Sir William Sidley ; and I was for their entire affection much beholden to them both . Sir R. Owen would gladlie had me seated in Shropshire , where my Father was born in an ancient House , the name whereof our Familie beareth , being allied unto most of the ancient Gentrie in that Countie ; wherein also a Living of good revenue was offered me by a Merchant , that Contrey-man by birth , in the City , if I would have gone to it . But Sir W. Sidley was very desirous rather to draw me down into Kent , and to that purpose , a great Living , not far from the place of his cheif residence , falling void by the Incumbents decess , tho being not in his own gift , but in the gift of one , whom he had special interest in , presuming therupon , he offered to procure it for me . This motion to waiv , when I alledged my loathnes to leav Lincolns-Inn ; he replied , that his intent was not , that I should leav my place there ; that in Kent would afford means to maintain an Assistant , who might for the Term time discharge all there , while I was employed here . But I told him , the burthen between both would be too heavie for my infirm shoulders to bear . And so that businesse broke also off . Men that are of a free and ingenuous disposition , are wont to conceiv ( according to that of the Mimik , Beneficium dando accepit , qi digno dedit ) that they receiv a benefit themselvs , in doing others a pleasure . That which even a cruel Tyrann ( tho in all likelihood dissemblinglie ) professed sometime in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In giving to good men , I make account that I receiv a greater courtesie by much from them , then I bestow upon them ; And that trulie noble-minded Emperor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that a benefit rightlie bestowed was no less advantageous to him that gav it , then to him that received it . And no marvel then if with such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is a pleasure to do a pleasure , and a delight to exercise themselvs in wel-doing ; Yea , as an ancient grave Autor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is a more cheerful thing to do good , then to have good done one : and the inward joy of the mind is greater , more pure , more immixt in that , then in this ; Since that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is some kind of bashfulness oft in receiving , but meer cheerfulness with such in giving . And on the other side , hence it comes to pass , which the same Autor also observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , t 〈…〉 t as it is matter of much joy and gladness to them , when their gift is received , and their kindness accepted , as it is with an Archer , desirous to shew his skil in shooting , when he hath hit the white or cloven the peg ; because they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that Noble Emperor speaks , that is , as Seneca expresseth it , dare ut dent , or , ut ne non dederint , their main aim in giving , is , that they may have given , in doing a courtesie , that they may have done one a good turn ; so , because that cannot be , unless the gift be received , and their kindness accepted , it is no less matter of grief unto them , and they ar wont to take it ill , when it so falleth out , that their gift is rejected , their kindness refused ; as it is in such case to the archer , when he misseth the mark he shot at ; ( that which made the Indian , reported to Alexander to be so expert in that facultie , that he could at a great distance shoot thorow a narrow Ring , refuse before the King to shew his skil , tho his life lay upon it , fearing , lest through disuse , he might fail in the design ) because they miss of that which was their main aim and end in that their assay , not taking effect according to their desire , to do the partie a pleasure . And thus indeed it fared with that Noble and Noble-minded Knight Sir W. S. before mentioned , who acquainting some of the Bench with what had passed between him and me , he seemed to them to relate it not without some shew and semblance of reg 〈…〉 and offence , as not so wel resenting my refusal of his so free and kind offer ; that which I was informed of by Mr. Tho. Hitchcock one of the Bench , and of those to whom he had broken his mind concerning that business ; and who merrily afterward in familiar discourse was pleased to put the fool upon me for it . For being a man of a pleasant wit , at the Table sometime disposed to be merry ( as his manner oft , but without offence , was ) upon occasion of such discours as came in the way , he told those his fellow-Benchers that were in the same Messe with him , that he had in his Study a Book called the Ship of Fools , and that they should all three of them go into it , one for refusing a large fee offered him in a great mans cause , which he liked not , another , for returning his Clients Fee , having waited at the Bar ; when the Cause could not be heard ; a third for some other such like matter , which I now remember not ; and being demanded by one of them concerning me , being in the same Mess , whether I were therein to bear them company too : Yes , ( quoth he ) he must in upon a double account ; First , He sits here among us , and takes a great deal of pains with us for a smal confideration , and being by Sir W. S. offered a far better Place elswhere , he refuseth to accept it , when it may be he may sit long enough here , ere he have the like offer made him again ; and again , what he here receivs he laies out in Books , and cannot read over the one half of them , when he hath done . To the latter whereof , I replied merilie , waving the former , that a Workman that makes use of many Tools , must buy some to ly by him , tho scarce in seven yeer he have use of them , that he may have them at hand when he shal need them , and may otherwise hardlie get them elswhere . And if Mr. Lilie shal think good to put me into the ship , for taking so much pains to wash my self from his groundles espersions , I shal not be angrie with him for it , nor troubled at all with it . Divers of these both offers and refusals were not unknown to the Bodie of the Bench , who therefore at one of their meetings , some speech falling in concerning me , by joynt consent agreed to take a cours for the procuring of a Prebendship for me either at Pauls or Westminster ; for the effecting whereof , Mr. Atturney General , Sir Henry Hobart , undertook to make use of his utmost power , when opportunity should be ; as also for the providing of one , in room of their old Reader entertained to be Dr. Whites Curate at Dunstans , that might ease me of my pains with them in the Vacations ; which to incourage my stay with them , they caused Mr. Rondolf Crew , afterward Lord Chief Justice of the Kings Bench , to give notice of to me ; and withal to testifie their affection to me , admitted and entered me in their Leagier Book as a Member of the Societie ; which to some of my Predecessors in the place had not been done . The latter indeed of their resolutions took not its desired effect , through the humorous disposition of one that was recommended unto them ; but was afterward effected for those that succeeded me . The former could not so sudainly be compassed ; and my removal prevented the accomplishment of it ; that which I am not sorrie for . Much about the same time , my time came in the University , for taking the Degree of Doctor in Divinitie : which being known in the House , divers of the Ancients with whom I was most familiar , incited me to the undertaking of it ; alleging that it might be a step for me to further preferment , or ( as other some phrased it ) a stirrup to help up into the Saddle ; which mention of the Saddle might well have minded me of what one in the Greek Comik speaking to an old man , that would needs be a Cavalier , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did not wisely , nor advisedlie , in listing himself in a Regiment of hors , and getting up into the Saddle before he had got skil to manage his Hors wel , that he might sit sure in the Saddle . But to encourage me hereunto , they assured me , that the House would no doubt contribute liberallie toward the charge of my Commencement ; withal relating what they had sent as a gratuitie to Dr. King , when he took that Degree , because the House stood part of it in his Parish , and divers of them used to hear him , and he was wont before he was Dean of Christs-Church in Oxford , to bestow a Sermon once or twice a yeer upon them , as he did also twice at two solemn Festivals in my time , when he was Bishop . But I told them merilie , They must first make me a Doctor-like maintenance , ere I would take the degree of Doctor ; that threescore pounds a yeer would not maintain that state , that the Degree of a Doctor reqired . And being afterwards by some of my frends blamed for letting slip that opportunitie , and some others , wherein the Degree might have been had , with more ease and less charge then ordinarie , as at the time of His Majesties visiting the Universitie , what time were divers created Doctors without attendance to keep Acts ; and not manie yeers after , when the plague was hot in the Town there , not a few , that would adventure thither , obtained the Degree , without wonted performance of Acts , or usual charge of entertainment : Unto them I made answer , That if ever I took the Degree of Doctor , I would so do it , as that I would not be styled either a Royal , or a Pestilential Doctor ; which by names were in common speech given unto those that had taken that Degree , at either of those times . As also to others , who demanded of me , why I took it not together with three other of my Reverend Brethren here about the Citie , coming short of me all more or less in age , and in our Universitie standings much more , all three now at length deceased before me ; I returned answer then as merilie , that I was of that Old Romans mind , who used to say , He would rather have people , when he was gone , enqire why he had no statu set him up , then why he had anie ; So I would rather have men hereafter demand a Reason , why I took not the Degree , then to mov qestion why I did . As also , according to that of the Philosopher , who being urged by his Mother to marrie , when as yet but yong , told her , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was not time yet ; and again prest by her , when further in yeers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was past time then : To some that manie yeers after renewed the former motion to me , I returned , That I was now superannated , and having waived the Degree , when I might have had it at thirtie five , would not now sure seek or look after it at threescore . At which yeer also giving over mine Anniversarie Visitation of the Free-School at Tunbridge , which ( at the reqest of the Worshipful Societie of Skinners in London , the careful and faithful Trustees of Sir Andrew Jud , the Founder thereof ) I had constantlie for manie yeers together discharged , in taking my leav of them , I told them , that being now Sexagenarius , I might by future repair thither , run the hazard of being Depontanus , or De ponte dejectus , as men of those yeers ancientlie were at Rome . But I digress to far , and yet these digressions as analecta qaedam scattered here and there by the way , I suppose will not be unpleasing to a Reader of no over-rigid and unpleasant Disposition , nor offensive , I hope , to anie . But , è diverticulo in viam , to return again into the road . By what hath been related , concerning the means of my maintainance at Lincolns Inn , but withal , the courteous entertainment there constantlie afforded me ; it may appear , that it was neither the largeness of the stipend that staid me so long with them , nor yet anie disrespect , or discontent , that moved me , as some before me , to leav them . For the truth is , for mine Auditorie there , the generalitie of them , were not a people that affected change , either noveltie or varietie ; but rested wel-satisfied with my constant cours and tenor of teaching ; and verie seldom therefore brought in anie to Preach in my room ; in so much ( I may trulie say it ) that scarce above Twelv Sermons in all my Ten yeers with them , were preached there by anie beside my self . Nor were they addicted to stray much abroad , one or two taken much with Dr. King , then Dean of Christ-Church in Oxford , and Parson of St. Andrews in Holborn , used to repair thither to hear him , when they knew that he preached ; and some few would now and then step to Pauls Cross . Among whom that pleasant Gentleman before spoken of , tho it were not freqent with him , being missed one day at Chappel by some of those that used there to fit neer him , and coming late into the Hall at dinner , and being thereupon demanded by one of them , where he had been straying abroad ; I have been , qoth he , at Pauls Cross . Thou wentest thither sure to hear some news , said the other : No trulie , replied he , I went upon another occasion ; but I learned that indeed there , which I never heard of before , how the Ass came by his long ears ; for the Preacher there told us a storie out of a Jewish Rabbin , that Adam after he had named the Creatures , called them one day again before him , to try whether they remembred the names that he had given them ; and having by name cited the Lion , the Lion drew neer to him , and the Hors likewise , but then calling to the Ass in like manner , the Ass having forgotten his name , like an Ass stood stone stil ; whereupon Adam having beckoned to him with his hand , so soon as he came within his reach , caught him with both hands by the ears , and plucked him by them so shrewdlie , that for his short wit he gave him a long pair of ears . Upon this storie told them , one of them told him , he was wel enough served for his gadding abroad ; he might have heard better and more useful matter , had he kept himself at home . But this by the way , not to lengthen , but to lighten the tediousness of this long discours , undertaken not so much to repress Lilies lying tongue , as to render an account of my courses , for better satisfaction both to others , and to my self . But if neither enlargement of means drew me , nor discontent from mine Auditorie drave me away from them , what was it then that either caused or occasioned my removal ? This also I shal trulie and sincerelie relate . The Rectorie of Rotherhith , or as it is commonlie called Rederith , becoming vacant by the decease of the Incumbent , there was some stickling in the Parish about a Successor . For the legal right to present being presumed to rest in two Orphans , tho it was afterward discovered to reside in a third partie , divers of the better affected in the Parish began to negotiate with the Gardian and Friends of those two children under yeers , and from them having obtained a promise , that none should be presented to it , but such an one as they should nominate , repaired unto me , and were earnest with me , that I would accept of it . But I acqainted them with my resolution of not leaving the place where I was ; whereupon they departed , and made trial of bringing in some other . But in prosecution thereof , they found the passage so obstructed , that they were not able to proceed . For a person of no parts , but of verie scandalous life , while the Doctor Incumbent lay sick , had been tampering with the same parties , with whom they were then dealing , before them , about the sale of the Patronage , and the Mother of the Orphans had received somewhat as a gratuitie from him , to deal with them and their Gardian , to bring the business about . And albeit , that the Incumbent dying , ere ought was transacted , the negotiation in regard of anie power to present that could thereby accrew unto him , if they had proceeded then therein with him , would have been of no effect ; and the money were returned him , that the Mother had taken of him ; Yet he persisted in pursuit of a troublesom suit , to draw them to some agreement with him , whereupon he might be presented by them , being underhand backed and fed with money by two Tenants of Sir H. Hobart , then Attorney General to King James , who occupied a great qantitie of Land held from him in the Parish , and had covenanted with that partie to have it tithe free , if he were once possessed of it . The difficultie was much improved by a Caveat they found entred in the Bishops Office , by a Gentleman , one of the Petti-Bag , who pretended a Title ; as also for that Mr. Attorney solicited by his Tenants , and not wel understanding what manner of fellow he was whom they delt for , did in their behalf somewhat countenance their proceedings , and was indeed desirous himself to deal for the Patronage , having much Land in the Parish , with intent in some future vacancie , thereby to have opportunitie of preferring a yong Scholar , who was then School-master in his Familie . Those wel-minded persons therefore , fearing that either that scandalous partie would be obtruded upon them , or some other might chop in , while they were bickering with him ; as it had faln out in a former vacancie , wherein one by a wrong title got in , and held the place ful two yeers ere he could be ejected ; and supposing withal , that if I would accept of it , Mr. Attorney would not onelie surcease to countenance the other partie in that business , but would also help to cleer the way for my entrance ; repaired to Mr. Stock , whom they knew to be inward with me , reqesting him to deal with me , and perswade me to embrace the motion by them formerlie made to me . Who thereupon tendring the condition of the place , accompanied them to me , and was verie earnest with me in it , pressing hard , what a miserable estate that people were likelie to be in upon my refusal , whereas they where I then was , were able enough to furnish themselvs again , to their own contentment upon my removal . At his importunitie , upon such grounds seconding and backing their suit , I condescended so far forth , as to make an assay to try how Mr. Attorney would resent the business , and how far forth he would interpose in it . To this purpose I made use of Mr. Crew , afterward Lord Cheif Justice , a man of tried and known integritie , to break the matter to him . Unto whom his answer was , That he would do anie thing in his power , that should be to my content , and willed that I should come to him . So I did , and told him , that I had upon a motion made to me from some Inhabitants of Rederith , engaged my self to come to them , and settle with them , if the passage were free , the cleering whereof they supposed might depend much upon him . Who , after some Speech had , how glad he should have been of my continuance with them , and in part blaming himself , that nothing had yet been done for the enlargement of my means , If they mean , said he , reallie , as they pretend , and you deem it may be behoveful for you , let them procure you a presentation , and upon sight of it , you shal see what I wil do . This being signified to them , they having by some counsel been enformed , that albeit the Father had by wil beqeathed the perpetual Advocation to his yonger Sons , yet the right thereof by cours of Law rested in the Eldest , which for some causes was as yet deemed fit to conceal , drew him to join with his Brethren , and brought me a Presentation under the Hands and Seals of them all three ; which being represented to Mr. Attorney , he forthwith wrote a Letter to the Bishop , whereby all obstructions were removed , and I admitted without further ado to the place . After it was noised in the House , that I was upon removal , divers of them repaired to me , of whom some out of their private , offered to engage themselvs for such a further supplement , to what I there then received , as should eqal the Revenue of the place motioned to me ; others endeavored to perswade me to retain the place stil , being for the Term time onelie ; to which purpose also some of my Reverend Brethren in the Ministerie were instant with me . But to the former I answered , That I had passed my word to come to them , and that upon other grounds then means of maintainance onelie ; to the other , That the burden would be too weightie for me : And trulie soon I so found and felt , being compelled to continu but a Term or two with them , until they were fitted to their mind . Howsoever divers of those that succeeded me , held other places together with it , some in the Universitie , and some in the Citie ; and indeed my Reverend Father-in-Law Mr. Charls Pinner , whose Daughter I was to marrie , by all means disswaded me from hearkning unto those that would have perswaded me thereunto , affirming , That either place reqired a whole man. Who was also right glad , that by my removal I had escaped the promised preferment to a Prebendarie ; nor was he sorrie , when he understood , that Mr. Attorney had profered me the Title of being his Chaplain ; which I willinglie accepted , being but a titular matter , reqiring no constant attendance , onelie a visit now and than , and a Sermon sometime upon some special occasions , the rather that by his power and countenance , I might sit the more qietlie , and exercise my Ministerie more freelie , in such a place especiallie , where he had Lands of much value , and Tenants deemed to be of the greatest abilitie ; but my Reverend Father in Law , because it might , he said , Keep me from being Chaplain to anie Bishop ; for he used to say , That as the times then were , a Prebends place , and a Bishops Chaplainship , were two shrewd snares : Both which , I bless God for it , I hereby escaped . Nor indeed were my means so much , as manie imagined , improved by removal to the place where as yet I abide , and have now for ful fortie and two yeers resided . For besides that I came to a dwelling house wilfultie much mangled and defaced by the late Incumbents Widow , out of meer spight and spleen , not so much against him that was to succeed , being then uncertain , as against some of the Parish , with whom her Husband had had much contention , and the Wharf before it ( a chargable piece ) readie to drop down ; toward the charge whereof albeit some two or three contributed somewhat , yet the main matter came out of mine own purs ; and the first fruits that were to be paid ; as also that the main Fabrick of the Church supported with Chalkie Pillars , of such a bulk as filled up no smal part of the room , and were found verie faultie , threatning a fail , if not a fall , unless speedilie prevented , to the ruine of the whole ; which to remov and place strong Timber Columns in the room of them , would prov a verie great charge ; albeit , the repair of the Bodie of the Church were no way chargable upon the Rector , yet to encourage others to a freer and larger contribution thereunto , I lanched out of mine own accord so far , having as yet received little benefit of my place , that none out-went me , few to speak of came neer me . Add hereunto , that not long after this a ship firing on the River , just against my house , much endangered it , being covered , as from its first building it had been , with Reed ; which to prevent the like hazard that might , ( as it did also some time ) after ensu , I therefore took away , and in stead thereof ( which was no smal charge to me ) covered it all over with Tile . These things , I say , set aside , which yet shrewdlie drained my smal stock , because they were not a constant charge ; come we to the Annual Revenue in either place , and see what addition was made by this latter to the former . In the place that I left , I received Threescore pounds by the yeer cleer : In the place I came to , finding it a troublesom business to take up Tithes , being paid , except some four of the Parish , by Butchers and Grasiers mostlie , living either in the Borough , or in the Citie , I let out my whole Tithe and Gleab for One hundred pounds by the yeer . Whence deducting the Annual payments of Tenths and Subsidies to the King , the Procurations to the Bishop and Arch-deacon , the Assessments for the poor , wherein I was rated as deep as anie in the Parish , for his personal estate , the yeerlie Salarie to the Curate whom I found in the place , the same that the Doctor had before allowed him , which , tho in regard of his mean parts I could have in my teaching , no help or ease from him ; yet in respect of his povertie , having a Wife and Children , I was fain for divers yeers to continu unto him , until he could furnish himself with some place elswhere , and when he left me , larger means to one of better abilities , from whom I might have some assistance in the work of my Ministerie . These disbursments , I say , deducted , and laid altogether , the improvment , I suppose , wil appear to have been no such great matter . And this was the main matter that I enjoyed here for Ten yeers together ; not receiving ought of constant payment from the main Bodie of the Parish , save from some three or four for the Land that they held . There had indeed been ancientlie a Rent-tithe paid upon the houses ; as in the neighboring Parishes also then was , and stil is : And that even then also , as by the Church-Book appeared , under some not-preaching Ministers , when the Inhabitants besides that payment were fain to maintain one to Preach with them at their own charge . But this had been intermitted , and my Predecessor , after some yeers enjoyment of it , by his own miscarriage of the business , put beside it . For there falling o●t much contention between him , and some of the cheif of the Parish , they set some of the poorer sort on work to denie him payment thereof . Whom he thereupon sued in the Ecclesiastical Court , and made proof there by sufficient witnesses of the constant payment of it , for above Threescore yeers past . But when sentence was readie to pass , a Prohibition came out of the Common Pleas. Whither the business being transferred , the Doctor not wel advised , joined issu amiss with them , and so being cast in the Suit , was debarred from recoverie of ought for himself , tho it were no bar unto anie his Successor . For Ten yeers it thus lay asleep or dead rather after his decease , and mine access to the place . Nor did I receiv a pennie all that while in lieu of it , from the main bodie of those among whom I constantlie exercised my Ministerie . But having sat so long qietlie , and my charge encreasing ; and being enformed of a Record in the First-fruits Office , whereby it appeared , that in the valuation of my Rectorie , taken upon Oath in King Henry the Eighths time , the Tithe on Houses was included as a third part of its valu at a certain rate , according to which valuation I paid my yeerlie Tenths to the King for it ; I made a motion to my people , that since it was agreeable to conscience and eqitie , that the Minister of the Word , who took pains constantlie in the exercise of his Ministerie with a people , ought to receiv a constant maintainance and consideration for it from them ; And that , as I conceived , even by the Law of the Land , such a particular consideration was du unto me , and had from time to time been made good to my Predecessors ; My reqest therefore was , That I might without suit , or trouble , either to them , or my self , with mutual love and agreement , receiv it , or somewhat in an eqitable manner proportionable to it . To this the answer of the most was , That for my self they were wel content , and willing to do somewhat that way ; but they knew not who might come after me , and were loath therefore to oblige themselvs to ought as a du . While thus the business hung in suspence , and nothing done , good words onelie given , that seemed to be as a dilatorie plea ; some of the better affected , moved , that without breach of Charitie , or offence taken on either side , a Trial at Law might be had , in a peaceable and amicable proceeding , whereby the right of the demand might appear what it was , and either side rest in the issu thereof . To this purpose a ●uit was set on foot by a Bil in the Excheqer Chamber ; Wherein it was evidentlie shewed , and in a fair and solemn hearing made to appear , That such a Tithe as was before-mentioned , was du to the Rector of Rederith ; as also it was discovered , ( which Mr. Noy then but a yong Lawyer , pleading in my behalf , so cleared , that all the Barons ▪ to the Lord Treasurer , reqiring their opinion therein , attested that he was in the right ) that the Doctor , my Predecessor , had miscarried in his suit by joining issu amiss , and the judgment therefore given against him , nothing concerned us , our plea being on a divers ground . Upon the cause thus heard , a Decree was passed , to put me in Possession of the Tithe upon the Rents of Houses , as in other the Neighbor Parishes it had been , was then , and is stil paid . Howbeit , when it came to be demanded , some being willing to pay , and some refusing , to prevent further suits , that might after arise , it was by mutual consent on both sides agreed , that the business should be referred to certain Arbitrators on either side chosen , and what was by them concluded , should by a new Decree in the same Court be confirmed ; which was accordinglie done , and an Agreement so made and ratified , that in lieu of Tith on Houses , Fortie pounds should be paid me yeerlie by Ten pounds a qarter , to be assessed upon the wealthier sort of Inhabitants , the poorer people being spared , and to be gathered by the Church-Wardens for the time being , and by them qarterlie paid in to me . Which yet for the most part came short more or less everie qarter , as by my Receipts may appear . And this , when fullie paid , added to the former , was the greatest sum that I yeerlie received all the time of mine Incumbencie ; which yet comes nothing near to that , which this mans slanderous tongue says I receiv . And I may trulie and boldlie avow it , That during all the time of mine abode in this place , what in maintainance of my Familie , ( nor was either my self or anie of mine ever noted for excess , either in daintiness of fare , or in costliness of attire ) in affording a competencie to an able Assistant for me in the Work of my Ministerie , ( whereof three of eminent parts have within these few yeers , not long one after another deceased , and some other yet survive ) and ●o a yong Scholar to write out divers things for me , whereof some lie stil by me , and some are abroad ; in enlarging of my House , which was somewhat scantie , ( but is now verie neer as large again as I found it , as may be guessed by the number of Chimneys in it , which were no more than four , when I came to it , the Doctor making onelie a Summer-House of it , and ar now no less then twelv ) for the more convenient lodging of mine Assistant and Scribe , and a Student one or two , such of our own Countrey as had left the Universitie , and were fitting themselvs for the Ministerie ; or Strangers , that from forain parts came over , to learn our Language , and observ our Method of Teaching , ( whereof I was seldom without some , and might have had more , had my House been more capacious ) and gaining a room of more capacitie for the bestowing of my Librarie ; in reparations of my dwelling House , and the Wharf before it , which was no smal charge ; in furnishing of my self with Books , which to a Scholar and Minister at as the tools of his trade ; in releif of the poor , wherein I shall spare to speak what I added voluntarilie in a constant cours ( besides what upon emergent occasions ) unto that I was assessed ; in these and the like put together , with what went to the higher Powers , Civil and Ecclesiastical , as before ; I spent , Communibus annis , one yeer with another , all that ever I received in right of my Rectorie , as by proof sufficient I could make to appear . Yet neither did I want opportunitie to have enlarged and advanced my Means , while I abode here ; no more then I did , before I came hither . I had not sat manie yeers here , when Dr. Featlie coming to abide in the Archbishops House at Lambeth , offered me in way of exchange for this , a place of far greater value then it , tho more remote , because mine nearer at hand ; To whom I made answer , That here I was fixed , and desired not removal , and that the vicinitie of it to the place of my Nativitie , made me the rather to affect it . That which I shal add , is a matter of no great moment ; yet men covetouslie-minded , ar readie to catch at , and lay hold on ought that may seem anie way advantagious , that may bring in gain , tho never so smal , and add ought to the heap ; they ar wont to have that of the old Epik oft in their mouths , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That light gains makes heavie purses . From Dr. Winnith , Dean of Pauls , by Mr. Cooper of Thomas Apostles , his Allie , was the Lecture at Pauls offered me upon Dr. Days leaving it , it being but on the week day , and for the Term time onelie ; and I could , if need were , name the man , who having two Pastoral charges in the Citie , yet had not refused it , but undertook it , and held it to his dying day ; but my Answer was , That I found work enough at home for my weakness to wield wel : And he found me ▪ verie weak indeed at his access to me ; but it was in the long Summer Vacation ; and he doubted not , but I might recover strength enough ere the Lecture was to begin ; but I to waived it . Nor did I want means of attaining further preferment by the favor of Bishop Mountagu , Master formerlie of the Colledge whereof I had been Fellow ; who also , when I visited him now and then , being become our Diocesan , would ask me , why I came not about some place of preferment , supposing as he said , my means here not to be great , and that I lived in an obscure corner . And I remember , that being called over by the Lord Cheif Justice of the Common Pleas , to whom , as before was said , I had some relation , lying then very sick , and reqested to stay a Sabbath day with him , I heard at the publike Assemblie in the forepart of the day , Dr. Donne one of my Successors at Lincolns-Inn , then lately preferred to the Deanrie of Pauls ; When after my return from the Sermon , his Lordship having demanded of me whom I had heard ? you see , said he ; how some of your Successors rise , and why do not you seek for some Prebend at least ? which he supposed might be with no great difficultie attained , withal intimating a forwardnes stil to be imployed on anie occasion in that kind , whensoever opportunitie were offered , as wel as while I was at Lincolns-Inn with them ; Unto whom I sincerelie and seriouslie then professed , that might I but qietly hold and enjoy what in the place of my present abode I had , I could , and ( as I supposed ) did live , as comfortablie and contentedlie , if not more , then most , not of the Prebends or Deans onlie , but of the Bishops also , even the Archbishop himself not excepted . And trulie what the Heathen man sometime , speaking in his Heathenish stile and tone , said , Dii bene fecerunt , inopem me , qodque pusilli Finxerunt animi . the same with some smal alteration may I say of my selfe , that I acknowledge it oft as a favour of God , animi angusti atque pusilli qod fecerit , that he was pleased to frame me , not of an haughtie , bold , cut-stretching , and selfe-confiding spirit ; but of a low , bashful , streitned , self-diffiding , and in some sort pusillanimous disposition ; For I suppose that this my native frame hath been a means ( God so disposing it ) to keep me from such undertakings , as might bring with them grievous inconveniences , and expose to sore temptations , which otherwise I might have been subject unto , and peradventure foiled with ; and which the lower I kept , and the les I looked after great matters , the les was I endangered to be assalted with , and to fal by , as I observed in my time not a few to have done , to their scandal some , to their utter overthrow others ; while their very raising proved their ruine . Upon which consideration , neither did I ever make , or desire to make anie further use , either of the Bishop my constant friend's favor , save to keep my self and mine Assistants free from such undu molestations , as Ministers in those times were subject unto ; or of that my deservedlie much honored Patrons power , either while he was Atturney General , or Lord Cheif Justice , save for the procuring of the qiet enjoyment of a few Tenements in Rederith , purchased with some moneys which I had in marriage with my wife , being therein disturbed by a busie fellow , as also divers others of my neighbors were , who groundleslie sought to find flaws in our estates , and drew monie from other of them ; and for the restoring of me to my libertie , and free use of my Ministerie , ( when for a short time I had been imprisoned in the Fleet , whence , in the Kings absence I was released by the Right Honorable Earl of Manchester then President of the Privie Councel , through the mediation of S●r Charls Montagu , Brother both to him and the Bishop then decessed ; and afterward by his Majesties special command for a longer time confined to my house , and so restrained from my Pastoral employment , in reference to an Epistle , or Preface prefixed to Mr. Eltons Catechism published after his decesse , in which busines others far greater then my self , even the Archbishop himself , were aimed at ) which yet by his intervention with some great ones near about his Majesty , was effected in my behalf . It is commonlie said of such as are greedie of the world , that they desire to gripe more then they ar wel able to grasp , and are readie to undertake more then they ar able to undergo , or to go thorough with . And men of aspiring minds and spirits , ar wont to be over forward , either to obtrude themselvs into , when they cannot otherwise be compassed , or to imbrace . when they ar tendred to them by others , such places as ar of respect and repute , albeit they find and know themselvs altogether unfit and unable to discharge them . Yea , it is observed by a grave Autor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that each one usuallie , is the first and greatest flatterer of himself ; & that other folks flatteries could never fasten upon men , if men did not in the first place flatter themselvs , and were willing therefore to be flattered by others . Yea , so far doth th●s desire of repute , above truth or desert , prevail with persons so affected , that other mens votes and opinions of them , either fawninglie fained to sooth them up in their vain fancies and fond conceipts of themselvs , or reallie and sincerelie , according to their apprehensions and opinions , but erroneous and groundles , concerning them and their endowments , conceived and expressed do so bewitch them & work them to such an over-weening & over-valewing of themselvs that they deem themselvs worthy of , and fit for anie place or employment of reputation and credit , tho their wants and weaknesses wel weighed might easilie inform them the contrarie . Had I therfore been either covetouslie affected , or ambitiouslie minded , I would never have resused ( as conscious to my genius its aversnes to , and spirits unfitnes for such a place , I did ) the Hedship of one of the principal Colledges in that Vniversitie , whereof I was sometime a Member , being as it is wel known , while I sat in the Assemblie at Westminster , both freely offered , and designed me by that Noble Earl of Manchester , who had then the disposal of such places there in his power , and eagerlie with much importunitie urged by divers of my Reverend Brethren of the Assemblie , and the Heds of other Houses , ( which some of them yet surviving ar able to testifie ) to accept of it , alledging , when I pretended mine unfitnes for such a place and imployment , that of my abilities and fitnes for it others must judge ; It being a place both for repute and Revenew so far beyond this that I here held , and being put to my choise , whether I would leav this for that , or keep this stil with that , as some others then did , and so yet do ; ( and that one among others , who preacheth against taking of Tithes , as one mark of a fals Teacher , when yet he either exacts , or at least receiveth Tithes himself , and against Vniversities remanding them back to the pit of darknes from whence they came ( saith he ) at first , when as himself holds the Hedship of a Colledge in the Universitie , and receivs the maintenance belonging to it . ) Yea , my self sometime perswaded one of those that succeeded me , advising therein with me , upon some important considerations , as I conceived them , to do that which my self yet refused , and durst not do . To draw this long Discours then to a brief sum , by what hath hitherto been related , it may easilie appear , how far I have been from giving anie just ground for Lilie or anie other to charge me with , or suspect me of , a mind covetouslie affected , or ambitiouslie disposed , either by oft flitting from place to place , or by taking and holding divers places together , ( which either yet in some cases , I doubt not , but a man lawfullie may do ) or by exacting with extremitie , what hath been du to me . Whereof further yet more anon . But my mind , it seems , is altred with my yeers ; and I am grown more gripple and covetous , at least , in mine old age , then formerlie I have been ; And it is tru indeed , that Avarice is commonlie deemed , Morbus 〈…〉 senum proprius , The peculiar vice of old age . And the Philosopher therefore makes it one of the Characters of Old Men , that they ar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , illiberal and close-fisted ; yea , the Old Man in the Scene confesseth as much , Ad omnia alia aetate sapimus rectius : Solum unum hoc vitium affert senectus hominibus , Attentiores sumus ad rem omnes qam sat est . For other matters men by age grow wiser ; but this one vice old age brings with it , that it makes men generallie more worldlie then is meet . It is reported by Ammian , that Julian the Emperor was wont to say , Fiscus ut lien , That the Excheqer in the State , was as the Spleen in the Bodie : When it grew great , the main Bodie grew less . And some other , tho I remember not who , have said of pride , Fast us ut lien , fastus ut fiscus , Pride in the Mind , is as the Excheqer in the State , as the Spleen in the Bodie . When other Vices ar decayed , then Pride useth to get head ; yea , it feeds upon , and gains growth by the decay of other Vices . But what they say of Pride , the same others of Avarice ; hither drawing that of the Apostle , where he compares this evil affection to a root , Qia ut radix hyeme vim succumque retinet , cum reliqae plantarum partes vigorem viroremque amiserint , saith that learned Scot : Because , as the root in Winter retains its sap and force , when the other parts of the plant have lost all their wonted vigor and verdure : So this vice in old age , which the Ancients call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hyemem vitae , the Winter of mans life , retains its force and strength , when other vices become more invalid and less vigorous . For , as the same Autor wel , Libidinis ignis paulatim extinguitur , & cum senectute consenescit : At avaritia augescit continu● , & cum senectute juvenescit , qando vitia senescunt reliqa . The heat of lustfulness abates by degrees , and waxeth old with old age ; whereas Avarice is stil growing , as some say of the Crocodile , and in old age is yong and lustie : Et in frigidis senibus vehementius inardescit ; Yea , in cold old-men burns hottest , saith Austin ; And when prosuseness and loosness cease , then this corruption of covetousness begins to creep in . So that , howsoever it be a thing contrarie to reason , saith that famous Orator , Qo minus viae , eo plus viatici , For a man to encomber himself with larger provisions , the less way he hath to go ; And a strange madness , saith that Ancient Father , for a man to be then most eager of scraping and gathering goods together , when he is soonest to leav them ; and to endeavor with most travel to lay on load , when he is neerest to his journeys end . Yet , it seems , this mad follie and unreasonable affection hath , among manie other , surprised and seized on Mr. G. that like those of whom Plutarch speaks , who ar of the mind , That unless they add dailie to the heap of what alreadie they have , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall want meat to feed them while they live , and money to bu●y them when they ar dead : So he , tho he be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in vespera vitae , in the evening of his life ; yea , as Empedocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad occasum , at the verie Sun-set ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pedem alterum in capulo , or as we use to speak , In sepulcro , habens , And have one foot in the Coffin , or in the Grave alreadie ; yet as the Proverb hath it of the Athenians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Atheniensis moriens porrigit manum , An Athenian can put out his hand to take money , even when he lies adying : So ( it seems ) is it with him ; he is now grown more gripple and greedie of the world then ever . For whereas heretofore , when he did most , and had most , he neither reqired , nor received more then an hundred and fortie pounds yeerlie ; now the old covetous Churl , when he hath willing lie silenced himself from Preaching , he exacteth and receiveth Two hundred pounds per annum from his people , and yet preacheth not at all for it . For so this lying Sycophant most untrulie affirms . Where first a word or two concerning my wilful silencing my self , after that of my Receipts . It is wel known that in the yeer 1643. I was called to sit in the Assemblie of Divines , and others of either House at Westminster . Where notwithstanding the remoteness of my place , for above two yeers and upward , I attended as constantlie as anie other of the Assemblie ; and yet neglected not therefore my Pastoral employment , but preached stil constantlie everie Lords day , save when some of my Reverend Brethren and Colleages did now and then , yet not freqentlie , afford me some help . For which my attendance , albeit some of the Antinominan partie buzzed it into the ears of my people , that I received an hundred pound a yeer ; and by Ordinance of Parliament indeed we were to receiv each one of us Four shillings a day ; yet I never either demanded a pennie , nor when I was sometime a Committee , and in the Chair , for the distribution of such sums of money , as they came in , did I ever set apart , or cause to be set apart , anie part thereof for my self ; regarding the indigence of some who had been either plundred , or driven from their places ; and the just claim of others , who upon good ground reqired as of right du to them , a proportionable share in the moneys brought in ; nor did I ever receiv of what was by others unsought to assigned me , so much as half the charge of my Boat-hire ( setting aside other expences ) amounted unto . From this employment I came home , arrested with a sharp fit of the Wind-Colick , the violence whereof , after grievous and tedious pains undergone , and not suddenlie removed , so loosed and weakned the whole frame of my feeble bodie , that it constrained me to keep Bed for a long time together . After which extream weakness , when I had recovered so much strength , as but to sit up a little , by some cold taken , I fel back into such a deep and dangerous relapse , as made my recoverie verie doubtful , not to my friends alone , but even to the Physicians themselvs . This affixed me for a longer space of time , then before , to my Bed ; mured me up a far longer time in my Chamber , and confined me yet a far longer time to my House . And this , I suppose , was no willing or wilful silencing of my self . Howbeit , so soon as I had gotten anie degree of strength , and was able to creep or craul out to the Publick Assemblie ( of my own people , I mean ; for unto that at Westminster , I was never able to return ) I returned to my wonted cours of Teaching , and therein continued for some good space of time , until by intention of speech a vein opening in my Lungs caused such a flux of blood , as that , when it could not otherwise be staid , I was constrained by advice to open a vein elswhere ; which double expence of blood could not but exceedinglie weaken one of my yeers , never of anie strong constitution , and by a foregoing maladie brought so low as I la 〈…〉 been . Notwithstanding , after that I had for some few months forborn preaching , supposing that all in my Lungs was now perfectlie closed up and healed , I betook my self afresh again to my wonted imployment , and persisted therein , until either the former or some other vein in the same part , reserated the second time , and with more violence disgorging it self then before , I was enforced to have recours to the former remedie again ; but found it a work of more difficultie now by that cours ( albeit a double qantitie almost of blood to what before , was then drawn from me ) and other means adjoyned thereunto , to effect a restraint , and repress the efflux , then formerlie it had been . And I was then told by the Physician , that I must whollie forbear Preaching , unles I would wilfullie make away myself ; and this is the wilful or unwilling silencing of my self from Preaching . Which howsoever I therefore forbear , that I may not thereby make my self guiltie of self-murther ; yet do I not whollie neglect my Pastoral employments , so far as with safetie I may perform anie ( for this voidance of blood doth at times stil surprize me , tho not with such vehemency , as at those other times it did ) in Administration of the Sacraments with such short Collations as ar suitable to the present occasion , in Visitation of the sick , and other like Offices , as abilitie serveth , and my weaknes wil permit . Yea but , When I preach not at all , yet I exact , or at least receiv from my people Two hundred pounds a yeer . Suppose that being now unable to preach , and take those pains with my people that formerlie I had done , I should yet admit from them , some good portion of that which I did formerly receiv ; especiallie at mine own charge providing and procuring some able persons to perform what is reqisite to be done , but am not able to do my self ; ( that which I have been careful of ever since this infirmitie hath held me , so far as in me lay so to do ) suppose , I say , I should so do , I am of the mind , that no ingenuous people would deem it a thing unjust or uneqal , or could upon any eqitable ground denie it to one , that had spent himself and his strength among them , and upon them ; so long as God was pleased to continu abilitie to him . Sure I am that by Gods own Ordinance and appointment , the sons of Levi , who had undergone the service of the Tabernacle , until they were fiftie yeers old , should then , growing in yeers , be discharged of a great part of their wonted service ; and yet were not then to lose their livelihood , or their part in the Tithes and other annual allowances to that Tribe and Function assigned , albeit they did no toilsom work for it . But whether I reqire it or no , certain it is that I receiv it , and that it is no less then two hundred a yeer . Belike , tho I be not so gripple to exact or reqire it ; ( and where is the old Churls covetousnes then ? ) yet my people ar now grown on a sudden so wonderful open-hearted and open-handed , as to bring or send at least in to me more by much then ever at anie time they afforded me . And Qis nisi mentis inops oblatum respuat ? what a follie were it for me to refuse and return it ? what a discourtesie had it been not to receiv and accept so large , or lavish rather , a courtesie , so freely and profufelie tendered ? As upon my refual of that Place in the Universitie before-mentioned , which was then conferted on a worthie Brother far fitter for it then my self , whom to the great loss not of that Colledge alone , but of the whole Universitie , and the no less grief of al his wel-affected Brethren of the Ministerie , unto whom his worth and parts were known , the Lord hath latelie taken from us ; when upon the publication thereof in the Assemblie , he out of his ingenuous modestie stood up , and made an Apologie for himself , that he had not sought for the place , as I verilie beleiv he had not , and by the partie that published it to clear him therein , it was averred , that if that Reverend Father ( so was he pleased to stile me ) that sat over against him , had not refused it ; he had not been thought upon for it . As I say , an ancient Doctor now decessed , said then to me , as we went out of the Assemblie , I would my Lord of Manchester would have graced me with the refusal of the Mastership of Trinitie Colledge ; as intimating that he would also have refused it , as I did : so say I here , I would my people would have graced not me with the refusal of so great a sum ( which I am wel assured I should never have-received ) but graced themselvs with the free tender of so much as was du to me , or so much at least as would have amounted to that which he received from me , who officiated for me , to try whether , or how far forth I should have accepted of it , or received their free offer . But this on a liers , Lilies word , I should say , they that list may beleiv . What I receiv is soon-known ; for it comes not to me by manie hands , nor need I fear , or be loath to have it known what it is ; I receiv qarterlie , for all the Tithes of the grounds , Seventeen pound ten shillings , and for all my Gleab , five pounds ten shillings ; which all put together , wil not make up One hundred a yeer . For as for Tithe-rent for houses formerlie paid , I have for divers yeers past not receiv'd one pennie , nor ought in lieu of it ; the pretence of the most is , that I admit not all promiscuouslie to the Lords Table , but according to Ordinance of Parliament in that behalf enacted , nor as yet , that I know , repealed , reqire of those , whom I admit , some account of their Faith , but of neither sort , the one or the other do I in this kind receiv ought , tho recoverable in the Court of Excheqer . Now out of the sum above specified , which I receiv quarterlie , do I constantlie issu thirteen , and sometime fourteen pound a qarter unto him that performs those Offices for me , which with safetie my self cannot . Whereunto when there shal be added , what in right of my Rectorie I part with in Tenths and Taxes to the State , Assesments for the poor , with other like necessarie payments , wherein I stand as deeplie charged , as if I enjoyed the whole , and as when I received most ; it will easilie appear how smala portion or poor a pittance rather , of what I receiv , comes into mine own purs . So that I may wel saie of my Rectorie , as Luther sometime of Free-wil , it is Titulus sine re . I hold a bare Title of a Rectorie ; a sorrie pittance of ought that may fitlie bear that name . But why do you retain the Title then , may some say , if you reap no more benefit by it ? I Answer , It is much against my mind , as not a few wel know . I have a long time been desirous to devest my self of it : I made divers yeers since my mind known to my people , concerning my not willingness onelie , but ernest desire , in regard of mine imbecillitie , to resign it , and reqested them to take some speedie cours for the bringing in of a faithful and able Pastor , under whose Ministerie my self might live comfortablie together with them . One was nominated by the partie , who bears the Title of Patron . Some exceptions were taken against him , and I ernestlie pressed to retain the Title , til such an one might be had as was generallie approved . I growing daylie as more weaklie , so more wearie of the Charge , have since that time again , and that some good space of time since , caused it to be motioned to the partie , in whom the right of Presenting is deemed to rest , that if he would nominate anie one that should for Life and Abilities be approved of by the Classis whereof I am an useles Member , or by any three of them , I would , upon their approbation signified , readilie resign ; But of any such I could never yet hear from him . I am now put in hope that another way the burden may be wholie taken off from my shoulders , and one of better Abilities placed in my room ; the day whereof I long to see , as that which wil be a day of libertie , and much ease of mind to me . Thus having , I hope , to anie , not totallie closed , or wilfullie winking eie , evidentlie discovered , the notorious untruth and vanitie , of those slanderous calumnies , that this lying Varlet hath endevored to fasten upon me , That I was sometime a Prelate . That I preached then for Sabbath Sports : That I have willinglie silenced my self from Preaching . That I receive Two hundred pounds by the yeer , tho I preach not for it . I shal from henceforth willinglie silence my self from dealing anie further with him , and leav him to his Father and Master , with whom he dealeth , and whose work he doth , even to him who was the first coyner of lies , and is the Father of Lyars , to receiv his Childs Portion from him , together with them ( among whom he seems ambitious of a principal place ) who by their forging and loving of lies , shew manifestlie of what Stock they ar descended , and what House they belong unto . I shal onelie add , for further manifestation , not of his virulent and slanderons language onelie , but of his malicious and mischievous mind , that he may shew himself to be a right . Schollar , and a genuine Child of him , that was not a Lyar onely , bu● a Murtherer from the beginning , what he hath in the close of his Februarie Observations , where these words ar found . The Common Law neer this time , or the practical part thereof , seems somewhat curbed ; — whilst malicious Presbyterie , without a general Massacre , never wil. And yet further to shew the extent of this his murtherous mind to reach not the Presbyterie alone , but the whole bodie of the Ministrie , and his longing desire , impatient of delay , to have some such bloodie and barbarous design , or hellish project put in execution out of hand , as in his last yeers close he complained of them in these terms , We are eternallie plagued with a mutinous and self-seeking Clergie , whose avarice hath no bounds , or pride anie limits . So thus now he concludes his Mayes Observations , The Saint-seeming Divine underhand undoes both People , Authoritie , Souldiers and Themselvs , by crawling , and creeping , and stealing Mens affections from the present Army and Government . Parlament of England , how long wilt thou susser these to reign ? Thus this gallant-spirited ( as he seems to account himself ) or rather murtherous-minded man ( as he may justlie and deservedlie be deemed ) like another Haman , who because stout Mordecay the Jew wil not bow to him , thought scorn to wreck his wrathful rage upon him alone , but would have the whole Nation of the Jews rooted out and destroyed ; so he , because T. G. a stiff-necked Presbyterian ( as he is pleased to stile him , and some other of the like strain ) wil not stoop to him , would have the whole Presbyterie , yea , and Ministrie to be murthered and massacred , and encites ( what in him lies , nor I hope wil he pretend without good warrant from the Book of Heaven , where in the Stars he finds it entred and engrossed , so to do ) either the Higher Powers ( for to the Parlament of England he cals for it ) like tyrannous Saul , or the rude and rash multitude and the Souldierie ( whom he says they undo ) like so many Edomitical Doegs , not to fal soul upon and murther some fourscore or thereabouts of Gods Priests in some one Citie , but to massacre & make away so manie hundreds of Christs Ministers dispersed through al parts of the land , as being such , as without a general massacre of them cannot be curbed . And I shal onelie propound it in sober sadnes to the sage and serious consideration of those Worthies who have the Rains of Government in their hands , whether such hellish Counsels and devi●lish Designs as these do conduce to the setling of peace in the Nation , or ar documents fit to be instilled into peoples , and Sword-mens minds ; or rather whether the publishing and divulging of such projects as found written and enrolled in the Celestial Records being permitted to pass without check or controle , may not prove in time , means of working much mischief , and of drawing down the wrath and vengeance of God upon the whole body of the State , Read Jer. 26. 15. and 2 Chron. 36. 16 , 17. An Advertisement concerning two Allegations in Lilies Postscript . HEre when I had laid aside my Pen , casting mine eye occasionallie on this Vatlets Postscript , I chanced to light in the Close of it , on the Allegations of two Autors in some respects not unlike himseif , the one writing in English , the other in Latin ; together with a task imposed by him upon me to English the latter ; which , though neither of them concern me in particular , yet for some considerations , I shall not stick to relate either , and at so kind a frends reqest , so far forth to gratifie him , as to English the latter , with a little overplus thereunto . The former Autor , one Cleavland , a man to me , either by sight or hearsay , toung , or pen , utterlie unknown , futher then his frend Lilie gives me notice here of him , in some Satyrical Libel ( it seems ) is pleased to term the late Assemblie at Westminster ( as he , who himself styles it a Synode of Presbyterians , as if it consisted of none but such , relates him ) A Flea-bitten Synode , An Assemblie brewed of Clarks , like Royston Crows , or Friers of both Orders , black and grey . The latter , left for me to English , is parcel of a Latin Epistle of one Carpenter , a man whose face I never saw , save in the Frontispice of one of his Books , of which also , save by this occasion , I never before saw leaf or line . Yet before I come to fulfil Mr. Lilies suit here , I shall not think much , or deem it much amisse , to entertain my Reader , with a Character of the Autor ; and that mostlie , or wholie rather , from his own words and works , relations and writings , which , till upon this occasion , having never before seen or sought after , I have now latelie in regard of this taske by his frend Lilie imposed upon me , made enquiry for , and after the sight thereof procured , have taken some pains to peruse . The man was somtime a Popish Priest ( so himself acknowledgeth ) of which sort we have had in these later times , Counterfeit Conveits not a few , who pretending conscience , as did that Arch-turncoat of Spalata , come over hither to do more mischief by lurking and working underhand among us here , then they could do by abiding further from us abroad , and such a one he confesseth himself , that some of his own kindred ( whom therefore he styles Jewish Presbyterians ) suspect him to be ; yea he complains of , or exclaims rather against one , ( whom he calls a man of pufpast , like that fat bellie-mountaind Bishop ) who lighting on one of his Works , said no more of it , but wrote onely upon it , Spalatensis . And for my part , I shall herein passe no other censure upon him , then what my Reverend Father in Law Mr. Charles Pinner , a man of a qick and piercing judgement , did sometime , after the reading of some of that Arch-dissemblers Pamphlets , when they came first abroad , and were generally entertaind with much applause , passe upon the Autor of them , That the man , so far as might be gathered from his writings , seemed not yet well washed from his Popish dregs . And the self same I conceiv may be as well said of this man , notwithstanding his washing of the Anabaptist over and over , that he is not yet wel washt from his Popish conceits and opinions . For in the same his Washing-bowl , wherein he washes and Barbs the Anabaptist , he sorrowfullie confesseth , that when he first came from the Papists , he was more fired on with passion , then drawn with Devotion . And in some of his first Sermons he made here afer his coming over , to insinuate himselfe into favor with Archbishop Lawd , ( who at first , as I have heard Dr. Low report , held him a loof off , and set light by him ) by a publick profession of his approbation and wel-liking of those Imnovations that he had here brought in , he professed ( as is avowed by persons of good credit , who themselvs then heard him ) that he found our Church at his return in a far better condition then when he left it ; and that no man religiouslie affected would refuse to bow to the Alter . Again in the fore mentioned work he informs his Reader , that in these our Western parts there are more ebbings and flowings , more sea-alterations & wave-motions of Religion , then elswhere ; and the Church of Rome holds Truth fast manie times when others wretchedlie betray it . And he doth , he saith , sincerelie confess , that even in that his Discours ( concerning Baptism ) he walks beyond ordinarie walkings , upon the grounds of the Church of Rome ; as indeed he doth , both in admitting a wide difference between the Baptism of John , and the Baptism of Christ , and the efficacie and effects of either , Ch. 30. As also in avowing infalliblie an infusion of Habitual Grace , and Perfection of Sanctification in Baptism of Infants , Chap. 18. 19 , 21 , 25. And both in coining such a character in Baptism imprinted on the soul as no Sacrament in the Old Testament had , Chap. 14. In stating the necessitie of Baptism unto Salvation , ne cessitate medii , Chap. 89. to which purpose also he alledgeth from a counterfait Justine , who concludes , as he saith , in the rebound , after much bandying of the business , that baptized Infants are saved , unbaptized Infants are not saved , leaving us to save our selvs as we can . Again , for unwritten Traditions , he telleth us , In verbo Sacerdotis Christiani , in the word of a Christian Priest , we must be Cabalists in some sense , and receiv with a plavdit , the distinction of Gods Word into written and unwritten . He wishes further , that when he came over , he could have transferred from Rome into England , and our Vniversities two precious Jewels , School-Divinitie , and Mystical-Divinitie . Of the former whereof , to wit , School-Divinitie , wherin al the Bodie of Popish , Erroneous , Superstitious , Prodigious , and Idolatrous Dictates and Doctrines ar couched & maintained , & which consists , for a great part of it , of fond , frivolous , and fruitles debates , whereof some himself toucheth in his Wash-bowl . For as for the sober , sounder , and useful part of School Lerning , our Universities want it not , and his wish therefore is herein needles , as the lerned Works of our Writers that deal in Controversies , do evidentlie shew ; albeit that in their English Practical and Didactical Discourses they discreetlie forbear to make use of it , because it is not so congruous to popular apprehensions . But of that Romish School-Divinitie , which he wishes derived from Rome into our Universities , he thus speaks , I folow the Discours of mine own heart , in the deep Tracts of School-Divinitie ( the Title of Doctor Profundus , belike , he may challenge ) the strength and marow whereof I find after long use to be superlativelie strong and useful , above the marrow and strength of Lions ; altho the crassipelles thick-skinned Preachers ( such ar all ours to this Dr. Subtilis , that he may have Scotus his title too ) dabling and wading in the shalow , think shalowlie of it . Of the latter , to wit , The spiritual Magazine of Mystical Divinitie , as he termeth it , thus ; The defect hereof hath rendred the leaders of these wretched and leaden people ( thus he reckons our Protestant people in comparison of the Papists ) wretchedlie deficient , and altogether sinking within themselvs . Where as hereby they might have made better and stronger use of their strong ( or strange rather ) imaginations ( meer humane fancies ) as the mystical Divines have taught ; Such , to wit , as plaie and sport themselvs with Gods sacred Oracles , and exercise their wanton wits , in writhing and wrigling them to and fro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like some Puppets , or Engins , artificiallie framed , that with screws and devices may be turned into what shapes and figures men lust ; That which he , and some other of his strain , yea , to manie of our Novellists among us to freqentlie practise , and whereof in these his writings he hath given such absurd , immodest , irreligious and ridiculous Paterns and Instances , as were sufficient to make anie modest , religious , ingenuous , or judicious persons to loath and abhor it : Not unlike herein to that great French-man , a man otherwise of eminent parts , who commending to Scholars and Students this kind of studie , propounds withal for a Sample such a piece of a fantastical Jew , as would make anie pious Christian mans stomak to rise within him at the reading of it . But of such stuff we have to much among us alreadie ; which even the soberer sort of Popish Writers themselvs mislike ; and we are wel content it rest where it is , wishing it rather exiled wholie from us , and the monopolie of it confirmed and confined unto those of the Romish Synagog . Add hereunto his Popish reckoning of the seven Hed-sins , and his Frierlie conceit , in a ridiculous application of Christs several seven bleedings for the cure of them . Also his pleading for the setled and immoveable Font for the baptizing of Infants , which the Presbyterians , he saith , have brought to a moveable and unsettled Puedish . But will ye see him treading more exactlie in the steps of that more eminent mount ain-bellied ( as he cals him ) Proteus or Vertumnus , to whom his Censurer he saith , compared him , and to whom for bulk of bodie and bellie he vicissim compares that Censurer of him ? where he makes his confession , as he would do it he saith , and it were upon his death-bed ; I most heartilie denie ( saith he ) and defie , renounce , abhor and protest against , the presumption , pride , and avarice of Popes , their Nephews and Cardinals ; the deceitful dealing of Priests , Jesuits , Moncks and Friers ; and against all other Doctrines , that bear the tru mark and hecceitie of corruption . Would not Spalatensis think we qestionles , Yea , Cardinal Bellarmine , or Baronius himself , have said as much ? and much more , what there follows ? For immediatlie in the verie next words , he spends a whole page and more in a transcendent commendation of the Papists , for their faithful conservation of the Sacred Articles of Catholick and Apostolick Doctrine , their wel-ordered Zeal , admirable and most ravishing Devotions , Deiform Intentions , Heroical acts of Vertu , Fastings , Prayings , Recollections , Meditations , Introversions , Aspirations , Humiliations , Mortifications , Abnegations of themselves , &c. As if all tru Zeal , sound Devotion , and sincere Pietie , or the highest strains thereof at least , were wholie cloistered up in the Popish Monasteries among their Votaries ( of whose Acts with us what they were Bales two whole Books may shew , and what they ar , and have been elswhere , the testimonies of their own Writers , in Illyricus his Catalog , and Wolfs Memoralia , may sufficientlie enform ) or were to be found in the Romish Church , if not alone , yet in a far greater eminencie then in anie other . All which things , he saith , he doth most humblie embrace , receiv , approv , with all his soul , heart , and spirit ; and he wil never beleiv that the Tree ( to wit , the Church of Rome , and its Superstitious Orders of Moncks and Friers ) is corrupted in the Root , Heart , and Substance , which brings forth such heavenlie fruits . For as for what he solemnlie professeth elswhere , that he bleeds in his spirit , and is ashamed of his companie ( as if we belyed the Papists ) when he hears such things asserted in Pulpits by persons non infimae Classis , as he saith , are fancie-formed pictures , and antick shapes , falling foul with his cleer knowledge : Those he instances in , ar some of them too tru , as that Papists beleiv to be saved by their own Merits , which do in truth exclude Christs ; that the Common people among them pray most commonlie in a language they understand not ; that all ordinarie Papists ( tho the all is in likelyhood an addition of his own ) worship Images as their gods ( yet himself elswhere confesseth that their great Doctors , Thom. of Aqine & Bellarmine resolv , that Christs Image , and the Crucifix , may be adored with worship du to God alone ; and that the ignorant Spaniards , men and women , yong and old , and of all sizes counted their old worm-eaten Images , their Countrey gods . ) Some ar credible enough , as that the Pope should dispense with Priests and Jesuits to r●cant and joyn with the Ministers of England , to reduce Protestants the more convenientlie to his Religion ; which may the rather be beleived of those who ar not ignorant of their Doctrine of Eqivocation , and their hellish Practices of Devilish Designs , either personallie acted or approved and extolled by them , as himself elswhere acknowledgeth . And how can he clearlie out of his knowledge , as he saith , cleer the Pope in this particular ? to which hed might be referred , what elswhere he saith runs among the people for a truth , that there ar or were latelie Jesuits in our Armie , that preached there ; which report himself , who knows Popish affairs , motions and contrivements in a large measure , and in holie Truth more then manie think him to know , ( the truth whereof we shal , without putting him to his corporal Oath , easilie beleiv ) and then some would have him to know , doth faithfullie beleiv to be the most malicious , and most damnable fals invention of the seething-scalding-burning-fier-hot-hearted Genevensis . ( For now he is in his Ruf. ) Lastlie , others of them may wel be deemed Fittons of his own framing , as that , to let others pass , that comes in last , to bring up the rereward , that no Professors of chastitie live chastlie among them ; and that all of that Religion ar bloodilie minded . Of both which , howsoever experience and proof have upon publike Records left evidence sufficient , not to run out far abroad , in Queen Maries daies here , and of later time in Ireland , to prov the truth concerning an over-great partie of them , yet is it not probable that anie of note would in so general terms avow . He confesseth indeed , as infalliblie certain , that there ar corruptions among Papists both of Doctrine and Manners ; and scandals consequentlie ensuing . But this he puts off with a necessitie of scandals in all Churches , and no Angelical perfection to be expected in anie . And as Spalatensis sometime used to distinguish between the Court of Rome , and the Church of Rome : So he would have the world , he saith , to understand , that he now understands the difference between the Doctrines , which pride and private interest have publiklie raised in the Church of Rome , and which ar not destructiv of its being a Church ; ( as the sins and errors of the Pharisees destroyed not the Chair of Moses ; ) and the Doctrine of the Church of Rome lineallie descended from Apostolical Antiqitie , or included virtuallie in their seed and root . And where he prosesseth faithfullie to render an account of his Faith ; He subjoyns at the close of it , hitherto I have said nothing but what a knowing Papist wil saie . And therefore our Pulpits , and the ears of our people have been abused by the devils Janizaries . But wil you further see , how he would enforce upon us a necessitie of repairing to Rome for the sure founding of our Faith ? There is another work of his , wherein that Confession of his Faith is contained ; but which I know not how to term , nor himself , it seems , wel neither . For not unlike to that Riddle of Panarceus , related by Athenaeus out of Clearchus his book of Riddles , and enlarged by H. Stevens , and some others , concerning a blinking Eunuch , who spying a Flittermous hanging on a Ferula , or Fennel ▪ giant , as some term it , threw at it with a Pumice , but missed it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A man no man , seeing and not seeing , a bird no bird , sitting and not sitting , on a tree no tree , threw at it and threw not at it , with a stone no stone . He accordinglie intitles , this his partlie English , partlie Latine Discours , A Sermon and no Sermon , preached and not preached , in a Church and not a Church , to a people and not a people ; wherein his first Alarm to his Brethren of the Presbyterie , being his Brethren and not his Brethren . But in this Rhapsodie , give it what name you or himself shal please , he hath by piece-meal , with divers interlocutions in English to his Plebeian Auditorie , given out a Discours or Debate , of a great difficultie , which he saith , forsooth , he delivers in Latine , because he had a secret to tel the Scholar in his ear , the main scope whereof in the first place bendeth it self unto this , that our English Translation of the Bible cannot afford a meer English man anie good ground to build his Faith upon . This the rather to bring about , he scoffs first at the work , which he termeth in plain English , a dispirited Translation , then he fals foul on those Reverend , pious , and lerned Ministers of Gods Word employed in it , of whom he passeth this verdict , Personas qibus spiritum divinum , ne dicam affingere , sed non audemus affigere , qorumque filios ex lu●o vario & versatili conflatos videmus , & ad omnia paratos pro mutata rerum facie . I give you his own words , and will leav them to himself to English . Onelie thus much English anie weak Grammar Scholar may pick out of them , that the persons made use of in that Translation , were such as we cannot so much as fain , much less dare to affirm , that they had the Spirit of God in them ; and that by their children ( as he terms , hem ) we may see , what they were , to wit , men made up of such clay as might be easilie moulded and wrought into anie shape whatsoever , as being readie to admit anie new impression , as the state and face of the times and things shall alter and change . A wicked and wretched censure , most uncharitablie and unchristianlie passed upon persons of well-known piety , and approved integritie , and whose courses and cariages , divers of them have evidently evinced the contrarie ; and it may well be deemed , as him self saith elsewhere ( to return him his own words ) alios ex suo judicat ingenio , that by his own disposition he judgeth of them . But what is the cours then , that a meer English man must take for the sure grounding of his Faith ? yea not a meer English man onelie , but any lerned or unlerned , Pastor or People ; for that which he beats upon , and drives at as well in his English Discours as in his Latin Debate , concerneth as wel Teachers as people taught , and extendeth it self unto anie Translation , not our English alone , and Interpretation also whatsoever . It is this , a By adhering to a Church of sound learning , and sufficient autoritie , b such autoritie as may reasonablie put a stop to controversies ; c that he may be able , producing the autoritie of such a known Church , to lay his hand upon the Book , and say , This is the Original . And to this purpose he professeth d reverentlie to imbrace those Preachers , who are deeplie founded upon the sense and sentence of the Holie Ghost speaking by the Church ; and that the reason e why the Doctrine of the Fathers is deemed tru , ( not because found agreeable to Gods word , the rule whereby the Apostles were content to have their Doctrine tried ; but why then ? ) because it was the Doctrine of the tru Church , in which , and of which they were . Such a Church belike as neither did , nor could hold anie error . And he concludes therefore , in another of his Works , that when we have done what men can do , if the Interpreters of Scripture be not spirited with the same Spirit ( to wit , of Infallibilitie ) with which the Writers thereof were spirited , they shall never give spiritual and secure judgement , proportionablie to the Prophetical and Apostolical Spirit ; yea infalliblie ; if it be not moreover infalliblie known , that they are divinelie spirited ; they cannot inbreath into us such knowledg that shal qiet and allay our exasperated and troubled hearts ; and this the subtil Doctor Scotus binds with an infallible reason ; No man perfectly and firmlie beleivs him ( let him be Interpreter of the words or sense ) of whom he knows he can deceiv , or be deceived , in such things , as having no securitie of Direction from the gracious and manifest promise of God. Now what doth all this drive to , but that no man , learned or unlearned , can have anie firm ground whereon to fix his faith , but by recours and adherence to a Church , that is , infalliblie known to be generallie infallible ? And what Church he must of necessity mean and intend , I shall not need to tell anie , that knows ought in the Controversies between Rome and us . For the truth is , no particular Church since the Apostles dayes , nay nor in their time , save as it was from time to time , directed and informed by some one of them surviving , either ever had , or ever did or durst ( that appears ) lay claim to , anie such priviledge of a general Infallibilitie ; the presumptuous and groundless challenge of the Modern Romish Church , by virtu forsooth of the Popes late introduced Autoritie , onelie excepted . And what this Design then drives to , anie one that hath but half an ey may easilie disery . Yea but the Difficultie ( he saith ) was never before propounded that he ever found or heard , by anie Church or person in such manner , and making such an assault , as he doth here . That he hath indeed herein exceeded all other Writers , for ought I know , even the Papists themselves , I shall readilie condescend unto him . For howsoever the Romanists and Popish Doctors hold , that the Pope , some of them , a General Council , other of them , cannot erre in determining ought concerning matter of Faith or Life ; yet none of them , that I ever read or heard of , affirm that either Church or Pope can Infalliblie determine , wheresoever there are anie various readings in the Hebrew , or Greek Text , or wheresoever anie word in either is ambiguous , neither making anie material or momentous difference , which is the right reading , or ●hich the genuine sense of the word , which yet Degree of Infallibilitie this ●an necessarilie reqires , as that without which no firm footing or sure ground for our Faith can be found . Yea but his Will-strong Objector , he saith , sayes , that the proposal of his Difficultie induceth to Atheism ; and this contradicts what I here say , and others , it seems before me have said ; for if it put to the Church of Rome , how induceth it to Atheism , which denies both God and Church ? Sir , I make no doubt , but that manie Points and Practises in Poperie , when the absurdity of them comes to be discovered , and the end discried , for which they were at first introduced , and are still stiflie maintained , induce millions unto Atheism . For example , When people shall be told , that the Pope for the time being , is Christs Vicar General to rule and govern the whole Christian Church , and that there is no certain and infallible way of determining doubts in the Christian Religion but by recours unto him ; and shall withal consider , what maner of creatures manie of the Popes themselvs have been ; will it not , think we , indeed , instead of pulling to Rome , ( which yet is the main drift of it ) push rather to Atheism , to hear or read it consequentlie maintained , that insanus juvenis , a mad Lad , not above eighteen yeer old at most such as Baronius reports John the twelfth to have been ; yea p●er fermè decennis , a boy of about ten , as Rhodolphus Glaber of Benet the ninth ; or one that lives so loosly and lewdlie , that he is not undeservedlie deemed , if not to denie , yet at the least and best , not to believ those two main Articles of the Creed , the Resurrection of the dead , and Life eternal , as Bellarmine himself acknowledgeth of John the 23. or one that accounts and calls the Story of the Gospel , Fabulam Christi , a Tale of Christ ( as Jerome that piece of Apocrypha , Fabulam Tobiae , the Tale of Tobias ) which of Leo the 10. Bale testifies ; to be the Supreme Judge of all Controversies in the Church , and his Dictates such as are to be received by the whole Christian World , as undoubtedlie tru , and unfalliblie right , in all things concerning either Faith or Life ? and of divers other Popish Tenets and Practises , as of Transubstantiation , the Popes Indulgences , and Dispensations , &c. the like may be averred . But to answer you in few words : That which tends to the utter subversion of mens faith , by endeavouring to introduce an utter uncertaintie of that which is the onelie sure ground of their faith , without such a help as is no where to be had , doth it not pave a plain and prone path unto Atheism ? But so doth that which you here propose , beyond in some sort , as your self confess , what anie Romanist ever did . For to make men , not sillie people onelie , but even the lernedst of them , utterly uncertain of the genuine sense of Scripture , and Gods Oracles more ambiguous then Apollo Loxias dark Riddles , and Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Dictates were ; you tell us that they are conceived in such an obscure manner , that they are referta Mysteriis omnifariam eventilatis , & in incertum cadentibus , aliisque velut Aenigmatibus infinitis , qae Lectores in diversa rapiant atque solicitent Argumentis aeqo pondere libratis , full fraught with Mysteries , blown out every way , or into all shapes , and falling out altogether uncertainlie , as also with infinit Riddles , that solicite and draw the Reader divers ways with arguments of eqal weight on either side , and so leav him in suspence , as if the whole Book of God were made up of such intricacies ; as also that they are penned in such a Language , in qâ puncta varia , & in variis codicibus alia atqe alia , sensusqe radicum multiplices & in omnia propendentes , qae vel doctissimis undiqe tenebras offundere nemini uspiam docto dubium est , wherein the points are various , and the words pointed one way in one book , and another way in others , and the roots , or primitive words of so manie several significations , that of themselvs they incline to have anie thing made of them , by reason whereof , even the most lerned are encompassed with darkness on everie side , that which no lerned man anie where can make doubt of . And therefore forsooth no man lerned or unlerned can have anie sure footing for their faith , unless they can find out , or light on such a partie of whom they may have assurance , that he or they can cleer all those infinit mysteries , and assoil all those obscure Riddles , and certainly settle all those varieties , and determine all those differences , by an undoubted pointing of the words first , and then limiting each of them to his tru and proper sense there so read , and unless they be also firmlie ascertained concerning such a partie , that he or they cannot be deceived in anie of these particulars , nor will deceive him therein . Which when it shall be discovered to be a matter of meer impossibilitie , is not this a readie course to make people warp towards Atheism ? for doth he not herein the v●rie same work , that he saith the grand Plot-master of Hell doth , labor to make holie Scripture a leaden rule , appliable to all things ? or can the Grand Plot-●ster of Hell frame an Instrument more efficacious , to induce men to Atheism , then by working mens minds to a perswasion of an utter uncertaintie of anie word of God at all , But he saith , that as the Church of Rome hath enforced alike Difficultie , so have the greatest and most conspicuous Independents amongst us reinforced the verie same with the same Church . What Independents they are that enforce this difficulty in the verie same manner that the Church of Rome doth , I know not . But who ever they be , if anie such be , if they enforce it as he doth , they take a readie course to destroy the faith of their followers , by enforcing upon them such a ground for their faith as is no where to be had . If as the Church of Rome doth , thereby to inferre a necessitie of repairing to them out of all qarters of the world , for a sound and final resolution of all their doubts in Religion ( for so the Romanists enforce it ) they shall in so doing ( to give them the Autors own words ) having given a Bill of divorce to one Pope , beyond the Seas , enstal and enthrone a goodlie numbe of Popelings , and young little Muf●ies , at home . But of this let them consider whom it concerns . This Discourse , or Debate , he saith indeed , he delivered purposelie in Latin , because he would not dissolv the soul-harmonie of weak persons . But there is enough in his English , wherein also the main substance of it is , to do mischief more then enough , not indeed with any understanding , well-grounded , and judicious persons , but with people of weak brains , unsetled minds , loos affections , dispositions inclinable either to Papism , or Atheism , whereof through the unsetledness of our state , and the licentiousness of the times , too manie have of late been , and are still , in most places among us . He professeth indeed freelie and more then summis labiis , to invite an Answerer ; let him come , saith he . But in his Postscript he reqires that the Answer be returned in Latin. First , Because ( he saith ) he wil not enter the lists with anie but Scholars . Secondlie , Because he wil not be Sea-bounded , and judged in his future Discours by an Island . None , it seems , in this poor Iland ar of abilitie or sufficiencie to judge of his writings ; they ar so feeble , miserablie defective , and shalowbraind , for want of his Scholastical and Mystical Divinitie , which he wishes he could have brought over with him , wherewith to improve them . But why did he not then publish his former Debate by it self , that it might sodainly have flowen over-sea , but give it out by morsels and mamocks , either in the Pulpit , or by the Press or both amidst the intervals of a large English Discours ? And in the next place he fals to threatning of him that shal oppose him . If the Adversarie , saith he , shal be obstinate ( as they must be deemed all , that meddle with ought of his ) let him know , that my Pen shal not spend Ink hereafter but in the Latin language . And withal , I promise , saith he , my Reader , that I wil not onelie endevor to satisfie him in the present matter , but I wil dress the matter in warm Language . Withal subjoyning a long addition of vain boasting what rare and precious stuff he wil therein entertain his Reader with . Now in part of this denunciation he hath much failed ; in part , if I mistake him not , he hath not at all failed to make his word good ; For whereas an Answer in Latin to his Latin difficultie hath been tendred unto him , as himself acknowledgeth ; which he might , if he had so pleased , have replied unto in Latin , and so published it together with his former Latine Debate extracted out of his former Work : he hath returned onelie some few parcels or patches in Latin , dispersed and dis-jected like Absirtus his limbs , all put together not making up four whole pages at most , inserted into an English Work consisting of Pages upward of 450. Wherein also he is so far from giving anie real satisfaction to his Reader , that he doth not so much as afford him his Answerers own words in the language reqired ; onelie picks out some curtailed Objections , as he termeth them , framed as himself pleaseth , and delivered in English , and without the Arguments to back them annexed , and after a little sorie stuff sub-joyned , turns over the rest , with a Caetera omnia ut aberrantia à scopo & assument amera rejicio , and so lets them go . But sure , had he desired , as he pretended , to have the Debate of his Difficultie flie so speedilie beyond sea , he would never have clogged it with such a weight of our leaden language ( the best term that he can afford our English Protestant people ) so far exceeding the whole bulk of its Latin bodie , annexed to it , and made up with it , as was like to confine it to our English Iland ▪ and so impede and impeach its further progres and passage . Howbeit , in some part of his promise , to wit , in his warm language , as he terms it , he is large enough , he is not at all wanting . For altho the Answer be framed in a modest manner , without anie broad or uncivil language , his Replie , which he tels him he shal find interspersed in that large Discours , is dressed and pickled indeed both in the English and in the Latin , with great store , and more then good , of sqibs and scofs , his best Logik and cheifest Rhetorik , such as a Pr●sta , puer , muscarium ; Boy , reach the fly-flap , and calling his Answerer b Sublicium caput , a Logger-hed . His Answer c a famous tinckling of words , a sound ●mpiie of soundnes , which he bids him therefore d cease , as a poor Apothecarie to set out to shew , like vain and empty pots and coffers . The original of his mistake ( as he terms it ) e defluxionem per Caput vermiculans in Narem crassam obtusamque , A defluxion from his nittie Hed , into his snottie Nose , ( for so in plain English it sounds ) : And besides much more stuf of the same stamp , having prefaced somewhat of f an ambidextrons Trick or Design on foot in these tumbling times , of divers persons in the same familie adhering some to one partie and some to another ; That which is reserved for the last as the worst , that he is g an extract of Presbyterie from a stif-hearted and refractorie Presbyterian : And what is the Presbyterie , or the Design he prates of , to his Difficultie , or the Debate of it ? But this is he that lays this Law on his Answerer , h Facessat omnis impexus , illotus , inqinatusque sermo , Away with all undecent , unwashed and defiled langage , Yea , to affright his Opponent from dealing further with him , he tels his Reader , that if he be called to unriddle his enigmatical expressions , and to produce a concealed description , which he hath in sinu● , he will , and he shal , and he must laugh , if he be not plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that cannot laugh at all . But let him according to his own proposal , publish apart from his English Discours , his Difficultie as it is in Latin conceived , together with the Answer to it in Latin entire , and his own Latin Replie as it is here , thereunto ; and it may be , as Erasmus reports of one whom Frier Robert de Lycio had laid a wager with , that he would in a Sermon with his Oratorie draw tears from him ; how he confessed indeed that he wept , but it was out of meer pittie , to consider that one of his parts should be so vain and loose of life as he was : So his Reader may smile at least to see the mans vain confidence , in supposing he had given anie good satisfaction in the matter debated , by such a Replie ; and it may be such a Rejoinder may ensu thereupon , as without scurrillous sqibs and scofs to move laughter , or excursions into such by-matters as concern not the present debate , may lay forth the insufficiencie of his Replie , and shuffling aside as impertinent , such passages as concerned him to have replied unto ; which how it may affect the Reader , I shal spare to speak or to presage . Meane while , for satisfaction of his difficultie , I shall refer him to himself , in those ten Reasons , Notes , and Marks , sufficientlie arguing for Scripture , as it came first from God , as himself confesseth in that very Work , or Sermon , if it were a Sermon ( to go no further ) wherein it was by him at first propounded . All which ar as evident , and as conspicuous , as wel in the the English and Latin , or anie other Translation , as in the Origiginal either Greek or Hebrew , and may conseqentlie convince a man of its divine Authoritie for the subject Matter , whereon our Faith is grounded , without anie such exqisite skil as he speaks of either in the Greek or Hebrew , in which latter verie few of the Ancient Fathers , either of the Eastern or Western Churches , whose Works ar yet extant , had anie great skil . And the Reader , for further and fuller satisfaction in the same Subject , I shal refer to that Religious , Laborious , and Judicions Servant of God Mr. Richard Baxter , in the Second Part of that his large , pious , accurate and useful Work , entituled , The Saints Eternal Rest . Yea , but to stop the mouths of all those , that charge him with Poperie , he saith , that to say A man may be joyned in communion or union with the Church of Rome , and yet preach here as a Minister , is a mostfals alarum , and the mad belowing of Enthusiastical , and fanatical persons , answerable to Presbyterian ignorance . He that wil joyn with Rome , must unroost here . But Sir , howsoever you ar pleased to esteem us Presbyterians as a dul companie of sillie Ignoramusses , yet ar we not as yet so brutish or blockish , but , that taught even by Experience , the mistries of Fools , we have lerned and found it too tru to our cost , that manie , in these latter times especiallie , exercising their Ministerie among us ( whereof one of late not far from me ) have yet by their Doctrine and Practise shewed evidentlie enough , which way their hearts and affections inclined , and accordinglie , when they either were unroosted , being put beside their places , or had feathered their nests , and saw their time , have slipt away and shipt hence , betaking themselvs thither , where their heart was before ; whereof some also not meeting with what there they expected , have returned over again hither to work more mischief here . Yea , was not this Spalatensis his case ? did he not exercise his Ministerie here in preaching and administring the Sacrament , to an Italian Auditorie , and with an Italian Congregation , as also in preaching divers times at Court , and that against some points of Poperie ? labouring the whilst underhand to reconcile Rome and us , not by drawing them to us , but by withdrawing and writhing us neerer to them ; yea did he not roust among us a long time on a rich Deanrie , a fair Mastership , and for ought I know , on a fat Parsonage , which falling vacant in the gift of the Dean and Chapter of Winsor , he attempted at least to ●eise upon , and howsoever Dr. White therein opposed him , telling him , that there were four sorts of men that undertook Pastoral charges , quorum pascere qidam nec volunt , n●c valent ; qidam valent , sed non volunt ; qidam volunt , sed non valent , qidam & valent & volunt ; some that neither would nor could discharge them ; some that could , but would not ; some that would , but could not ; some that both would and could ; that in neither of the two first he would rank his Lordship , he doubted not of his good-will ; in the last he could not ; in the third he must needs , for our people were English , in which language , he could not speak to them ; yet he answered the Doctor , he would do as he , and some other of them did , substitute one that should do it . Whether he carried it , or no , I cannot say , but having long continued his disguise , though not so cunninglie , but that at sometimes , and in divers things , by persons intelligent , it was easilie discried ; at length , when he saw his Cofers well crammed , and the way for his return cleered by the decesse of one Pope his back-frend , and entrance of another , who had been sometime his familiar acquaintance , and having got leav with his bag and baggage to be gone , he then pluckt off his Visard , laid his Mask as●de , and apparentlie discovered , especiallie so soon as he was got over to the other side , what in heart he had formerlie been , while 〈…〉 e lay lurking , like a Snake fostred in the bosome , or V●per enclosed and nourished in the body and bellie of our Church . And thus much shall suffice for the discovery of his good affection to Rome , and endevor to press a necessitie of adhering to some such Church as they profess theirs to be , howsoever he profess that he is no Papist . For whereas he saith it is most fals , which some have charged upon him , that he is reconciled to his Popish Priesthood ; It may well consist with ought here related , there may need no reconcilement , if having brought it over with him , as an indelible character , he still retain it , as it seemeth he makes account , that he did , and doth ; when by vertu , thereof , he braggeth that he hath power to disposses , and drive out devils , and cure strange diseases . For to this purpose toward the close of his Sermon no Sermon ; he tels his Hearers , that , Did the Witch cleav to them , or the Devil actuallie possess them ; some strange disease assalt them beyond the Physician , some lamness forsaken by the Surgeon cripple them ; he might produce , not a Simon Magus with his Characters , or an Apollonius , &c. but a poor Charactered man , to do something for them in the Name of Christ , which is not according to Gods ordinarie course . Of which his vain pretension , and his freqent vaunts thereof being by letters minded and admonished , he returns this Answer , The Charactered man you speak of , gives God the glorie of those Trials of his Character , which you contemn . And what Character is it , that pretends and professes to have such extraordinarie power and faculties annexed unto it , but the Character of a Popish Priest ? which therefore he acknowledgeth still to retain , tho he will not be so termed . Hence also it is , that howsoever he grant that manie Papists have misled Scripture in their inconsiderate labouring to prov the single life of the Priests to be of Divine Command ; as also that some Priests were maried in the Ancient Greek Church , and the first Mariages of such persons were allowable in that Church ; Yet that himself being a member of the Western Clergie , hath experimentallie foundlittle outward , and less inward comfort in Mariage . In which words whether he do not manifestly intimate himself to be a member of the Clergy of that western Church , which inhibites her Clergie-men mariage ( that is in plainer English , a Romish or Popish Priest ) and is therefore scrupled in his conscience concerning his Mariage , I shall leav it to anie man of understanding to judge . Again , albeit he protest solemnly in the sight of God , that he is no Jesuit , nor ever was ; and that his heart is , and ever was extremely averted from the practises of pragmatical Jesuits , and that he de fies , renounces , and abhors all the deceitful dealings of Jesuits . Yet am I well assured , that he cannot free himself from the just charge of practising Jesuitical tricks , in sending out his Emissaries , who ( according to the Proverb in common use wi●h the Arabes , Qi afferunt ad te ▪ auferunt â te , they that bring tales to thee , carrie tales from thee ) to underfeel and undermine men , repair to them with counterfeit errands ( which he denies not to have procured to be done ) and return back from them fained answers , and falsreports , unlesse they have been coine● , or forged rather by himself , and then fathered upon them . He writes himself Rich. Carpenter Independent . And yet , against the Brethren of the Scotch Mist , as he styles them , i that with such a noise exalt the perfection of their paritie , he maintains a Dependencie and subordination : as also he professes to k Believ ( he hopes ) with divine Faith , that Episcopacie is de jure Divino , and that l Bishops were instituted by Christ himself , and m had sublime Thrones , erected in Churches by Primitive Institution ; as also n that there is a strong necessitie of such ; and * the Church of God being a well-ordered Army , is uncapable of a general paritie . Yea herein he runs on , or out rather , so far , as to avow that , in that saying of Jerome , o Ubi non sacerdos , non est Ecclesia ; Where there is no Priest , there is no Church , by a Priest is most certainlie understood a Bishop . Thus this miles gloriosus , like a second Pyrgopolinices , hath with one blast of his breath unchurched , and blown away , all the Protestant Churches in France , the Netherlands , Geneva , and their Associates , together with all the Congregations , whether Dependent or Independent , both in Old and New England , Scotland , and Ireland . And observ we here the mans extream partialitie , All the abuses and abominations , blasphemous and Prodigious Doctrines , Superstitoius and Idolatrous practises , tho obstinately retained and maintained in the Romish Synagog and in a General Convention of their chief Clergy-men by the Popes Autoritie assembled , and held , the most of them confirmed , with an Anathema to all those that shall dare to impugn or oppose anie of them , ar not of force sufficient to unchurch her , as this her Advocate avers , whereas the bare want of a Bishop is with him sufficient to unchurch all those famous and faithful Churches of Christ , and Congregations of Gods people . And either he must be a Member still , and a Priest of the Church of Rome , by his own grounds and grants , or else , for ought I see , of no Church at all . Mean while , if we demand of him why he styles himself Independent , as his frend Lilie saith concerning his assuming the Title of Merline , that he hopes anie man may name himself as he pleaseth ; so makes he also in part answer , that whereas Hereticks and Schismaticks give him names at their pleasure , he presumes that he may have leav to name himself by what Name or Title he shall desire to be modestlie called ; but with all , telleth his Reader , That the chief Doctrines that he proposeth , he will defend to have been formerlie defended and proposed by the most lerned Divines in England , and now to be recommended to the people by the most popular Independents . Thus then according to this Autors own Riddle of his Sermon no Sermon , may be said of himself , that he is Papist , and no Papist ; a Protestant , and yet not a Protestant ; a Popish Priest , and no Popish Priest ; Jesuitical , and not Jesuitical ; Independent , and not Independent ; that which in some sense he saith of himself , an Amphibious animal , or a Chimera , made up partlie of Papism , partlie of Protestantism , and partlie of Independencie . In two things especiallie he is just of the same stamp and temper with his frend Lilie , who hath good cause therefore to like him the better ; And it was reported abroad that he had received money of Lilie to write in defence of him against my former Vindication ; which being told him by a frend of mine , occasionallie meeting him in the street , he acknowledged that he had been indeed lately with Lilie , who had spoken to him his pleasure of me , but that he was resolved not to write in defence of him , because he knew his practise to be condemned in divers Councels , whose autoritie he regarged more then anie privat mans opinion . But howsoever behind Lilies back he give in his verdict thus against him , which peradventure he wil not do to his face , yet in some things he and Lilie so exactlie resemble either other , that were their parentage uncertain , and were by conjecture to be gathered from their similitude of disposition and demeanure , they might well be deemed , like Pla●tus his Menechmi , to be gemini germani , two twins of one birth , or at least , fratres uterini , both births of one bellie . The one good qalitie , wherein they ar so like either to other , is , that the manner of them both is rather to rail and revile , then by arguing and reasoning to refel and refute : The other is , their extream malice and rage against the Presbyterian partie , the Genevan Discipline , and Calvin by name ; both which may easilie appear of this latter ( for of the other enough hath been said and shewed alreadie , both in this , and in a former Discours ) as well by that parcel of stuff , that his frend Lilie here presents us with , as by other passages also abundantlie , yea luxuriantlie , in other his writings elsewhere . It is a rule in the School , that Amor est odio prior , & odium ex amore oritur , that Love ever goeth before hatred , and all hatred springs from Love. Therefore do wicked men hate God and his Law , because they love themselvs and their corruptions , which God by his Law doth cross , controle , and endevor to courb ; and it is by a grave Writer well observed , that men are many times eager against some , whom they either deem , or would have deemed delinqents , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rather out of self-love , then anie hatred of evil , because they stand in their way , or in their light , in regard of their ends and interests , or because they oppose and thwart them in some corrupt courses , that they are stronglie addicted to . And this seems to be the ground of this mans extream malice against the Presbyterian partie ; he pretends indeed to hate them , as Gods enemies ; but can he shew , wherein as Presbyterians they are such ? and in regard of such abominable actions as he knows by them , but he tels us not what they are ; but the main ground of the quarrel seems rather to be because some professed Presbyterians have assayed to discover some of his trains , or to deliver the matter in his own terms , because Presbyterians as Presbyterians , have ( as he dreems ) been hurtful , and injurious to him ; which what English to make of I know not well , unless his meaning be , that all the Presbyterians in the world have so delt with him ; for he is not ignorant of the Axiom , qod convenit tali qatenus tale , convenit omni tali ; and therefore his spleen is accordinglie such against them all in general . I remember to have read long since a saying in Jerome , tho in what work of his now I remember not ; and it comes the oftner to my mind , because I observ the practise of it so rife in affairs ▪ as well publike , as private . Multi eliguntur , ( and so praeferuntur ) non sui amore , sed alterius odio , Manie are chosen ( and so in choice preferred ) not so much out of love , or good affection to them , as out of hatred and dis-affection of some others , that stand either in opposition to them , or in competition with them . And just so is it with this man ; He professeth to hate Presbyterians and Anabaptists as Gods enemies , with a perfect hatred ; But the Presbyterians most especiallie , whom to depress therefore , and debase as much as possiblie may be , he cares not whom he sets up and prefers before them , Anabaptists , Schismatiks , Hereticks , and whom not ? Against the Anabaptists he writes most bitterlie ; and yet that he might not be deemed to cast them behind the Presbyterians , Altho , saith he , I bind up the Anabaptists into this heterodox fardle , yet I engage my self to make it shine as the Sun , that manie Anabaptists are the propugners and maintainers of manie excellent and divine truths , and are more justifiable before God , and more sufferable with man , then Presbyterians and strict Calvinists . Again , of Heterodox Sectaries , and Separatists thus ; Brethren , It burns in my bowels ▪ and I cannot hold it : Some called Separatists , and they are so , and more then so , as separating from the Church , not in Communion onelie , but in Faith also , are better marowed , and more Evangelical , then these Pulpit Ignes fatui , foolish Fiers , then these Teachers ex argilla & luto conficti , of dirt and clay . And that you may not mistake him , or make doubt whom he means by these foolish flashes , and dirty Preachers , to let you know in plain terms , they are the Presbyterians and Calvinists , whose Doctrine he had in most odious manner traduced and exagitated before , he subjoyns immediatlie this scoffing passage , which may well go for a specimen of his mysterious Interpretation of Scripture . He that compares the Independents with the Presbyterians , compares the Nephilim , or Giants that made others to fall before them , with the Pygmey Archers on the Towres of Tyre . For the Presbyterian Archers have crawled up to the top of a little Tyre lerning ; but the Giants independing of Tyres and Towres are so well grounded , that the P●gmies dare not come down to them , and meet them on eaven ground , and the Independents may cry and hollow it up to the Pygmies on the tops of their Towres , that the Presbyterians at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Septuagint , Monsters divided between Men and Asses ; and the Satyres of the English Bible ; and might plead with reason , that these Asses have formerlie drunk up the Moon . Thus , to curry favor with the Independents , whom he would fain close with , he courts them . As for the Presbyterians , he can find no language foul , or broad enough to belch up against them , or spew out upon them ; whom therefore in both his Rabblements fraught with Ribaldrie he bedawbs and bespatters with these , and other the like Satyrical and scurrilous Titles , a Scotch Pharisees ; b Scotch Manichees ; c Scotch Barnacles ; d Scotch Balaks and Balaams with their speaking Asses ; e Brethren of the Scotch Mist ; f Jockey Preachers ; g Tincking-toned Presbyters ; h new-found Pulpit men , black Knights of the blew Bonnet , that would tuck up all powers under a Geneva girdle ; i Pulpit Petifoggers , Saint-mouthd things , in a brown , or blew covering , * low sqare Knights of the round Hoop ; k with a Montebank boldness , and tumbling devotion shewing tricks in a round Hoop ; l Pulpit Meteors ; m Jewish Cabalists ; n Kirk Sea-monsters ; o Hungrie Dogflies ; p Northern Locusts ; q home-spun Jesuits ; r the Devils Janisaries . Thus he , who reqires forsooth , as you heard before , of those that deal with him , to forbear , and banish all undecent , foul , and filthie language ; and yet would not have anie to be scandalized with these overgone , or overgrown expressions ( so himself terms them ) for so foul he saith , are these Presbyterians , that his tongu wants words , and colours to pencil them , and black is not black enough for them : Whom therefore he rejects as upstarts , and as the causes of Iliads of Ills , and Myriads of mischief . And of whom having first thus averred , not sparing to abuse Gods glorious name thereunto ; What abominable actions , notoriously opposite both to Justice and Purity , have both City and Country discovered to me in the lives of Presbyterian Ministers , and my toung never yet received an order from my heart to tell them ; the glorie of God thereafter may command a discoverie ; he thereupon addresseth himself unto them in these terms ; Go then , ye Presbyterian Ministers , with your lyes of Defence , lyes of Offence , whole lyes , half lyes , qarter lyes ; lyes with heds , but not with feet ; with feet , but not with heds ; lyes with neither hed nor feet ; lies that are all bellie ; short lyes , long lyes , lyes of a middle size ; lies whispered , and loud lyes ; lyes of any bredth , of any length , of any bigness , a ly that plays or sings the Tenor , a mean ly , and a base ly ; lys of all sorts , of all colors , of all fashions ; a ly , will ye buy ? lyes that still and ever ly , and never ly still . And is not this down-right ranting , and raving with a witness ? or is not the man , think we , not staring , but stark mad ? yea so far gone , that as much of the drug he prescribes to the Classical Asses , as all Anticyra is able to afford , will scarce bring him into his right wits again ? He tels us , that The violent motions of Spirit Jesuitical and Presbyterian cannot be of God. And whence , think we then , are these motions of the Spirit ? but to salv this , and save himself , he asks elsewhere , Is there not a godlie violence , and a religious vehe mencie ? But how little of God , or of Religion in all this , letanie say , that is trulie godlie , and sincerelie religious . Ad hereunto his Lucian-like Dream , how one in his sleep thought he saw the Presbyterian come dancing in a Mask with his Puedish in his hands , and our Gib Anabaptist as round as a hoop dancing to him , grapling with him , pulling it from him , and furiouslie dashing it against the ground : And the interpretation of the Dream , That the Presbyterians have stamped and hissed away the use and virtu of the Sacraments , and the Anabaptists have folowed them at the heels with a trip . Ad also , that absurd , immodest ; unsavorie and irreligious scof , wherein playing upon the word Kirk , not peculiar to the Scots , but common with them to the Dutch high and low , beside others , and framed from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods-house ; but he would have derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a tail , and abusing the terms used in the Greek version of the sacred Hymn ; he saith of these black Knights of the blew Bonnet ( as you heard him before stile thhem ) that David gives a fair-foul Image of such Night-Ravens , Psal . 11. 2. when he saith , they shoot , as the Septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as another would interpret it , in Scoticis tenebris , in the Scotch darknes of their souls . ( Is not this a most detestable abuse of Gods Oracles ? yet he adds ) He that wil please himself with this Northern point , may cheerfullie do it , and yet not over-act . For they creep out of their holes in the darkest night , and run here and there in great multitudes , like that living and busie dust on a Pismire-hil ; everie where carrying their Kirk behind them , that is , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their uglie tail , which they wag and fawn upon the sillie dul-eyed people , that kn●w not a hed from a tail , with shaking the Kirk , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Churches , which they would set over the Hed , even to the ruin of thousands . And this scurrilitie so pleased him , that he must needs have it up again afterward with a further absurd toy annexed to it , where he saith , The Scotch Imp in his Pulpit-fort drives furiouslie in the qest of gain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tail , which putteth me in mind of the Kirk , is allied n●erlie to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain lucre . I remember , that while I lived in the Citie , there was one Hen●ch Clapham , that had been sometimes a Separatist at Amsterdam ; but afterwards coming over and pretending to be converted by Judge Anderson a professed enemie to all Puritans , became then as furious a Preacher and Writer against the Presbyterians as ever he had been against the Prelates before , as wel in the Pulpit , as in his Pamphlets ; whatsoever the subject matter was otherwise , just in the same manner as this man doth , ever anon scoffing and girding at them . And his scurrillous carriage in this kind growing so gross and unsufferable , that he came at last to be convented in the High Commission Court , B. King , when he was to pass his censure upon him , spake to this effect , that there were two sorts of people that justlie deserved a sharp and severe censure , the one was of those that brought the Pulpit upon the stage , the other of those that brought the Stage into the Pulpit ; and these latter ( in which rank he reckoned the partie then to be censured ) were well worthie of as deep a brand as the former . And trulie in either of these kinds , which the Bishop observed , Mr. Carpenter hath not failed to play his part . In the former when he was among the Papists and Jesuits abroad ; For so himself informs us , that when he made a Latin Play among the Jesuits , he acted the part of a Minister , and preached upon the stage ( telling us with all on what Text he preached ) moving excessive laughter at ●veri● word ; as also , that at Rome he composed a Play of a mixture of English and Latin ( such as his Sermon no Sermon is ) wherein he p●r●onated a Minister , much prophaning the words and phrases of holie Scripture : And again , that at Rome he acted the part of a Minister , a Chang●ling , a T●rk , and a Devil , all in one Comedie of his own composing ; whether the same with the former , or some other , he saith not . But thus ye see how he brought the Pulpit upon the stage , when he was among Papists . W●ll ye see how he brings the stage into the Pulpit , now he is among Protestants ? To what you had before , take further these few passages ; Search into your bosomes , O ye men of the Pulpit , ye Jockie Preachers . And , They should leav a● Peru the Monkeys , and Apes , with their bad faces of their own making , and the Parat with his vain Tautologies and Repetitions . Qam tandem haec , Tragoedia an Comoedia dicam , habitura est Catastrophen ? I cannot stay here , majora molior . Qasi aliud agens , as treating of holie things , and looking ( good Man , sweet Man● , heavenlie man ) an other way , or towards Heaven , he wounds the Superior Powers with collateral senses as with side-blows , and in everie Sermon , for penurie of sound matter , damps the void and aerie brains of the people with high reasons and businesses of State. Again , These New-found Pulpit-men , Black-Knights of the Blew-bonnet , well , feathered outwardlie , but Adamites in understanding hope devoutlie , that verie Atlas will run away , and the Heaven of Superioritie and Government , with all the Larks in the Aier , come down to them . And , They use the white Geneva Wand in their Hands , as Pallas doth in Homer , who makes wondrous sport with Ulysses a little man ; he is now smal , wrinkled ragged , and torn , and scarcely tru , but she having graciouslie touched him with her white Wand , he is now again tall , and of a goodlie favor and Personage . And now the gallant man hath hair of a violet , purple , or sky-color , and the verie same is a sin and no sin , as these trime Saints are ( it is their own sweet phrase ) conscientiouslie moved to teach that day . And the same Text and Sermon onelie new vampt are fitted for a new leg and walking , and stretched , as teeth , and all being put to them for the retriving of a contrarie purpose , with a little handling of the matter betwixt ; Verilie , even so it is , dear brethren , there is Scripture for it : And , Verilie , my dear brethren , Is it not so , there is Scripture to the contrarie , even the Scripture used formerlie by our Adversaries . And thus the miserable people , tho they hear contrarie sounds from their mouths , yet hearing still the same sound from their Noses , are themselves led by the Nose . Again , Telling me from a Pulpit in the air , to which I must look up , as if the Pulpit-men came even now from heaven , of Humilitie , &c. and bringing about at everie half turn , Our glorious God ( for so they call him ) Jesus Christ , the Saints , the Lord Jesus be with all your Spirits . And , to heap up no more of this trash , one passage more onelie , These wodden Preachers are as those useless fallings of the wood exercised with the Saw. Might I not just lie fire at them with a Sarcasm ? O sad and bad conclusion of their , Ah Lord , Dear Father , holy God , Father , of all their speaking good in the Scoth tone , and their praying God to do good to this people . O Images of wax , such as Witches make to mischievous ends , call ye this your improving your interest in Jesus Christ ? Lord help us ; Might I not righteouslie compare these men of Clouts with the religious Mountebank in Bromiardus , &c. for I am werie of transcribing , and so will my Readers , I doubt , be of reading so much of this ill-favored stuff , the reliqs , it may be of that scurrilous language that he used upon the Stage , when he personated there our Ministers , and from thence he now brings into the Pulpit . Sure had he ever seriouslie repented him of his acknowledged prophane abuse of Gods Word , and jeering his Ministers in so irreligious and atheistical a manner , as himself relates , he would never have let the reins loose to his tongue , to run out at randome again in the same kind , much less in the Pulpit . I was sometime saying , in regard of some passages , that this piece of his was not unlike to some of Oliver Maylards Postils . But the truth is , that both this his Sermon no Sermon , and that other his Washing Bowl , are no other then as Satyrae Menippeae , or some of Aristophanes his Comoedies with the Interlocutions , or as the Ludi Fescennini , in which they did è plaustro convicia fundere , full of girds , and sqibs , and scoffes , and jeers , and scurrilous expressions , and Satyrical excursions , as of one rather acting a part or varietie of parts and persons ( as he saith at Rome he sometime did ) upon a Stage , then seriouslie and religiouslie delivering Gods Oracles , and soberlie debating Matters of Faith , and such as concern Mans eternal welfare But to draw towards an end , of this unpleasing and unsavoury Subject . In the close of his First Alarm against the Presbyterians , or his Sermon no Sermon , inter alia , he thus subscribes it , By me Richard Carpenter , not a Papist , but a Protestant ; but not protesting against ought , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in anie Christian Church , wheresoever , or whatsoever ; who likewise utterlie disclaim , that I am or ever was , or will be , Jesuit from Rome , or from Geneva . As if Calvin , Farel , Viret , Beza , and their successors in the Ministerie and Church-Government at Geneva , were all no other then Jesuits , and not unfit to be ranked and ranged among , or yoked at least with Romish Jesuits . And as he concludes that his First Alarm against Presbyterians ; so begins he his Washing of the Anabaptist , which he might as well have intituled his Second Alarm against them . For in the Frontispiece of it , ( wherein he presents us with his own Portraiture ) he sets on the top of the Page , the Jesuit Lion-mouthed ; and close by him the Presbyterian Dragon-tounged ; for so himself expounds the figure . And again in an Advertisement , sub-joyned to the main bod●e of his Book , towards the latter end of it , to shew how implacablie he is disposed toward this Presbyterian partie , he thus defies them , and denounces War against them , still yoaking and conjoyning them with Jesuits ; I. R. C. Sacerdos summi Dei ( some second Melchisedek belike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●o styled ) denounce a holie , scholastical , literarie War , against all pragmatical Jesuits , and against all factious Geneva Jesuits . But his literarie War we need little to regard , especiallie considering what manner of weapons he fights with . There is one thing more that I shall adde , and there an end ; yea there would be an end , had these men ( his frend Lilie and he ) their wils , when they had made an end of us . For howsoever , of the ordinarie Anabaptists , he saith , tho he be sorie to say it , that they speak nothing but Fire and Halters , and Puniards to all that endevor to try them , and their opinions ; yet he being no man of bloud , he finds it checkerd in his Ordination , that he may not yeeld anie concurrence to the shedding of bloud ; And indeed in that Worthie Councel so much craked of for the Popes uncontrolable power , said to be held under Pope Sylvester at Rome , there is a Canon inhibiting anie Clerk to enter into anie Court , qia omnis curia à cruore est dicta ( and yet for all that they can find out ways and wiles enow thereby to shed blood in abundance , and so did when time was among us , notwithstanding their Ordination ) and he desires therefore only to have them fairlie convinced of their foul errors by Argument : Yet concerning the Presbyterians , that he may shew his concurrence in depth of malice with his frend Lilie against them ; as the one cals for a general massacre of them , so the other in his Sermon no Sermon , having spoken , as I have formerlie related , of the Church of Englands fourth and last issu , the poor and bare beggarlie Presbyter , left by his mother to shift for himself , he is so liberal to him as to beqeath him such a Legacie , as his good frend Lilie would be verie loath should be withheld from him ; I leav , saith he , these hungry Preachers ( his Picture indeed shews him to be none of those starvlings , but to be fat , and well fed ) as I found them , tearing all with their Kites feet , and Eagles claws , or as I have hunted them , untill I find them as the crafty Fox hung up in the Warren by the teeth , with self-industrie , among the ded vermin : So that had these men the sword in their power , and the halter in their hands , we might easilie deem what the Presbyterians doom and lot were like to be ; what he saith the Anabaptists speak , would too soon in likelihood be put in execution ; for how poor a curb the Popish Ordination is to keep men from being bloodie-hearted , and bloodie-handed , the examples of Gardiner , Bonner , and the main bodie of the Popish Clergie in those Marian times here among us ; as also of the late savage and prodigious butcheries and massacres exercised and executed in Ireland of late , wherein the Roman Clergie were prime both incendiaries and actors , will over-evidentlie evict . And might it not justlie make people to suspect , that there was some Munsterian business under-hand abrewing amongst us , when these two Associates , the one a Star-gazing Wizard , who pretends his Dictates to be taken out of the Celestial Records , and to be not so much uncertain Predictions asundoubted Prophesies , dares to call for a general massacre of the Presbytery , yea indeed of the Ministerie : And the other a Characterd Priest , a most bitter Traducer , and utter Renouncer of our Presbyters and Preachers , as no other , nor better then the Devils Ianisaries , less justifiable before God , and sufferable among men , then some of the worst sort of Separatists , and Sectaries , dares profess to expect to see what the former calls for , to be put in execution ? We want not those that preach , that no thorough Reformation can be , untill our present Ministerie be wholie removed , and the qickest and surest , tho the safest , I dare not say , way would be , not by throwing them al out , as some it may be have deemed , but by taking them all away in such manner as these men suggest and expect . For herein Lilie , and this his intimate friend concur and accord , that as Lilie , howsoever he pretend a disaffection to the Presbyterian partie onelie , yet his malice extends it self unto the main bodie of our Ministerie , nor can he so conceale it and keep it in , but that in some passages it hath broken out , and bewrayed what lay inwardlie smothered in his heart . In like manner is it with this man ; tho he set up the Presbyterie as a Mark or But at which to level and discharge his virulent shot , and envenomed shafts , yet his aims and intentions ar far wider and of larger extent , and do now and then discover themselvs , in glances at our Ministers and Preachers in general , such of them especiallie , as ar eager and zealous for sound pietie , and against Poperie ; that which as in divers other places , whereof some above mentioned , plainlie enough appears , so most palpablie toward the end of his Sermon no Sermon , where giving Directions to a Christian soul , what cours to take for its safetie , he useth these words , Say to the flesh , Thou art meer birdlime ; to the world , Go dirt ; to the Devil , I have too long been thy slave . Say to these Preachers , ye are ignavum pecus , a dul kind of cattle , ye have lerned a tumbling trick with the lip and tongue ; but for action , you know not the behavior of zeal , humilitie , charitie , or of anie tru virtu ; and I will rather ire ad genua praetereuntium , beg my bread of all others ( or as his Latin imports , at the knees of passengers , in the most abject manner by the high-way side ) then close with you . Thus as out of extream hatred to the Scotch Presbyterie , he solemnlie professeth , that whereas in the old Orders of Baptism , the Catechumenus did first publicklie make his Abrenunciation of the Devil and all his works , with his face turned towards the West : for me ( saith he , for ye shall have it in his own terms to a tittle ) I will speak it aloud , nec comprimam me , Be I fancied an Energumenus , Competens , Catechumenus , or Neophyte , or what men of low knowledge please to scribble me in their fancies ; I will utterlie renounce the Devil and all his works , while our most merciful God continues to me the commerce of breath betwixt the Air and this my mortal bodie , with my face turned toward the North. So here out of a parallel affection and disposition of heart and mind towards our Ministerie , he would have our Preachers by every Christian soul renounced and abandoned together with the Flesh , the World , and the Devil . How like Lilie to a hair ? So that as himself relates of one , that after the view of one of his Books , he said no more of it but onely wrote on it , Spalatensis ; so of these two , out of which most here hath been extracted , no more needs to be said , save to write upon either of them , Lilie . Thus having done somewhat more , I suppose , then M. Lilie looked for , and more it may be then he desired , more at least then he reqired ; I shall come at length to grant his bown , and to give my Reader in as good English as I may , what he out of Mr. Carpenter hath presented him with in Latin. The Epistle it self is at the latter end of his later Work. The Inscription of it , as Lilie gives it , To the Lunatik and Chimerical Classes , which term of Classis , he elswhere saith is a dismal and odious Name . In it ( as Mr. Lilie tells you ) he tells the Classical men , that they are fraud , a lye , emptiness , an Idol . Again , infected , unpolished Physicians , exact Asses , and Classical Asses ; and towards the end , taking his leav of them . You of the Calvinistical Sect , a Sect dissected , subsected , and resected ; I wish you together well in your wits , and your pates with Ellebore throughlie purged . Thus , have I fulfilled Mr. Lilies reqest , the rather that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex fimbria de text● , by those thrums and threds that he hath pickt and puld out of it , and by those snips and shreds , which as for paterns he hath pared of it , the Reader may judge of the whole piece , what manner of stuffe it is ; for it is in this regard eavenlie wrought , all the Epistle of the verie same tenor , à capite ad calcem , from the one end to the other ; whom also for the same purpose I have the more liberallie presented with some more then good store of his chips , that by them he may lern what kind of timber it is , whereof the main frame and fabrick of his out-works raised and reared against the Presbyterian partie doth consist . To conclude all ; I shall take the boldness in all Christian submission to address my self unto those Powers that are in highest Autoritie with us . Unto whom mine humble suit and earnest reqest shall be , that they would be pleased , not slightlie , but seriouslie and advisedlie to weigh and consider , whether it wil● stand with the Honor of the State , to suffer a solemn Assemblie called together for Advice in Ecclesiastical Affairs by the Parliament of England , when it was in its prime , and consisting not of such Ministers of the word onelie , as were by them well esteemed , but of divers choice members also , out of either House , as well that of Lords , as that of Commons , selected , to be termed , a Flea-bitten Synode , an Assemblie of Royston Crows , or Friers of both Orders , black and grey , by a base Varlet , that lives by cheating of people . For in qoting of it with approbation , he makes it his own . And as for the Autor of it , his Satyres ( it seems ) dance in the dark , as the Autor of Fur paedestinatus saith the Dancers , do at Geneva ; whereas this fellows Merlins Fly abroad in open day-light ; yea , if the father and breeder of them may be believed , flye out over sea , into all parts of the world , to the dishonouring of our Nation , by that ribaldrie , wherewith they are so full fraught , in all States and Churches ( those among the rest so notoriouslie traduced and abused in them ) whersoever they arrive . As also that it may be dulie and deeplie pondered , whether it be in like manner consistent with the Honor of our State , to suffer that Ecclesiastical Goverment , that was not onlie by the vote of the major part of that Assemblie recommended to the Parliament as agreeable to Gods word , and by joynt consent of both Houses so approved of , and setled in some places neerest at hand with us , and that before those exorbitant courses that of late have been charged upon them ; but that is also established in the Dutch and French Reformed Churches , and that of Geneva , with those other adjacent , and in joynt combination with it , and hath with allowance of publike Autoritie , even in the greatest height of Episcopacie , been exercised in those foreign Congregations among us ; and not so manie Reverend , painful , and faithful Ministers of Jesus Christ , and his Gospel , of our own onelie , but such also in foreign parts as the Lord hath so far forth vouchsafed to honor and grace , as to make them chief Instruments of demolishing the Kingdome of Antichrist , and of purging the Churches , both at home by their Ministerie , and elswhere abroad also by their savourie writings , and wholesome advice , and whose Names are precious in all godlie mens minds ; to suffer , I say , such Churches , such Church-government such Ministerie , such Ministers , to be so immodestlie , ignominiouslie , scurrilouslie , satyricallie , opprobriouslie , and contumeliouslie traduced , by a couple of I know not well what I should term them , scoffing Lucians , sure I may , a common Cheater the one , an amphibious , as in some sense he terms himself , an amphibolous ( I am sure at least ) creature , the other ; and , if I might presume so far , to have it at least thought upon , whether the Agents for those States and Churches that are thus notoriouslie abused , might not in justice and equitie reqire to have such scandalous writings pass the fire by the Hang-mans hand , and some kind of reparation for the wrong therein done them from the Autors of them , as being such slanderous traducers , and notorious abusers of their Ministers and Ministerie . But this with the whole Address I shall leav to the pious and prudent consideration of those whom it concerneth , therein to deal , as they shall desire to have their own good names preferved , and persons by God protected , for the procuring whereof one hopeful way may be , by the vindicating and righting of those Gods faitful servants that are wronged in either kind . POSTSCRIPT . WHile this Discours was at the Press , and almost wholie wrought of , I had notice given me that a Book of one of Lilies Complices was fresh from the Press come abroad , wherein somewhat was concerning me , and my dealing with Lilie . Desirous I was hereupon to see what it might be , and having got a sight thereof , I perceived by the Title , that it contained a short System of Astrologie , with a pretended examination of a Book of one Mr. Brain , written ( it seems ) against Judiciarie Astrologie , The Autor whereof is , I suppose , able to defend his own work . But to it I found prefixed an Epistle Dedicatorie thus superscribed : To the Reverend Father in Presbyterie , Mr. Thomas Gataker B. D. Jo. Gadburie dedicates these his Virgin labors . In this Epistle he professes to dedicate his Book to me for my better Information in the principles of their Art and Profession , referring me withal , if this give not satisfaction , to Mr. Lilies Introduction , from whom in vain still I reqire a proof of those principles . And in it seems all to anie purpose contained , that concerns me , being all , under two heds couched , to this effect : 1 That in my clumsie Annotation , and buzardlie Vindication , ( so he is pleased to array them ) I have much scurrilbus language , and horrid imprecations , against men whom I know not , as Wizards , Witches , dealers with the Devil , Hel-hounds , Sycophants , and a thousand more non-Gospel phrases ; Concerning which I shall refer the Reader to what I have written in those two pieces , not doubting but that upon the reading thereof , and this my last together with them , he will easilie be induced to let Lilie and Gadburie , what ever he be , to strive together for the Whetstone . For the particulars here recited . Tru it is , I term Lilie , Angel , and Behmen , Wizards , that is , I call a Spade a Spade ; their Writings , by which they are too well known , shewing them to be such , and from one of Lilies Advocates , who pronounces those of his Profession , that give out their Dictates , not as meer conjectures , but as matters of certainty , as Lilie doth his , to be no other then Magitians , that is in plain English , He-witches ; I conclude Lilie , if his Advocat speak tru , to be such ; of Lilies traducing Calvin , I say , that the snarlings of such Hel-hounds ( and what other 〈…〉 ar they , whose toungs are set on fire from hell ? Jam. 3. 6. for the Toung and the Pen are herein the same ; as Tertullian de Idolol . shews from that , Luke 1. 63. He wrote , saying ) can no more impair the splendent lustre of Calvins repute , then the yalping of maungie Whelps , or mungrel Curs , can the light of the Moon ; for his dealing with the Devil , to let pass what himself professes of Angels , with whom he hath dealing , and from whom he receivs Informations , which unless he fain onelie to gain credit to his practise , whether they be good , or bad ones , all that are not stark blind may soon discern ; for that and his sycophancie , what I say , and how justlie , his own Works that I deal with will sufficientlie discover and shew him to be , what Paul saith of Elymas , Act. 13. 10. and Christ of the Jews , Joh 8. 44. But for these things , I shall refer the Reader to my former Vindication , and to this latter Discours together with that , and in this more particularlie to Page 61. 2 The main matter , that this man thought to strike home with , is this , He gives me notice ( he saith ) of ashrewd slip in my Vindication ; and what is that ? In page 57. I say , that I made my abode in the house of a vertuous Gentlewoman , when I was young , whose Husband did , as I pretend , invite me thither to teach him Hebre 〈…〉 . And 't is tru , I say , that I abode sometime in house with a religious Gentlewoman ; and so I did , with one , a verie plain , sober , grave , modest Matron , a discreet Mother , diligent Nurs , and pious bringer up of manie children , as vertuous , religious , conscientious , humblie minded and demeaned a Gentlewoman , as I have ever in all my life been acqainted with . And it is likewise tru , that upon reqest made by the Gentleman her Husband to a grave Minister his neer neighbor riding over unto Cambridge , to make enqirie there for one , that might further him in his Hebrew , and instruct his familie in the Principles of Religion , I was by some of his acquaintance in St. Johns , where I yet then abode , at his motion , recommended to the Gentleman , and entertained by him thereupon to that purpose . And I shall the rather here digress a little , to relate both mine own employment in that familie , and the constant usage of that worthie Christian Gentlewoman , in regard of that vile calumnie , wherewith this wretched wretch ( for such he herein manifestlie discovers himself to be ) endevors , upon not so much as anie probable , or colourable ground , here to aspers us . At my first access to the familie , and entertainment there , beside my confereuces with the Gentleman at such times as he reqired ; I used to pray morning and evening with the familie , and in the morning to read withall some portion of Scripture ; and after some time , at the Gentlewomans motion , to spend so much time as could well be spared in explication of the Text , where anie difficultie occurred , raising of some few instructions , and making brief application thereof . In this manner within the short time of mine abode there , not much above a twelvmonth , I went over all the Epistles of the Apostles , the Prophesies of Esay , and a good part of the Book of Job , which practise so continned , both verie much improved mine own skill in the Tex● of Scripture , which I usuallie read out of the Originals , and gave much contentment ( beside the benefit accrewing to the rest of the Familie ) to the Gentleman and Gentlewoman ; to him , by giving him occasion after the Exercise over , to enqire of words and forms in the Originals , which he had usuallie at those times before him ; to her , whose constant w●nt was for some time in the day , to retire her self , and with her eldest daughter a young Gentlewoman , of a pious disposition , qick apprehension , and exceeding good memorie , to recollect , and ruminate between them on those things which had made up that morning their spiritual breakfast . And this cours she observed assiduouslie , till laid up suddenlie by sickness , and shortlie after translated to the place of her eternal rest and bliss . And so much concerning that pious soul , that precious Saint , whose principal joy and delight was in Gods word . That of Jerome , whether to L●t 〈◊〉 or Furia , or some other , now I remember not , A 〈…〉 Scripturas , & carnis vitia non amabis , was verified abundantlie in her . Her excellencies consisted not in anie outside of bodilie feature ( that might well be said of her in that regard , that Seneca sometime of a Philosopher of his acquaintance being a man of a werish bodie , Anima illius malè habitat , that her pretious soul had but a sorrie house to speak of to inhabit ) nor yet in external semblances , and affected flourishes ( far was she from anie hypocritical ostentation ) but in a gracious inside of sound and sincere pietie , the power whereof appeared in an eaven tenor of strict , discreet , and circumspect walking , with all meekness and mildness of spirit : In so much that even the Devil himself would never in all likelihood have had the face to raise such a foul surmise of her among those that knew her , as this impudent imp of his hath assayed here to fasten upon her , not having in likelihood had anie the least notice of her , being dead , it may be , long before he was in being . Yea but , saith this fellow , You that pretend to have been invited thither , to teach the Gentlem●n Hebrew , do yet in page 33. profess to have little skil therein your self . Tru , in regard of manie other , or of anie consummate and exqisite skill therein , I willinglie confess it . Upon occasion of Lilies telling me that I should ere long have an exposition of the Text in Jer. 10. 2. of one far surmounting me in the knowledge of the Oriental toungs ; my words are these ; Much skill in the Oriental toungs I never did , nor do profess ; a little smattering onelie in the Hebrew of the Bible I do acknowledge ; neither needs there anie great depth of skill in these Oriental languages for the expounding of that Text. And what I then had , was sufficient to afford the Gentleman such help and furtherance in that kind as himself reqired ; a proof whereof he was pleased to take , by reqesting me to read in English out of the Hebrew a Chapter of his own assignment , while he had his ey on Junius his Latin Version ; which I then did , and was able not long after my departure thence to my place in Sidney Colledge then consummated , to salute him with an Hebrew Epistle , therein inciting him by divers Arguments to proceed in that studie . Not doth it argu , that my skill in that language is now less then it was , because I now thus speak . It is an undoubted truth , in Divinitie , in Philosophie , in a● Arts and Sciences , that the greater progress a man makes in the knowledge of anie of them , the more he comes to discover his own ignorance in them , and how far he comes short of perfection therein . Hence that of the Apostle , 1 Co● . 8. 3. He that thinks he knows ought ( to wit , exactlie ) knows nothing yet , as he ought to know . And this minds me of a notable mistake among manie other , of a man otherwise of no smal lerning , who , whereas Plutarch in that his excellent Treatise concerning the marks and signs of Proficiencie , relateth a merie speech of one Menedemus , who said of those that repaired to that renowned School or Universitie of Athens , that they were at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men , great wisards , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophers , lovers of wisdom , desirous to lern it , after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhetoricians , such as could talk of , and lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meer Idiots , stark fools , or ignorant ones at least ; that which he understood to be spoken , as if the Autors meaning were that , after their arrivival there , they were wont , as we use to say of a Cows tail , to grow downward , waxing daily wors , and further from wisdome the longer they staid there ; whereas his meaning was , that at first having gotten a little smatch of that Schoollerning , they vainlie deemed themselvs men of exqisite skill , but as they attained by degrees to a tru understanding of things ; and of themselvs , so they came further to discover withal their own wants and weaknesses , until at length with Agur , therein trulie wise , to acknowledge , that they were but as bruit beasts , and had not such wisdome as a man ought to have , Prov. 30. 2. But what of all this ? Suppose I had then but little skill in that language , or that little that I professed to have , had been less then it was ; what would this Sycophant ( let me be blamed , yea condemned as guiltie of that crime my self for so styling him , if his practise here do not cleerlie and loudlie proclaim it ) what I say , would this Sycophant hence collect ? will you hear hell it self belching out such stuff , as cannot exhale from anie other sink or sewer ? Were I , saith he , your Antagonist , I should make this construction , viz. seeing the contradiction in your words . In his own brains rather ; for in my words there is none . But what is the construction ? a devillish one indeed ; that your residence there , was not so much for the Gentlemans instruction , as for the vertuous Ladies , and your own satisfaction ; for sure I am , the unhallowed Priests are no more priviledged from the sin of lecherie , then the righteous Judah . See Gen. 38. And that his Reader might not conceiv that this had dropt from his Pen in ●ome sudden heat of passion , or in some merrie jesting fit , but that he is in sober sadness , and serious in the business , and might imagine therefore that somewhat in my Book had faln from me , that might afford good ground for some such suspicion at least , he sub-joyns , In 〈…〉 nest , what ever you had put in the room , you had better have kept this out . Concerning which , tho it be not much to the purpose , to intimate , that neither was the Gentlewoman ever a Ladie ( for it was manie yeers after her decess ere her Husband were Knighted ; whereby it appears that he speaks thus of one whom he knew not ) nor my self , either ever an unhallowed Priest , as he speaks , or then a consecrated Presbyter , one ( I mean ) solemnlie set apart to that ●acred function , when I came to that familie ( howsoever it be tru , that I had the Order of a Presbyter on my part unsought for , without suit or fee everie way freelie conferred upon me , ere I left it ) yet , that I may render to others an account of mine entrance into the Ministerie , as I have here before done of mine entrance into the places of my Ministerial employment , I shall take the boldness to detain my Reader a while with no long relation thereof , and then return to my Task again . The Right Reverend Dr. Stern , one neer of kin to this Gentlewoman , daughter to Mr. Stern a Gentleman of Melburn in Cambridgeshire , was at that time Suffragane of Colchester , and Pastor of a Parochial Congregation at Witteham in Essex , neer unto which place , at Braksteed , Mr. William Aylof , the Gentleman with whom I then abode , sonne to the Judge that had been of that name , had one seat , as another called Britains not far from Romford . At this latter he was residing when I came at first to him ; and there the Suffragane found me , when I had been some good space of time with them ; for travelling up to London about the beginning of October to the Convocation then there held , he struck in by the way in civilitie to visit his kindred there , and coming in unexpected at that juncture of time , wherein the whole familie , save the Gentleman himself , who was gone earlie abroad , was met together for our dailie morning employment , he would by no means suffer it to be forborn for his presence , but understanding from the Gentlewoman what I was , upon what account with them , and what my wonted cours therein , he laid a kind of kind constraint upon me to perform all in that manner then , as at other times I did ; the Chapter which that day I read and opened , was ( I well remember it ) Ephes . 1. After which office finished , and prayer conceived , he had some speech with me , and upon demand thereof being informed that I was not yet in the Ministerie , but intended it hereafter , when God should please to fit me for it , and afford a call to it , the rather because to be ere long Fellow of a Colledge , wherein after some yeers continuance it would be reqired of me ; he both encouraged me to undertake it , and of his own accord offred to ordain me , willing me for that end to repair to him at his return back to his charge at Witteham , which would be toward the Feast of Christs Nativitie , about which time also the Gentleman , Mr. Aylof , was to remov , and so did , with his familie from Britains to Brak steed . Howbeit , considering the weightiness of the business , I held back for some space of time , and hung in suspence , until by advice of some frends at Cambridge , whom having some relation to me , and interest in me , I had by letters consulted , I was earnestlie pressed upon some considerations not needful to be here related , in no wise to let slip the present opportunitie offring it self to me for such an entrance , as by him I then might have ; whereupon being by them also so both encouraged and encited , when the Suffragan about a month after his return visited the familie again then residing at Braksteed neer to him , was pleased to renew his former motion and offer , demanding why I had not since his coming down before that resorted unto him , and appointed me to be with him on the Feast day of Purification then at hand , I accepted of that favor so kindlie and freelie then offred , and afterward afforded . and repairing unto him on the day designed , was by Imposition of Hands of the Suffragan , and another Minister then assistant unto him in the work of his Ministerial employments , therein joyning with him , there and then ordained Presbyter . But this relation for the reason above specified being onely taken in by the way , to return to this Gadburie , and his dealing here both with the Gentlewoman now out of his reach , and my self , may he not deservedlie be branded with the name and note of a most shameless Sycopha 〈…〉 , that of no other words then are here expressed , would make such an inconseqent and reasonless construction , and from no other matter then is here exhibited , raise so vile and abominable , but wholie groundless ; a charge ? yea may it not justlie be deemed , that the Devil , whom herein he doth service to , and hath conseqentlie dealing with , stood at his elbow and suggested such hellish stuff to him ; or , that he dipt his pen in the Devils Ink-pot , when he thus wrote ? unless it be doubted , as well it may be , whether the Devil himself , with all his hellish wit , would ever have offred to pick anie such matter out of those words of mine ; whereout to forge so gross and groundless a slander . But herein withall , as well this Gadburie , as Lili● , both birds of a feather doth evidentlie shew unto what an height his spight and ranco● is boiled up against the Ministerie , when he covertlie styles Christs Ministers unhallowed Priests , & would have them deemed no other then a crew of lecherons creatures . Which terms and phrases discovering in him an Heart unhallowed and ful fraught with the gall of bitterness , and surcharged with a superfluitie of prophaness and ungodliness ( for out of the wast of the heart , as well the Pen writes , as the toung speaks ) no less , if not much more then did that pecuniarie motion made to Simon Peter the Apostle by Simon the Samaritan Sorcerer , as our English renders it , or as the Greek hath it , Magician ; unto which Tribe and fraternitie one of Lilies grand Patrons , as himself relates him , and as is elswhere shewn , doth by necessarie conseqence from Osiander pronounce him to belong ; I shall take my leav of them both , resolving here as concerning them to lay down my Pen , and not to wast pretious time , or soil and foil paper hereafter any further in dealing with their filth ; and referring them onelie to that advice , which that blessed Apostle gave to that wretched and cursed Caytiff , Act. 8. 22. and wishing them to to take it neerer to heart , and make better use of it , then it is commonlie deemed that he did . However , it is yet some comfort unto me , that neither that former Helhound , whom I justlie so termed for his malicious bayting of and barking at that blessed man of God Calvin , and other of Christs faithful servants , could meet with ought in the whole cours of my life to charge me with , but what hath been evidentlie evinced to be notoriouslie untru ; nor this other , as justlie deserving the like note and name , as manifestlie discovering himself to be such , as well by his palpable calumnie , of an utterlie unknown , and nothing less deserving partie , as also by his malignant disposition and affection to Gods Ministerie , can espie , and find no nothing throughout my whole Vindication , whereat to snarl , or whereon to fasten his Cerberian ●ang , save a pretended contradiction of his own coining there , where no shew or shadow at all of contradiction appeers . For as concernig his Qerie propounded to me Page 23. whether I can denie , but that in these late Intestine Wars that hath fallen out that his frend Lilie foretold of the ruinating of the most statelie building of this Kingdome ; nor is it exactlie tru ; nor what this man speaks of manie great Houses ruinated , anie more then what anie ordinarie person might easilie foresee in the hot pursuit of anie Civil war was likelie to ensue ; nor is it anie other then to demand whether his fellow-figure-caster , among a multitude of lies , figments and fancies , hath not lighted on somewhat that fell out as he fancied . Whereof see my Vindication pag. 76-80 . Some few Escapes of moment may thus be amended . Pag. 7. lin . 34. qàm qae p 8 〈◊〉 . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 9. l. 8. as evil , p. 11. l. 22. or ●ow , p. 25. l. 22. and caried , p. 34. l. 9. a visit . p. 41. l. 4. Rand. l. 20. what one l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. at l. 14. marg . p. 379. at l. 28. Chap. 79. p. 3. 4. p 90. a● l. 1. put in the margin , As in his Pre●ace to Anabapt . Wa●ht ; I am a tru Protestant in 〈…〉 ue own sense . FINIS . Notes, typically marginal, from the original text Notes for div A85827-e3340 Sabini qod volunt somniant . Festus . Qaliaeunque voles Judaei somnia vendent , Juven . Menander . Cyril . adv . Julian . l. 7. Plutarch . in Caton . Major . Syrus Mim . De Sap. Constant . c. 17. Jude 13. Prov. 12. 23. Plut. design . profect . Eccles 7. 1. Matth. 26. 7. John 12. 3. Prov. 22. 1. Liv. l. 3. Dio P●us . orat . 46. Greg. Naz. cont . Arian . 1 Cor. 9. 15. Phil 4. 8. Rom. 12. 17. 2 Cor. 8. 21. B●rn . de temp . 74. 1 Cor. 10. 32. Clem. Paedag. l. 3. 11. Julian . de Viduit . c. 12. Aug. ad fratr . erem . serm . 52. Acts 24. 16. Ibid. M. Anton. l. 2. sect . 11. Id. l. 4. sect . 12. & l. 6. sect . 2. 22. 1 Cor. 4 3 , 4. Id. l. 5. sect 3. & l. 11. sect . 16. 2 Cor. 6. 8. 2 Cor. 13 7. Se● . Epist . 8● . Ibid. Id. epist . 113. Epict●t l. 4 c. 6. Anton l. 7. sect . 36. Plut. Apophth . Dio Prus . orat . 47. Acts ●5 . 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●lega●s . Casaub . H●b ▪ 11. 36. J. Capit. i 〈…〉 Ma●c . Ibid. J. Cap ibid. Vid M. Anton. l. 1. sect . 16. & l. 6. sect 30. 1 Tim. 3. 7. Ibid. Ibid. V. 6. Ephes . 4 27. Prov 26. 10 , 12. 1 Cor. 9. 2 Cor. 10 & 11 & 12 & 13. Sen epist . ●2 . Ibid. Id. epist . 91. Plut. de adult . De irá . l. 3. c. 6. Naso Fast . l. 4. P. Syrus . Eurip. Ae●l . Pett . Fons R●g ▪ Jur. Leo Imp. ad Maurit . Ep. apud Grat. Caus . 1. Q 〈…〉 . 1. Jo. Sam. Glos . ib. Aris 〈…〉 〈◊〉 . E●hic . l. 5 c. 1. Anton. Melis . l. 1. c. 16. S●● . de tr 〈…〉 qil . c. 15. Isid . Pel. l. 2. epist . 229. Cicer. ad Luceium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 8. 5. Exod. 31. 2 , 6 , 11 , 13 , 15. Aug. in Psal . 91. & 32. See Vindicat. p. 17 , 18. Thucydid . Greg. Naz. de pa●e orat 3. R. Carpenter , Adve . t. p. 436. R. Carpenter , S●rmon and no Sermon , &c. p. 176 178. Aristot . de gen . annimal . l. 4. c. 3 Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sen. de berefic . lib. 4 c. 26 & 27 Bellarm. de Concil . l. 4. c. 9. & Bishop . ag . Perkins . Method de resurr , apud Epiphan . hoeres . 64. Sect. 28. Canon . Apost . qi dicuntur , can . 13. Concil . Sardic . can . 1. Carthag . 3. can . 38 Brace●● . 2. can 6. pelag . 2. apud Gratian c. 7. q. 1 Flacc. lib. 1. Epist . 11. Hosius in Conc. Sardic . 2 Sam. 10. 5. Plaut . Menaeth . 1. 1. Publ. Syr. Phalaris Epist . 17. M. Antonin . l 7. sect . 74. Ibid. sect . 13. Plut. de vit . Epitcur . Id de convict . trincip . cum Pbilos . Id ibid. Id de Socrat. Genio . M. Anton. l 7. sect . 23 & l. 9. sect . 42. Sen ▪ de Ren. l. 1. c. 2. & l 4. c. 13. Plut. in Apoph . Eupolis Amicis . Dr. Gowge . Dr. Taylor . Dr. Sibbes . Cato Censor . P●ut . in pracept . polit . in Apophth . 〈◊〉 Cat. Maj. Thales . Laert. l. 1. Stob. ●it . 68. Festus . Cicero pro Qu●● . Mr. Jos . Simonds . Mr. Edw. Goodal . Mr. John Grail . Hesiod . Flac. 1. l. Sat. 4. Plut. de Adul●● dignosc . Rolloc , in 1 Tim. Arist . Rhetor. l. 2. c 13. Ter. Adelph● 5. 3. Ammian . Hist ▪ l. 1 Tim. 6. 10. Rolloc . ib. Stob. Tom. 2. tit . 115. Anton ▪ Melis . l. 2. c. 17. Laert. l. 8. in Pythag. Gal. de Dogm . Hip. & Plat. l. 8. Plin. l. 8 c. 27. qo● refutat . Scal. de subtil . exerc . 196. sect . 7 Aug. de temp . 246. Cic. de Senect . Aug. ibid. Plut. de avar . Arist . Poet. c. 21. Lu●ian . de Sectis . Pomp. Eigest . l. 40 tit . 5. l. 28. Diogen . Adag . ●13 . Numb . 4 3. and 8. 25 , 26. Mr. S. M. Mr. P. S. John 8 44. Rev. 21. 8. and 22. 15. Ester 3. 5. 6. Sam. 22. 16 , 18 Notes for div A85827-e18740 Adve●t . Obj ▪ 1 p. 423. Anabap. washt chap. 42. p. 154 Ibid. chap. 86. p. 343. 346. Cha. 41. p. 152 Cha. ●2 . p. 121 ▪ Ibid. Cha. 74. p. 268. Cha. 29. p. 107. Chap. 102. p 372. Chap. 40. ●p . 144 , 146. Cha. 87 p 356 Chap. 102. p 379. Mr. L. C. Adv. p ▪ 452 , 453. Au. wash . C. 88. p. 361. Cha. 41. p. 152. Ibid. p. 152. 153 Ibid. p 2●3 . Advert . Obj. 5. p 445 , 446. Cha 34. p. ●22 . Ibid. p. 126. Cha. 40. p. 142 , 143. Adv●rt . Ob. 5. p. 444. Ibid. p. 445. Ii 〈…〉 446. Iibid. 446. Cha. 41. p. 153 Ibid. p. 149. Serm. no Ser p 228. Ibid. p. 230. Athen , dipnosep . l. 10. Serm. no Ser. p. 50. Pag. 52. Pag. 50. Serm. no Serm. p. 201. a Page 125. b Page 110. c Page 131. d Page 63 , 64. e Page 188. Act. 17. 11. & 26. 22. Anabap : washt Cha. 62. p. 328. Ibid. Advert . Ob. 2. p. 424. Baron A●al . 〈◊〉 ▪ 955. Sect. 2 , 3. Idemex Gl. Rho. an . 1633 Sect. 6 Bel. de Pon. Ro 〈…〉 l. 4 c. 14. Jo. Bal. in Vit. Pont. Rom. Page 99. Adv. Obj. 2. p. 425. Ser. no Ser p. 160. Adver . Obj 2. p. 425. Adv. p. 454. An wash Cha. 86 p. 342. Pag. 433. An. wash . Cha. 102. p. 379. a Pag. 430. b Pag. 434. c Pag 4●3 . d Ibid. e Pag 425 f P. 435 , 436. g Pag. 436. h Pag. 427. Erasm . Eccles . lib. 3. Serm no Ser. p. 44-49 . Serm. no Ser. p. 220. Anab Washt . Chap. 42 p. 156 Page 245. Ib. Chap. 35. p. 126. Serm no Serm. p. 229. Ibid. Adv. Obj. 1. p. 421. An Washt Chap 41. p. 150. E●pen Adag . Arab. Anabap Wash Title Page . i Serm no Serm. p. 67 , 6● . k An. Wash . Chap 8. p ▪ 338. l Ibid. p. 339. m Ibid p. 331. chap 83. n Ibid. 330. * Chap. 85. p 339. o Hi●ero● . Dial. adv . Lucif . Ibid. p. 339. See Anab. Washt . Cha. 4● p. 149. Advert . Obj 5. p. 447. Ibid. p. 448. Serm. no Serm. p. 231. Post●c● . p. 2. Thom. Aqin sum part . 1 , 2. qest . 29 art 2. Plut ▪ de irac ▪ co●ib . Adv. Obj. 4. p. 439. Serm. no Serm. p. 225. ●bi supra p 439 Adv. Obj 5. p. 443. Serm no Serm. p. 194. Ibid p. 195 a Serm no Ser. page 273. b Page 110. c Page 115. d Page 129. e Page 67. f Page 98. g An. W. c 103. p 384. h S no S p. 101 i Page 204. * A. W. c. 26. p 90. k S. no S. p. 1. 191 l Pag● 112. m Page 1●9 n Page 221. o Page 190 ▪ 191 p Page 188. q Page 234. r Page 230. Adv. p. 427. Ser no Ser. p 111. Ibid p. 225. Ibid. p. 230. Page 226. An. W. Cha. 41. p. 149. Serm. no Serm. p. 111. An. wash . chap. 88. p 361. Ibid. p. 262. Pag. 101. Pag. 102. Pag. 104. Pag. 171. See his Chro●ological Discours , and his Satyrical Dialogues . Exper Hist , & divin . lib 2. chap 5. p. 253. Ibid. Lib. 5 chap. 7. p 245. Serm no Serm. p 98. Page 100. Ibid. Page 101. Page 105. Page 1●8 . An Was Chap. ●01 p. 374. Ibid. p. 372. Act 2. Can 16. ●●i● . p. 374. Page 180. Pag. 135. Pag. 1 Po. Notes for div A85827-e29380 Mr. J. W. 
A01532	----	A discussion of the popish doctrine of transubstantiation vvherein the same is declared, by the confession of their owne writers, to haue no necessary ground in Gods Word: as also it is further demonstrated to be against Scripture, nature, sense, reason, religion, and the iudgement of t5xxauncients, and the faith of our auncestours: written by Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1624 Approx. 660 KB of XML-encoded text transcribed from 122 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A01532 STC 11657 ESTC S102914 99838674 99838674 3061 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01532) Transcribed from: (Early English Books Online ; image set 3061) Images scanned from microfilm: (Early English books, 1475-1640 ; 1065:17) A discussion of the popish doctrine of transubstantiation vvherein the same is declared, by the confession of their owne writers, to haue no necessary ground in Gods Word: as also it is further demonstrated to be against Scripture, nature, sense, reason, religion, and the iudgement of t5xxauncients, and the faith of our auncestours: written by Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [8], 56, 59-233, [3] p. Printed by I[ohn] L[egat] for William Sheffard, and are to bee sold at his shoppe at the entring in of Popes-head Alley out of Lumbard-streete, London : 1624. Includes "A just defence of the former discourse and arguments against the answer of a nameles popish priest thereunto", with the text of the answer. Printer's name from STC. With a final errata leaf. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Transubstantiation -- Early works to 1800. 2004-08 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-10 Jonathan Blaney Sampled and proofread 2004-10 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A DISCVSSION OF THE POPISH DOCTRINE OF Transubstantiation : Wherein the same is declared , by the Confession of their owne Writers , to haue no necessary ground in Gods Word : As also it is further demonstrated to be against Scripture , Nature , Sense , Reason , Religion , the Iudgement of the Auncients , and the Faith of our Auncestours : Written by THOMAS GATAKER B. of D. and Pastor of Rotherhith . LONDON , Printed by I. L. for William Sheffard , and are to bee sold at his shoppe at the entring in of Popes-head Alley out of Lombard-streete . 1624. This Treatise consisteth of two parts . 1. A briefe Discourse containing diuers Arguments against the Popish Doctrine of Transubstantiation . 2. A Iust Defence of the same Discourse , and Arguments against the Answer of a namelesse Popish Priest thereunto . To the Reader . BE pleased ( I pray thee ) to vnderstand in a word , as the occasion of vndertaking , so the motiue of publishing this Controuersie . Hauing had some Conference with an Honourable Lady nobly descended , whom some Factors for Rome had endeauoured to peruert , about the Point of Transubstantiation , and Christs corporall presence in the Eucharist ; I was by her requested to deliuer her in writing , the summe of that that had passed then by word of mouth from me , as well in way of Answere to the exceptions taken to our Doctrine , as in way of opposition to the Romane tenet therein . Whereupon within a few daies after , hauing digested it as well as streights of time would permit , and added some further enforcements of the generall heads then insisted on , I deliuered it verbatim as here thou now hast it . Which writing being imparted to one of those Factors , a speedy answere was promised , and ( after long expectation of it ) at length performed , such as here it is exhibited ( vnder the letters of N. P. put for a Namelesse Popish Priest ) without word or syllable detracted , added , or altred . Vnto which I soone after dispeeded a Reply ; which was to the same Honourable Personage also not long after represented . Now hauing hitherto heard of nothing returned further thereunto , ( albeit some yeeres be past since the exhibition of it ) I haue thought good by the aduice of some iudicious Friends to publish all together ( my Reply onely in some few places enlarged ) as well thereby the more fully to cleere some obiections vrged commonly ( to the simpler sort especially ) against our Faith and Doctrine concerning that Sacrament , and our exposition of some passages of holy writ , either concerning , or supposed to concerne the same ; as also further to discouer ( to such especially as are not so well acquainted therewith ) the grosse and palpable frauds and falshoods , with such Popish Factours too frequent , which in the aduised reading and perusing hereof may easily and euidently be descried . And this is all that ( not listing to detaine thee long from the discourse it selfe ) I was desirous by way of Preface to fore-acquaint thee withall . The Lord vouchsafe thee and vs all true vnderstanding , sound iudgement , and a loue of the truth both in this and in all other things . Thine in our common Sauiour , THO : GATAKER . Errata . IN the Text. page 31. line 21. for said reade say . p. 33. lin . 10 for these r. those , l. 20. for a mans r. mans l. 23. for difficultie r. difficulties p. 39. l. 3. for confimeth r. confirmeth l. 12. for maine r. maime l. 27. for commodioas r. commodious p. 40. lin . 5. for to passe r so passe p. 41. l. 11. for and r. with p. 42. l. 8. for is r. is not p. 47. l 7. for Crosse r. Grosse . p. 51. l. 24. put out simply and p. 53. l. 7. for these r. in those p. 54. l. 17. for to conclude r. concluded p. 56. l. 25. after Christs put in body p. 60. l. vlt. for things r. thing p. 64. l. 30. for Catechising r. Catechisings p. 65. l. 5. for one r. of one p. 66. l. 17. for Glosse r. Gospell p. 74. l. 9. for this r. this is p. 75. l. 30. for their r. that their p. 87. l. 34. for ; either r. either ; p. 99. l. 24 , 26 , 36. put out 1. 2. 3. l. 35. for receiue r. receiuing p. 103. l. 5. after they put out was p. 199. l. 9. for Galathians r. Galatians p. 148. l. 10. for conuersion r. conuersion ) l 33. for it ) r. it . p. 149. l. 35. for here read how l. 37. for before . r. before ? p. 1●0 . l. 25. for body r. bodies p. 151 l. 20. for therefore r. thereof , p. 152. l. 4. for to as r. as to l. 26. for bread r. bred p. 154. l. 31. for what r. what this p. 155. l. 31. for like like r like nature p. 158. l. 28. for whinch r. which l. 34. for those r. that those p. 169. l. 8. for Christ r. Christs p. 171. l. 3 for places r. place . p. 187. l. 16 for seemed r. seeme p. 189. l. 27. for assumped r. assumpted p. 197. l. 31. for canot r. can not p. 199. l. 24. for in r. is in l. 33. for that is r. that which is p. 202. l. 21. for prooe r. proue p. 212. l. 13. place the ( before The contrary p 219. l. 20. for tempored r. tempered . p 222. l. 29. after not put out he p. 226. l. 19. for Emissemus r. Emissenus . In the Margent page 13. letter z. for signifitatiuè r. significatiuè p 17. l. e. for Videt r. Vide & p. 20. * for dentis r. dentibus p. 21. * for mittar r. mittam p. 33. l. vst for est . et r. esset p. 64 l. m. for Lenserus r Leu●aeus p. 66. l. k for Greg. 8 r. Graec. 82. p. 98. l q. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 100. * for hom . r. nom . p. 118. l. f. for ducatur , iestis r. ducaturi estis , p. 131 l. b. sor oniensis r. omensis p. 138. l. s remoue Gal 4. 3. to p. 139. p. 140. l. f. for l. 8. r. l. 1. p 165. l. b. for Sticorum r. Stoicorum p. 173. l. c. for Gerob . r. Gorol . p. 177. l. l. for pa●is r. panis p. 192. l. x. for and r. ad l. a. for frantur . r. frangitur l. b for sacerdotes r sacerdos p. 199. l x. for Christum r. Christi p. 219. l. u for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 220 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Briefe Discourse conteining diuers Arguments against the Popish Doctrine of Transubstantiation . THE Question is , whither Christ be corporally present in the Sacrament of the Eucharist by vertue of a Transubstantiation or a reall conuersion of the Bread and Wine into the naturall Body and Blood of Christ. This those of the Church of Rome affirme , we deny ; & refuse to yeeld to for these Reasons . 1. That which no Scripture enforceth vpon vs , that in matter of Faith wee are not bound to beleeue . For the Scripture is the Rule of our Faith. a In it ( saith August . ) are found all those things , Which concerne faith and good life . And , b That which hath not authoritie from it , ( saith Ierome ) may as easily be reiected , as it is auerred . And , c Of that ( saith Tertullian ) there is no certaintie , that the Scripture hath not . But that Christ is present corporally in the Sacrament of the Eucharist by vertue of any such Transubstantiation or reall conversion of the Creatures into the naturall Body and Blood of Christ , no Scripture enforceth vs to beleeue . Nor are we therefore bound to beleeue it . That no Scripture enforceth vs to beleeue it , shall appeare by examination of those places that are alleadged commonly to prooue it . The places vsually produced are principally two . The former place is out of the Institution it selfe ; those words of our Sauiour , This is my Body . Matth. 26. 26. Marke 14. vers . 22. Luke 22. vers . 19. 1. Corinth . 11. vers . 24. That these words enforce vs not to beleeue any such thing , is thus prooued . If these words may well be taken figuratiuely , as well as some other speeches of the like kinde in Scripture , and other the like phrases vsuall in ordinary speech , then these words enforce vs not to beleeue any such thing . But these words , This is my Body , may well be taken figuratiuely as well as other speeches of the like kinde in Scripture , to wit , d The seauen kine , and the seauen eares are seauen yeeres : e The ten hornes are ten Kings : f The Rocke was Christ : and as other phrases vsuall in ordinary speech , as ff when pointing to the pictures of Alexander , Caesar , William the Conquerour , Virgil , Liuie and the like , we say , This is Alexander that conquered Asia ; This is Caesar that conquered France ; This is King William that conquered England ; This is Virgil that wrote of Aeneas ; This is Liuie that wrote the Romane storie ; and the like . These words therefore enforce vs not to beleeue that Christ is corporally present in the Sacrament , by vertue of any such Transubstantiation . The truth hereof is acknowledged euen by our Aduersaries themselues . Cardinal Bellarmine granteth that g these words , This is my Body , may imply either such a reall change of the Bread as the Catholikes hold , or such a figuratiue change as the Caluinists hold , but will not beare that sense that the Lutherans giue them . And , Cardinal Caietan acknowledgeth and freely confesseth , that h there appeareth not any thing out of the Gospel that may enforce vs to vnderstand those words properly . This is my body . And he addeth that i nothing in the text hindreth but that those words , This is my body , may as well be taken in a metaphoricall sense , as those words of the Apostle , The Rocke was Christ : and that the words of either proposition may well be true , though the thing there spoken be not vnderstood in a proper sense , but in a metaphorical sense onely . And I finde alleadged out of Bishop Fisher in a worke of his against Luther ( for the booke I haue not ) these words ; * There is not one word in S. Mathewes Gospel , from which the true presence of Christs flesh & blood in our Masse may be prooued . Out of Scripture it cannot be prooued . Thus by the Confession of our Aduersaries themselues , our Sauiours words may well beare that meaning that we giue them , and there is nothing in the Text that may enforce vs to expound or vnderstand them otherwise . It is absurd therefore for any to reason thus , as many yet are wont to doe ; Christ saith , This is my Body : and we are bound to beleeue Christ : and therefore we must needs beleeue that Christ is corporally present in the Sacrament . Since that the words of Christ by our Aduersaries their owne confession may be most true , and yet no such thing at all be meant by them , or intended in them . And the same may well be shewed , ( as Caietan pointeth vs to it ) by the like . For must we not beleeue the Apostle as well as Christ ? or must we not beleeue Christ as well in one place as in an other ? But the Apostle saith , that k The Rocke was Christ : And yet no man beleeueth therefore that the rocke was turned into Christ ; though he beleeue the Apostles words in that place . Yea our Sauiour himselfe saith ; l This Cup is the new Testament : and , m This Cup is my Blood. And yet is no man so senselesse as therefore to beleeue that the Cuppe which our Sauiour then held , was turned either into the New Testament , or into Christs blood . As well therefore may a man prooue that the Rocke was turned into Christ , because the Apostle saith n not , The Rocke signified Christ , but expressely , The Rocke was Christ : or that the communicants themselues are turned into bread , because the Apostle saith , o We are all one Bread : or that the Cup was turned either into the New Testament , or into Blood ; because our Sauiour saith , This Cup is the New Testament ; and , This Cup is my Blood : as that the bread is turned into the Body of Christ , because our Sauiour saith of it , This is my Body . The Rocke was Christ onely symbolically and sacramentally , by representation and resemblance : and the Cup , that is , the wine in the Cup , ( for so our Sauiour saith it was , q the fruite of the vine ) was the New Testament , as r Circumcision the Couenant , as s a signe and t a seale of it . And in like manner is the bread said to be the Body of Christ , as u the Paschal Lambe is called the Passeouer , not really or essentially , but typically and sacramentally , as a type and signe of the same . Yea so the Ancient Fathers expound the words . x The Bread ( saith Tertullian ) that Christ tooke and distributed to his Disciples he made his Body , saying , This is my Body , that is , a figure of my Body . And , y The Lord ( saith Augustine ) doubted not to say , This is my Body , when he deliuered the signe of his Body . And he giueth else-where a reason of such manner of speech ; to wit , because z Signes are wont to be called by the names of the things by them signified : and a Sacraments by the names of those things whereof they are Sacraments , in regard of the similitude that they haue of them . And so , saith he , a the Sacrament of the body of Christ is in some sort the Body of Christ ; and the Sacrament of the blood of Christ is the blood of Christ. Yea you shall finde that which wee herein maintaine , euidently confessed and confirmed by the Glosse vpon Augustine in the Popes owne Canons . Augustines words inserted into the Corps of the Canon Law are these ; b As the heauenly Bread , which is the Flesh of Christ , is in it owne manner called the bodie of Christ , when as in deede and truth it is a sacrament of that body of Christ , which being visible , palpable , and mortall was placed on the Crosse : and that immolation of Christs flesh which is done with the Priests hands is called Christs passion , death , and crucifying , not in the truth of the thing , but in a mystery signifying it : so the Sacrament of faith , whereby we vnderstand Baptisme , is faith . And the Popish Glosse vpon that place thus speaketh ; c The heauenly bread , that is , the heauenly Sacrament , which truly representeth the slesh of Christ , is called the Body of Christ , but improperly : and therefore is it said , In it owne manner , but not in the truth of the thing , but in a significant mystery . So that the meaning is , It is called the body of Christ , that is , it signifieth the body of Christ. Thus word for word the Glosse . Thus you see what our very Aduersaries themselues graunt vs concerning the exposition of these words , This is my body : and that which may be gathered from them . The wordes of Christ prooue not necessarily ( saith the Romish Cardinall ) that the bread is turned into Christs body . And , when the bread is called Christs body , the meaning is , ( saith the Popish Canonist ) that it signifieth Christs body . And what is this , but the very same that we say ? To conclude , as * Augustine well obserueth , Christ saith , “ Iohn is Elias ; and Iohn himselfe saith , '' I am not Elias : and yet neither of them crosse the other , because Iohn spake properly , and Christ figuratiuely : So Christ saith , This bread is my body , in one sense ; and we in another sense that it is not his body : and yet wee crosse not Christ ; because wee speake properly , hee figuratiuely , as the Glosse it selfe confesseth . And on the other side they were * false witnesses though they alledged Christs owne words mis-expounded of the materiall Temple , which s hee meant of the mysticall Temple , his humanity . And so may others be , though they alleadge Christs owne wordes of the bread being his body , vrging that as spoken properly , that by him was figuratiuely spoken . If it be obiected that by this our deniall of Transubstantiation , and of Christs corporall presence , we make the Sacrament to be nothing but bare bread . I answer , that notwithstanding such Transubstantiation and corporall presence bee denied , yet it maketh the Sacrament no more to be but bare bread ; then it maketh the water in c Baptisme to be but bare water , because all deny any such conuersion or corporall presence in it . A piece of waxe annexed as a seale to the Princes Patent of pardon or other like deed , is of farre other vse , and farre greater effic●cy and excellency then other ordinary waxe is , though it be the very same in nature and substance with it , and with that which it was it selfe before it was taken vnto that vse . And so is the bread in the Lords Supper , being a seale of Gods couenant , and of Christs last will and Testament , of faire other vse , and of farre greater efficacie and excellencie then any other ordinary bread is , though it be the same still in nature and substance with it , and the same with that for substanse that it was before it was so consecrated . That which Pope Gelasius and Theodoret , both expresly anouch . d Surely the Sacraments ( saith Gelasius ) which wee take , of Christs body and blood , are a diuine thing , and thereby therefore are we made partakers of the diuine Nature : and yet ceaseth there not to be there the nature or substance of bread and wine , but they abide still in the propriety of their owne Nature : And certainely an image and similitude of Christs body and blood is celebrated in those mysteries . And , e The mysticall signes ( saith Theodonet ) after the sanctification doe not forgoe their owne nature , but retaine still their former substance , and figure , and forme . And againe , the same Theodoret , f He that called that which is by nature his body , g wheat , and h bread , and againe named himselfe i a vine ; he hath honoured the symbols and signes which we see , with the titles of his bodie and blood , not changing the nature of them , but adding grace to it . Thus they , and thus we : and yet neither doe they nor wee therefore make the Sacraments of Christs body and blood nothing but bare bread and wine . The latter place vsually alledged to this purpose , is that large Discourse our Sauiour hath concerning the eating of his flesh , and drinking of his blood . Ioh. 6. 51-58 . True it is indeed , that if the bread and wine in the Eucharist be transubstantiated into the naturall body and blood of Christ , and there bee such a corporall presence , as Papists imagine ; it must needs follow that Christs very flesh is eaten , and his very blood it selfe is corporally drunke in the Sacrament : And to this purpose also Pope Nicholas in that solemne forme of recantation that hee enioyned Berengarius inserted into the body of the Canon , auoweth that k the very body of Christ in the Eucharist is broken with the Priests hands , and torne in pieces with mens teeth , not sacramentally only , but sensually : and that all that hold the contrary deserue to be eternally damned . A sensuall indeed and a senslesse assertion , yea an horrible and an hideous speech ; full fraught ( I may well say , though it proceeded from a Pope , who , they say , cannot erre ) with extreame impiety and blasphemy , and such as Christian e●res cannot but abhor to hear . In so much that their owne Glosser vpon the place well warneth vs to take heed how we trust him , l Lest 〈…〉 fall into a worse heresie then Berengarius euer held . But thus one monstrous opinion breedeth and begetteth another . And this indeed must needs follow vpon the former . The corporall presence of Christ in the thing eaten , must needs inferre and enforce a corporall eating of him : and to prooue the same they presse commonly our Sauiours words in that place of eating his flesh and drinking his blood . Which as , with some of the Ancients indeed , they vnderstand of the Eucharist , so they expound ( though without their consent therein ) of a corporall and carnall eating of Christs flesh . But neither are those words of our Sauiour to be vnderstood of any such corporall eating and drinking : nor doth Christ at all in that whole Discourse speake of the Sacrament of the Eucharist ; which was not then as yet instituted , but of feeding on him spiritually by faith , which is done not in the Sacrament onely , but out of it also . And first , that the place is not to bee vnderstood of any such corporall eating and drinking , it is aparent . For it is a good and a sure Rule that Augustine giueth : m If in any precept some hainous or flagitious thing seeme to be enioyned , you may thereby know it to be a figuratiue speech . I need not apply this generall Rule to the point in hand ; Augustine doth it for mee . Hee instanceth in that very particular that wee now treate of . n Vnlesse you eate ( saith he ) the flesh of the Sonne of Man and drinke his blood , you haue no life in you . It seemeth to enioyne an hainous and flagitious thing . It is a figuratiue speech therefore , commanding vs to communicate with Christs passion , and sweetly and profitably to lay vp in our memory , that his flesh was crucified and wounded for vs. So that this place by Augustines Rule , and his owne application of it is to be vnderstood figuratiuely , and doth not therefore inferre any corporall feeding . 2. That this whole Discourse of our Sauiour is not to bee vnderstood of any Sacramentall or corporall , but of spirituall eating onely , it is likewise apparent . For 1. None are saued , but such as so feede on Christ , as is there spoken of . o Except you eate the flesh of the Sonne of man , ( saith our Sauiour ) and drinke his blood , you haue no life in you . p He hath not therefore life eternall , ( saith Augustine , ) that eateth not this bread , and drinketh not this blood . For temporall life men may haue without it ; but eternall life without it in no wise can they haue . But many are and shall be saued by Christ , that neuer Sacramentally fed on Christ in the Eucharist , yea that neuer eate at all of the Eucharist , or saw it , or knew of it : as not onely the ancient Fathers that liued before Christs Incarnation , who yet , ( as Augustine well obserueth ) q did eate the flesh of Christ spiritually as well as we doe now , and were saued by the death and passion of Christ , which , as Bernard speaketh , r was effectuall euen before it was actuall ; and the Thiefe on the Crosse , that s passed thence to Paradise the same day that he dyed : but many Infants also that die ere they come to yeeres of discretion , as the Councel of Trent acknowledgeth , t accursing all those that hold , mis-expounding the words of Christ in that place , that all Infants are damned that receiue not Christs body and blood in the Eucharist . Which yet u one of their owne Popes sometime held and maintained ; and which would necessarily follow , if that place were to be vnderstood of the Sacramentall eating of Christ in the Eucharist . It is not therefore the Sacramentall eating of Christ in the Eucharist , that is there spoken of . 2. All that feede on Christ so as is there spoken of , are sure eternally to bee saued . For so our Sauiour himselfe saith . x If any man eate of this bread , he shall neuer dye , but liue for euer . And , y whosoeuer eateth my flesh , and drinketh my blood hath eternall life ; and I will raise him vp at the last day . And , z He that eateth my flesh and drinketh my blood , dwelleth in me , and I in him . And , As I liue by the Father se He that eateth me shall liue by me . a It is not ( saith Augustine ) with this meate as with our bodily foode . That vnlesse a man take , he cannot liue : but take it he may , and yet not liue ; he may die , after he hath taken it . But in this foode of our Lords body and blood it is not so . For both he that taketh it not , can not liue ; and he that taketh it , liueth eternally . For , b As if one poure melted waxe vpon other waxe , the one is wholy mixed with the other : so it must needs be ( saith Cyril ) that if any man take Christs body and blood , he be so ioyned with him , that he be found in Christ , and Christ in him ; and c consequently that he be saued by Christ. But many feede vpon that that is giuen in the Eucharist , that yet are eternally damned d Many take it , and die ; ( saith Augustine , ) yea many die in the taking of it . He eateth and drinketh iudgement to himselfe , saith the Apostle . And was not the morsel that Christ gaue Iudas , poison to Iudas that tooke it ? And againe ; e The Sacrament hereof is taken at the Lords Table by some to saluation , by others to destruction . Whereas the thing it selfe whereof it is a Sacrament , is taken to saluation by euery one that is partaker thereof , to destruction by none . If all be saued then that eate of Christs flesh in that manner that Christ speaketh of in that place . But all are not saued that eate corporally what is offred them in the Eucharist : it must needs follow that Christ speaketh not of any corporall eating of him in the Eucharist in that place . But we neede not insist longer vpon the proofe hereof . For that our Sauiours whole discourse in that place is not to be vnderstood of the Sacrament of the Eucharist , but of feeding on Christ spiritually , is confessed and acknowledged not by one or two only , but by many Popish writers of great note , Cardinals , Schoolemen , Canonists , Professors , Iesuites and others ; as by name , by f Cardinal Cusane , g Cardinal Cajetan , h Gabriel Biel a great Schooleman , i Astesanus a Canonist , k Ruard Tapper , and l Iohn Hessels Professors of Diuinitie at Louaine , and m Cornelius Iohnson a great * Iesuite ; the most of them by Cardinal Bellarmine himselfe alleadged and acknowledged to hold as we doe , that those words of our Sauiour , speake onely of a spirituall eating , and n not of any corporall , yea or sacramentall either . According whereunto it is acknowledged not by Augustine onely , but by Iohnson the Iesuite , who at large disputeth and confirmeth that which we say , both grounding vpon o the words of our Sauiour himselfe , that to eate Christs flesh in the manner there spoken of , is nothing else but p to beleeue in Christ. Since then the places produced to prooue this corporall presence of Christ in the Sacrament , are by our Aduersaries their owne confession such as either doe not necessarily prooue the point , or are otherwise to be vnderstood , we haue little reason to yeeld vnto them therein . Hitherto we haue shewed that no Scripture enforceth vs to beleeue , as those of the Romish Church hold , concerning the reall conuersion of the outward Elements in the Eucharist into the naturall Body and Blood of Christ , and a corporall presence of either necessarily flowing there from . Now 2. that the Bread and Wine remaine in substance and nature still the same , and are not so conuerted into the very Flesh and Blood of Christ , we further thus prooue . 1. We reason from the very course of the Context in the Story of the Institution . Iesu● tooke bread , and blessed , and brake it , and gaue it to his Disciples , and said , Take , eate , This is my Body . Whence I thus reason ; Looke what our Sauiour tooke , that he blessed ; what he blessed , that he brake ; what he brake , he deliuered to the Disciples ; what he deliuered to them , of that he said , This is my Body . But * it was Bread that he tooke , the Euangelist so saith , and Bread therefore that he blessed , bread that he brake , bread that he deliuered , and bread consequently of which he said , This is my Body . And hence are those speeches so frequent in the Auncient Fathers . r The Bread that hath beene blessed ( saith Irenaeus ) is its owne Lords body . God in the Gospel ( saith Tertullian ) calleth bread his Body . s The Bread ( saith Augustine ) is the Body of Christ. t The Bread , ( saith Hicrome , ) that the Lord brake , and gaue his Disciples , is the Lords body : And if we aske , how Bread is or can be Christs body ? as we may well doe , and v it is no new Question ; It was long since asked by the Auncients and answered by them . The Author of that worke in Cyprian of Christs principall workes ; ( to passe by all others ; ) u Our Lord ( saith he ) at the Table in his last Supper , gaue Bread and Wine with his owne hands , and on the Crosse he gaue vp his body to be wounded with the Souldiers hands , ( Marke , bread at the Table , his Body on the Crosse , ) that the sincere truth and true sinceritie more secretly imprinted in his Apostles , might expound to the Nations , how Bread and Wine were Flesh and Blood , and by what meanes the causes agreed with their effects , and diuers names or kinds were reduced to one essence , and the things signifying and signified were called by the same names . In which last words he most euidently sheweth , how Bread is said to be Christs Body ; to wit , because signes and the things by them signified are wont to haue the same titles giuen them . The Bread is Christs Body : as u Christ himselfe is bread ; * Christ giuing ( saith Theodoret ) the name of the signe to his Body , and the name of his body to the Signe . Or , The Bread is Christ , as x the Rocke was Christ ; as y Augustine well obserueth . Yea that the Bread is said to be Christs Body is apparent , and that it can in no other sense so be said , Cardinal Bellarmine himselfe confesseth : z This sentence ( saith he ) This Bread is my Body , either must be taken figuratiuely , that the Bread be Christs body significatiuely , ( that is , by signification onely ) or else it is altogether absurd and impossible : for it cannot be that the Bread should be the Body of Christ : ( he meaneth , essentially , or otherwise then by signification or representation . ) So that The Bread is said to be Christs body : the course of the Text sheweth it ; and the Auncients commonly acknowledge it : but it cannot so be ( saith Bellarmine ) but figuratiuely . In no other sense therfore are our Sauiours words to be vnderstood . 2. We reason from the expresse words of Scripture , wherein after Consecration there is said to be Bread and Wine in the Sacrament . a The Bread which we breake ( saith the Apostle ) is it not the Communion of Christs Body ? It is apparent by the Story of the Institution that b Consecration goeth before fraction . The Bread is blessed , that is , consecrated , ( for c the Benediction is in truth the Consecration ) before it be broken . But it is bread ( saith the Apostle ) euen when it is broken . It is bread therefore still , euen after it is consecrated . Yea , is it bread when it is broken ? and is it not bread when it is eaten ? Yes , if the Apostle may be credited ; euen when it is eaten 100. d For as ost ( saith he ) as you eate this bread , and , e Whosoeuer shall eate this bread vnworthily . And , f Let a man therefore examine himselfe , and so eate of this bread . It is not so oft called Christs Body , but it is called bread as oft , euen after it is consecrated , and by consecration made Symbolically and Sacramentally Christs body . The Apostle then telleth vs of the one Element that it is bread euen after it is consecrated : and of the other our Sauiour himselfe saith that it is wine . For after that he had deliuered them the Consecrated Cup , he telleth them that g He will drinke no more of this Fruite of the Vine , &c. Now the fruit of the vine what is it but wine ? There was wine ( saith Augustine ) in the mysterie of our redemption , when our Sauiour said ; I will drinke no more of this fruit of the vine . And yet was that after consecration that he spake it . And if it be wine still , then sure it is not essentially Christs blood , howsoeuer it may well be symbolically , as we say . So Origen ; * In the first place he gaue his Disciples bread . Yea , “ He gaue them ( saith Cyril ) pieces of bread . And , Cyprian saith . “ It was wine , that hee called his blood . And , w He deliuered wine , ( saith Chrysostome ) when hee deliuered this mysterie : which he prooueth also by those words of our Sauiour , Of this fruite of the vine . And here let me debate the matter with those that vse to presse vs with Christs words , which yet we thinke not much to be pressed with , if they be vnderstood as they ought ; Christ saith , This is my Body : And shall wee not beleeue what he saith ? The Apostle saith it is bread that is broken , and that is eaten in the Eucharist : and our Sauiour himselfe saith , it was the fruite of the vine that he gaue them in the Cup. And will they not beleeue what the Apostle saith , or what Christ saith ? Or shall we beleeue those that tell vs contrary to the expresse words of either , that the one is not bread , though the Apostle say it is : or the other was not wine , albeit our Sauiour say it was ? For how our Sauiours words may be true in the one place , though the bread be not essentially , but symbolically Christs body , we can easily shew , and themselues see and acknowledge , as hath formerly beene shewen . But how the Apostles and Christs words should be true , or beare fit sense in the other places , vnlesse there be bread and wine in the Eucharist after consecration , I suppose , they will not easily shew . If they will say , it is called bread because it was bread before , as h Aarons rod is called a rod , after it was turned into a serpent . I answer : The reason is not alike . For 1. The Serpent was made of that Rod : but it is absord to say that Christs body is made of bread . Yea the Papists themselues are at a stand here , and cannot well tell what to say . For they say indeede commonly , that i the Bread is turned into Christs Body : and they say sometime also that k Christs body is made of bread : and that l the Priest maketh Christs body of bread . Yea Bellarmine sticketh not to say , that m That body of Christ which was crucified , was truly , or verily made of bread . They may beleeue him that lift . And yet they deny that n Christs Body is made by the Priest : ( He maketh Christs body of bread , and yet Christs body is not made by him : ) or that o the body of Christ is produced of bread , but doth succeede onely in the roome of bread . But it is absurd to say a thing is made of that in the roome whereof it onely succeedeth , or is turned into that that succeedeth onely in the roome of it : or to call a thing seriously ( for in mockery indeed sometime we doe ) by the name of some other thing , onely because it is now in the place where that thing before was : vnlesse it be in some Magicall action , p wherein that seemeth to be done that indeede is not , and so the speech is not according to the truth of the thing , but according to that that seemeth to be . In a word we may truly say , of that Serpent , that it was once a Rod : but we cannot truly say of Christs body , that euer it was bread . 2. The Serpent there though tearmed a Rod , because it so had beene , and q should againe so be , yet appeared euidently to be a Serpent , in so much that r Moses himselfe at the first sight was afraid of it . And so we shall finde it to haue beene euer in all miraculous conuersions , that the change wrought in them was apparent to the outward sense , to the sight , as in the water turned into blood , to the taste , as t in the water turned into wine . Whereas in the Sacrament there is no such matter . We see no flesh there , we taste no blood there . Nay we see euidently the contrary to that these men affirme . For we see Bread and Wine there : and we finde the true taste of either . And we haue no reason vpon their bare words to distrust either sense , and beleeue the contrary to that that we see and taste , onely because they say it . u That which you see ( saith Augustine ) is bread and a cup : that which our eyes also informe vs : that which your faith requireth you to be informed of , is , that the bread is Christs body , and the cup his blood : which they cannot be but figuratiuely , as Bellarmine before confessed . A mysterie we acknowledge , we deny a miracle : v they may be honoured , saith Augustine , as religious things , not wondred at as strange miracles , ) saue in regard of the supernaturall effects of them , in regard whereof there is a miraculous worke as well in Baptisme , as in the Eucharist . And yet no such miraculous transubstantiation in either . * It is a rule ( saith the Schooleman ) that where we can salue Scriptures by that which we see naturally , we should not haue recourse to a miracle , or to what God can doe . 3. We reason from the nature of Signes and Sacraments . That which a the Apostle saith of one Sacrament , to wit , Circumcision , is true of all : for there is one generall nature of all : Sacraments are Signes . b A Sacrament , ( saith Augustine ) that is a sacred Signe . And , c Signes appertaining to diuine things are called sacraments . Now this is the Nature of Signes that d they are one thing and signifie another thing : that they signifie some other thing beside themselues , or diuers from themselues . And in like manner , ( saith Augustine ) e Sacraments being Signes of things , they are one thing , and they signifie some other thing . But the Bread and Wine in the Eucharist are Signes of Christs body and blood , as hath beene before shewed , and the Auncients generally auow : And therefore are they not essentially either . They signifie Christs body and blood : and what they signifie they are not . And g It is a miserable seruitude ( as Augustine wel saith ) for men to take the Signes for the things themselues by them signified . 4. Wee reason from the nature of Christs Body , euen after his Passion and Resurrection . Christs naturall Body hath flesh , blood and bones , the limmes and lineaments of an humane body , such as may be felt and seene to be such . This appeareth plainely by that which he said to his Disciples after he was risen from the dead , when they misdoubted some delusion : h Behold mine hands and my feete : for it is I my selfe : Handle me and see , for a Spirit hath not flesh and bones as ye see me haue . But that which is deliuered , handled , and eaten in the Eucharist hath no such thing . i It is not in any wise , ( saith Epiphanius ) equall or like vnto Christ , either his humanitie that is clad with flesh , or his Deitie that is inuisible , or to the lineaments of his limmes , For it is round , senselesse , and liuelesse : as Christ himselfe is not . It is not therefore the naturall body of Christ. Our sight and sense euidently enforme vs the contrary ; ( howsoeuer Bellarmine boldly sticketh not to tell vs that k Christs body is verily and visibly vpon the boord , after that the words of Consecration be once vttered : they thinke belike they may make men beleeue any thing . And our Sauiour himselfe teacheth vs by sight and sense to iudge of his Body . * As if to this day , ( saith Pope Lee ) he spake still to each one that sticketh and staggereth , as he spake there to his Apostles . Why sticketh our vnderstanding , where our sight is our Teacher ? I may well say here as Augustine in somewhat the like case , * I feare least we seeme to wrong our s●●ser , in seeking to prooue or perswade that by speech , wherein the euidence of truth exceedeth all that can be said . 5. We reason from the Nature of all true Bodies . l Christs body is in Heauen : m from whence wee looke for him . And n there is to abide till the end of the world . Now a true naturall body as Christs still is , cannot be in two , much lesse in twentie , or rather in twentie hundred places at once : which yet Christs body must needs be , if that be true that they say . Augustine questioned by one Dardanus how Christ could be both p in Paradise and in heauen at once ( supposing Heauen and Paradise to be two seuerall places , howsoeuer q with the Apostle Paul they are not ) maketh answer , that he could not as he was man , or in his humanitie his body and his soule ; though he might as he was God , or in his Deitie , that is euery where . And he addeth , r The same Iesus Christ , is euery wherein his Deitîe , but in heauen in his humanitie . And further in his discourse hereof , saith he , Take spaces and places from bodies , and they will be no where , and because they will be no where , they will not be : Take bodies from qualities , and wanting wherein to subsist , they must needs cease to be : and yet in the Popish hoast are qualities found , ( as before ) that haue no subiect body to subsist in , being not the qualities of Christs body , and yet hauing no other body for them to subsist in ; for they are the qualities of Bread , and yet there is no bread there , ( if they say true ) to beare them . Euery Bodie therefore must needs haue a certaine place : and they are so circumscribed with and confined vnto that place , that they cannot at the same time , or so long as they keepe that place , be in any other place but it . And so is it also euen with the glorified body of Christ Iesus . s Christs body ( saith Leo ) in no respect differeth from the truth of our bodies . And therefore , Christ ( saith Gregorie Nazi●nzen ) in regard of his body is circumscribed and conteined in a place : in regard of his spirit ( or his Deitie ) he is not circumscribed , nor conteined in any place . And Augustine , t Our Lord is aboue ; but our Lord the Truth is here too . For our Lords body wherein he rose againe must needs be in one place , but his Truth ( that is , his diuine power ) is diffused into all places . And therefore , u Doubt not ( saith he ) but that the Man Christ is now there , from whence he is to come . He is gone vp into heauen : and thence he shall come , as he was seene to goe thither , ( the Angel saith it ; ) that is , in the same forme and substance of flesh , which though he haue giuen immortalitie vnto it , yet he hath not taken nature away from it . According to this forme he is not euery where . For we must take heede , that we doe not so maintaine the deitie of the Man , that we ouerthrow the veritie of his Body . In a word ; As the Angel reasoneth , speaking to the women that sought Christ in the Sepulcher ; * He is not here : for he is risen againe . So reasoneth the same Augustine concerning Christs bodily presence , reconciling those two places that might seeme the one to crosse the other : * Behold I am with you till the worlds end : And , “ Me shall you not haue alwaies with you . ' ' In regard , ( saith he ) of his Maiestie , his prouidence , his grace we haue him alwaies here . But in regard of his flesh , which the word assumed , which was borne of the Virgin , nailed on the crosse , &c. We haue him not alwaies . And why so ? Because he is gone vp into heauen , and he is not here . And againe speaking of Christ● being on earth and not in heauen as man , and yet in both places as God : * Man according to his body is in a place , and passeth from a place ; and when hee commeth to another place , is not in that place from which he came . But God is euery where , and is not cont●ined in any place . So that the Romanists if they will haue Christs Body in the Eucharist , they must fetch it out of Heauen , and indeed as if they had so done , a they doe in their Masse request God to send his Angels , to carry it vp againe thither : And their Glosse saith , that so soone as men set their teeth in it , it retireth instantly thither : though that crosse their common tenent . Or rather they must frame a new body , and so make Christ haue two bodies , one that remaineth whole still in heauen , and another that the Priest maketh or createth here vpon earth . But what speake I of two Bodies ? Christ must haue as many seuerall Bodies as there be consecrated Hoasts : for b the whole Body of Christ , ( they say ) is in each Hoast ; yea more then so , there is an whole entire mans body flesh , blood , and bones with all limmes and lineaments ( for so it must needs be , if it be Christs naturall Body ) not in euery Communicants mouth onely , but in euery crum of the Hoas● that they breake of it , when they crush it betweene their teeth ; as they also flatly and precisely affirme . And by this reason the whole body of Christ , ( against all reason ; For it is a principle in Nature that The whole is euer greater then any part : ) shall be lesse in quantitie then the least limme or member of his Body , then a nailes paring of his little finger : then which nothing is more absurd and senselesse . d Euen an immortall body , ( saith Augustine speaking of and instancing euen in Christs body , ) is lesse in part then it is in the whole . e For a body being a substance , the quantitie thereof consisteth in the greatnesse of bulke . And since that the parts of a body are distant one from another , and cannot all be together , because they keepe each one their seuerall spaces and places , the lesse parts lesser places , and the great greater , there cannot be either the whole quantitie , or so great a quantitie in each single part , but a greater quantitie in the greater parts , and a lesser in the lesse , and in no part at all so great a quantitie as in the whole : But if their opinion be true any part of Christ is in quantitie as great and greater then his whole body , and his whole body lesse then any part of it is . But how , will you say , is Christs Body and Blood conneighed vnto vs , or how is his flesh eaten and his blood drunke then in the Eucharist , if it be not really there present ? I might with Aug. well in a word answer this Question : How ( saith he ) shall I hold Christ when he is not here ? How can I stretch mine hand to Heauen , there to lay hold on him ? Send thy faith thither ( saith he ) and thou hast him . Thy forefathers held him in the flesh ; hold thou him in thy heart . You haue him alwaies present in regard of his Maiestie , but in regard of his Flesh , as himselfe told his Disciples , not alwaies . But for fuller satisfaction I answer : 1. Sacraments are f seales annexed to Gods couenant . And as a deede being drawne of the Princes gift concerning office , land or liuelyhood , and his broad seale annexed to it , and that deede so drawne and sealed being deliuered , that office , or that land , though lying an hundred miles of , is therein and thereby as truly and as effectually conueighed and assured vnto the party vnto whom the same deede is so made , and to whose vse and behoofe it is so deliuered , as if it were really present : So these seales being annexed to Gods Couenant of grace concerning Christ , his Flesh and Blood , and his Death and Passion , and our title too and intere●t in either , the things themselues , euen Christs body and blood themselues ( though sited still in Heauen ) are as truly and as effectually conueighed with them and by them vnto the faithfull receiuer , when they are to him deliuered , as if they were here really and corporally present . 2. We receiue Christ in the Eucharist , as in the Word and Baptisme : wherein also we doe truly receiue him , yea , and feede on his flesh and blood , as well as in the Encharist , albeit he be not corporally exhibited in either . g We are buried together with Christ ( saith the Apostle ) by Baptisme into his Death . And , h As many of you as haue beene baptized into Christ , haue put on Christ. i We are dipped in our Lords passion : saith Tertullian . Sprinkle thy face with Christs blood , saith Hierome speaking of Baptisme , that the destroyer may see it in thy forehead . k Thou hast Christ ( saith Augustine ) at the present by faith , at the present by the signe of him , at the present by the Sacrament of Baptisme , at the present by the meate and drinke of the altar . Yea , l No man ought to doubt ( saith Augustine ) but that euery Faithfull one is made partaker of the Body and Blood of Christ , when in Baptisme he is made a member of Christ : and that he is not estranged from the communion of that Bread and Cup , though he depart out of this life ere he eate of that bread and drinke of that Cup , because he hath that which that Sacrament signifieth . And for the Word , m Christian men ( saith Origen ) eate euery day the flesh of the Lambe , because daily they receiue the Flesh of Gods word . And ; n The true Lambe is o the Lambe of God that taketh away the sinnes of the world : for p Christ our Passeouer is offred for vs. Let the Iewes in a carnall sense caete the flesh of a Lambe : but let vs eate the flesh of the Word of God. For he saith , vnlesse ye eate my flesh , ye shall haue no life in you . This that I now speake is the Flesh of the Word of God. And againe , q We are said to drinke Christs blood not in the Sacramentall rites onely , but when we receiue his word , wherein life consisteth ; as he saith , r The words that I speake are Spirit and Life . And , Hierome also vnderstandeth those words of our Sauiour , s He that eateth not my Flesh and drinketh not my blood ; not of the Sacrament of the Eucharist onely , but more specially , or as he speaketh , more truly , of Christs word and doctrine : and addeth therefore , that t When we heare the word of God , both the word of God , and the Flesh of Christ , and his Bloud is powred in at our eares . If in the Sacrament of Baptisme then , and in the Ministery of the word we truly receiue Christ , and become partakers of Christ , yea we eate and drinke Christ in either as well as in the Eucharist , what needeth any such reall transmutation more in the one then in the other ? 6. We reason from the Qualitie of the Communicants in the Eucharist . If Christs body be really and corporally present in the Eucharist : then all that eate of the Eucharist , must of necessitie eate Christ in it . But many eate of the Eucharist , that yet eate not Christ in it . For none but the faithfull feede on Christ : none eate him , as we shewed before , but those that liue by him , yea and in him ; that are liuing members of his mysticall Body . Whereas many wicked ones eate of the Eucharist ; many eate of it , that are out of Christ. u The other Disciples ( saith Augustine ) did eate that Bread that is the Lord : Iudas did eate the Lords Bread against the Lord. And disputing against those that hold that wicked men should be saued , if they liued in the Church , because they fed on Christ in the Eucharist , saith , that such wicked ones are not to be said to eate Christs body , because they are not members of his body . And that y Christ when he saith , He that eateth my flesh , and drinketh my blood , abideth in me and I i● him ; doth thereby shew what it is truly , and not sacramentally onely to eate Christs body and to drinke his blood , and that no man eateth his body and drinketh his blood , that abideth not 〈…〉 Christ and Christ in him . And againe he saith : 2 He receiueth the Bread of Life , and drinketh the Cup of eternitie , that abideth in Christ , and in whom Christ dwelleth . * But he that disagreeth from Christ , neither eateth his Flesh nor drinketh his Blood , though to his owne iudgement for his presumption he daily receiue indifferently the Sacrament of so great a thing . And againe : a They that eate and drinke Christ , eate and drinke life . To eate him is to be made againe , to drinke him is to liue . That which is taken visibly in a Sacrament , is eaten and drunke spiritually in the truth it selfe . For , b This meate and drinke maketh those that take it truly immortall and incorruptible . This is therefore to eate that flesh and drinke that drinke , for a manto abide in Christ , and to haue Christ abiding in him . And consequently he that abideth not in Christ , nor Christ in him , without doubt doth not eate his flesh nor drinke his blood spiritually , though carnally and visibly with his teeth he crush the Sacrament of Christs Body . To Augustine I adde Origen , who hauing spoken what shall anone be related of Christs typicall and symbolicall Body , as he calleth the Sacrament : c Much ( saith he ) might be said more of the Word it selfe that became Flesh and true Foode , which whosoeuer eateth shall surely liue for euer , and which no euill man can eate of . For if it were possible that any man , that continueth euill still , should eate of the Word that became Flesh , since it is the liuing Bread , it had neuer beene written , d Whosoeuer eateth of this Bread , shall liue for euer . It is impossible then that any wicked man , or any that are damned should eate Christ : But many wicked men eate of the Eucharist , many are damned that eate of it . The Eucharist therefore is not really Christ. Lastly , we reason from those things that are done about , or may be fall those Creatures that in the Eucharist are consecrated , which cannot be done to or betide now Christs glorified Body . 1. The Eucharisticall Bread was e broken in pieces and diuided into parts by our Sauiour at his last Supper . And the like rite was obserued f by the Apostles in the administratiof the Eucharist : And is g in the Romish Church also not vnusuall . But as Christ ( saith the Apostle ) is not diuided ; so Christs Body is not diuided into parts ; as they themselues confesse ; nor broken into pieces . h His Body indeede is said to be broken , not that it was really broken into pieces ; but as by the Prophet it is said , that i It pleased God to breake him , and to put him to griefe : ( which was fulfilled in those paines and torments that for vs he sustained ) and as we vse to say of men that with griefe and care they are broken . Otherwise it was neuer broken ; much lesse is it now broken , being wholly quit euen of all those infirmities that it was so broken with before . Yea the Papists themselues not daring to auow that of Christs verie bodie ; are enforced to affirme , that euery Communicant receiueth k the whole and entire body of Christ. Yet they receiue but a part , ( saith their owne Canon , as you shall heare anone ) of the Element in the Sacrament . That therefore , that is so diuided there , is not Christs naturall Body . And here the Popish Glosser is strangely troubled to salue and reconcile the words of their Canons , and to make their owne doctrine agree with the sayings of some of the Ancients there cited . There is inserted into the Canon , this saying of Augustine ; l We doe 〈…〉 make parts of Christ , when we eate him . Indeede in the Sacrament we doe so , and the faithfull know how we eate Christs flesh there . Each one taketh his part : and the Eucharist it selfe is therefore called their Parts . Christ is eaten by parts in a Sacrament , and yet remaineth whole in Heauen ; and yet remaineth whole in thy heart . On which place saith the Glosser ; m This is contrary to that which Pope Nicolas saith , in Berengarius his Confession . And so it is indeede , for therein ( as before you heard ) it is said , that not the Sacrament onely , but Christs very Body it selfe is broken by the Priest. But that cannot be , saith the Glosse ; for n a glorified Body cannot suffer any such maime or harme . And therefore saith the same Glosse , o The Body and Blood of Christ is called by the name of Parts , or the Species that are diuided are called the Body and Blood of Christ , in a significant mysterie : that is , as we say , because in a mysterie they signifie Christs Body and Blood. That then which is taken in the Sacrament is diuided into parts , and eaten by peece-meale : But Christs naturall Body is not so diuided , or taken corporally . That therefore that is taken in the Eucharist is not Christs naturall Body . To conclude ; Christ when he brake , either he brake Bread or his Body : but he brake not his Body ; for his Body remained entire still : he brake Bread therefore ; and so the Euangelist saith , p He tooke Bread and brake it : and yet q he had blessed it , and so consecrated it first , as r Pope Innocent and other Popish writers confesse : It remained Bread still therefore euen after Consecration : when as Cyril speaketh , * He gaue his Disciples fragments of Bread : for of his Body it could not be . Yea , that which they breake at this day , either it is Christs very body , or but bread : not Christs body . For , s Christs body if it were broken and diuided , would bee spoiled , saith Biel the Schooleman ; but that it is impossible , because it is impassible : Therefore Bread onely . For what they speake ( out of Pope Innocent therein crossing Pope Nicholas , as “ Durand also well obserueth of diuiding nothing but * the colour , and shape , and sauour , and weight , and the like accidents , is friuolous , and contrary to the words of the Institution that admit no such sense . I might adde hereunto that which Pope Nicholas acknowledgeth , that if the body of Christ be corporally in the Eucharist , it is not onely broken by the Priests hands , but t torne to pieces also with mens teeth : And though the Euangelist tell vs that u No bo●e of him was broken , v God indeede so kept them , that not one of them was broken , euen when x they pierced y with nailes his hands and his feete : yet if it be as they say , his very bones must needs be broken betweene their teeth that here chew him : and he sustaineth more hard measure in that kinde by the teeth of his owne Disciples , then he did then at the hands of those that were his executioners . Hard teeth they haue doubtlesse that can so easily breake bones : and hard hearts that can finde in their heart to vse their Sauiour so hardly . z Who is so sottish ( saith the Heathen man ) as to thinke that that he eateth to be God. * What man in his wits ( saith Theodoret ) wil account that to be God which either he abhorreth , or that he offereth to the true God , and himselfe eateth ? And who is so impious , say I , as to eate thus that which he thinketh to be God ? 2. That which is consecrated in the Eucharist is subiect to corruption , putrefaction and foule abuse : Christs naturall body now glorified is not so . That therefore is not Christs naturall body , that is consecrated in the Eucharist . That which is consecrated in the Eucharist , I say , is subiect to corruption . For , a If we regard those visible things ( saith Augustine ) wherewith we administer the Sacraments , who knoweth not that they are corruptible ? But if wee respect that that is intended in them , who seeth not that it cannot be corrupted ? The Elements in the Eucharist , if they be kept any long time , are prone to putrisie . In regard whereof their counterfeit S. Clement b instructing ( for so he speaketh ) the Apostle S. Iames how to deale with the Sacrament ( How shamelesse are they that dare obtrude such things on the Church of God ? how blockish and sottish that beleeue them ? ) doth very grauely and sagely admonish him to haue speciall care of c keeping the reliques of the Hoast , or the fragments of Christs bodie , ( for so he calleth them ) from growing mouldy in the Pyx , and * that no mouse dung be found among the fragments of Christs portion ; lest great wrong be done to some portion or piece of Christs body . ( And yet they told vs before that Christs body is not parted . ) And Cardinal Bellarmine telleth vs of the Sacramentall wine , that it cannot be kept long but it will grow sowre . Or if they be taken , they are consumed , and “ perish ( as the Apostle speaketh ) in the vse of them . e The Bread ( saith Augustine ) that is made for this vse , is in the Sacrament consumed . But Christs naturall Body is in no wise consumed . f No multitude ( saith one ) consumeth this bread ; no continuance maketh it stale . g That heauenly foode refresheth , and yet neuer faileth : it is neuer spent at all , though it be neuer so oft taken . * It neuer perisheth ( saith our Sauiour ) but lasteth to life eternall . Yea in many places the manner was anciently , if any bread were left after the celebration of the Sacrament , either to h distribute it among the Catechumeni , who might not as yet receiue the Eucharist ; or to i burne it with fire , in imitation of k the Paschal Lambs remainders ; which yet it is to be thought they would not haue done with it , if they had held it to be Christs body . Yea to this day the Romanists are enioyned in their Church Canons , l if the hoast grow mouldy or m breede mites ; ( neither of which , I suppose , Christs Body now can doe , ) Or n if a sicke body that hath bin houseled , bring it vp againe ; Or o if the Priest being drunke before chance to spew it vp againe ; p to burne both the one and the other , q if no man be found so hardy as to take either , and r to lay vp , or reserue , the ashes , of it for a relique : and s if the dogs chance to licke that vp that the Priest cased himselfe of , he must doe double penance for it . Or t if a mouse chance to picke their God almightie out of the Pyx ( of which more anone ) and she can be taken againe , she must be opened , and Christs body , if it may be , picked out of her , and if no man haue a stomacke to so delicate a morsell , both shee and it must be burnt , and the ashes reserued . For that that is both taken and kept by the Communicanes : let them not blame vs if with due reuerence to such holy mysteries , we argue from our Sauiours owne words ; the Auncients haue done so before vs : p Whatsoeuer ( saith our Sauiour ) goeth into the mouth , entreth not into the heart , but goeth into the belly , and is cast out into the draught , q which is the purging of all meates . Whereupon as Augustine saith , hauing spoken both of the foode that is r sanctified for the sustenance of our bodies , and of the bread that they vsed to giue to the Catechumeni after the celebration of the Sacrament , s This sanctification of meates hindreth not , but that that which goeth into the mouth , goeth into the belly , and is by corruption cast out into the draught ; whereupon our Lord exhorteth vs to t another meate that corrupteth not : So Origen speaking of the Sacrament it selfe , u of the typicall and symbolicall Body of Christ ; ( for so expressely he explaineth himselfe : ) x If , saith he , whatsoeuer goeth in at the mouth , goeth into the belly , and is cast out into the draught : then euen that Bread also that is sanctified ( or consecrated ; all is one ) by the word of God and by prayer , as it is materiall , goeth into the belly and is cast out into the draught : nor is it the matter of the bread , but the praier added to it , and the word spoken of it , that maketh it profitable to the worthy receiuer . But to say so or to thinke so of Christs blessed and glorious Body were most hideous , most horrible . Well therefore saith Ambrose ; y It is not this Bread that goeth into the belly , but the Bread of eternall life , that sustaineth the substance of our soules . And Augustine expressely telleth vs that z We are not to eate that body that the Iewes saw , nor drinke that blood which they shed that crucified Christ ; but there is a Sacrament commended vnto vs , which being spiritually vnderstood will put life into vs. * There can nothing be imagined more absurd ( saith Bellarmine himselfe ) then to thinke that Christs Body should nourish the mortall substance of mens bodies , and so should be the foode , not of the minde , but of the belly . But by the Popish doctrine this it must needs doe and worse then this ; the Popish doctrine therefore is most absurd . Lastly , what can be more horrible , then to imagine that Christs body , or any part of it , should be not in the belly of a man , but in the belly of a beast ? a Christian eares ( saith Benauenture ) abhorre to heare that Christs body should be in the draught or in a mouses maw . Yet by this Popish doctrine both the one & the other too must needs be , if a mouse chance ( as he may ) to meete with a consecrated Hoast . Nor doe the Popish writers ordinarily make daintie of it to acknowledge as much . If a pigge or a dogge , ( saith Alexander of Hales ) should swallow downe an whole consecrated hoast , I see not why or how Christs body should not passe into its belly . And , Thomas Aquinas , c A brute beast may by accident eate Christs body . And , d Though a Mouse or a Dog eate a consecrated Hoast , yet the substance of Christs body ceaseth not to be there , no more then it doth , if the Hoast be cast into the durt . e If it be said ( saith the Glosser ) that a mouse eateth Christs Body , there is no great inconuenience in it ; since that the most wicked men that are , receiue it . f Nene eateth Christs flesh ( saith Augustine ) but hee that first worshippeth it . And I doubt much whether any of these dogs , pigs , or mice , euer adored it : howsoeuer Cardinal Bellarmine and some others tell vs either of g an Horse or an Asse that worshipped the Hoast . But let them and their brutish miracles and imaginations , goe together . Yet so necessarily doth this follow vpon their doctrine of the Eucharist ; that whereas some of their Doctors seeme to doubt h what the mouse eateth when she meeteth with an Hoast , and maketh a good meale of it ; And the great Master of the Sentences saith , i God knoweth ; for he knoweth not ; but he enclineth rather to thinke , that k the mouse eateth not Christs body , though shee seeme so to doe ; whereupon the Masters of Paris giue him a wipe for it by the way , and said , the Master is out here . And others of them , to salue the matter , would coine vs a new miracle , and say , that m so soone as the mouses mouth commeth at it , or her lips kisse it , Christs Body conueigheth it selfe away , and n the bread miraculously commeth againe in the roome of it : o and this ( say they ) is the commoner and the honester opinion . Here is miracle vpon miracle ; such as they are . Yet Thomas Aquinas their p chiefe Schooleman , and one that could not be deceiued herein , for they say that his doctrine of the Sacrament was confirmed by Miracle , a woodden Crucifix miraculously saluting him with these words , q Thou hast written well of me , Thomas ; telleth vs peremptorily that it cannot be otherwise , if Christs body be in the Eucharist , but that Mice and Rats must eate it , when they meete with the Hoast and make meate of it . r Some say ( saith he ) that so soone as the Sacrament is touched by a dogge or a mouse , Christs Body ceaseth to be there : But this opinion derogateth from the truth of the Sacrament . Thus you may see what hideous , horride and horrible conclusions this carnall and Capernaiticall conceite of Christs corporall presence in the Eucharist hath bred and brought forth , and must needs breede and bring forth with all those that vphold it . The Summe of all that hath beene said . 1. THat there is nothing in the Gospel whereby it may appeare that those words of our Sauiour , This is my Body , may not be figuratiuely vnderstood , is by Cardinal Caietan confessed . 2. That our Sauiours words of eating his flesh and drinking his blood are to be vnderstood not corporally but spiritually , is acknowledged by many Popish writers of great note : and is , beside other Reasons , by a Rule giuen by Augustine euidently prooued . 3. That the Elements in the Sacrament remaine in Substance the same , and are not really transubstantiated into Christs Body and Blood , is euinced by diuers Arguments . 1. From the Course of the Context , which plainely sheweth , that Christ brake and deliuered no other then he tooke and blessed . 2. From the expresse words of Scripture , that calleth the one Bread , and the other Wine , euen after consecration . 3. From the Nature of Signes , whose propertie it is to be one thing , and to signifie another thing . 4. From the Nature of Christs Body , that hath flesh , blood , and bones , which the Eucharisticall bread hath not , that . which our taste , our sight , and our sense informeth vs , by which our Sauiour himselfe hath taught vs to discerne his body . 5. From the nature of euery true Body , such as Christs is , which cannot be in many places at once , nor haue any part of it greater then the whole . 6. From the qualitie of the Communicants , good and bad , promiscuously feeding on the Elements in the Eucharist , whereas none but the faithfull can feede vpon Christ. 7. From these infirme and vnseemely , yea foule and filthy things that doe vsually , or may befall the Elements in the Eucharist , which no Christian eare can endure to heare that they should befall Christs blessed and glorious body . Whence I conclude , that since this Corporall presence , such as the Church of Rome maintaineth , hath no warrant from Gods word , as their owne Cardinal confesseth ; and is besides contrary to Scripture , to nature , to sight , to sense , to reason , to religion , we haue little reason to receiue it , as a truth of Christ , or a principle of Christianitie , great reason to reiect it , as a figment of a mans braine , yea as a doctrine of the diuell , inuented to wrong Christ and Christianitie . It is the Rule of a Schooleman . We ought not to adde more difficultie vnto the difficulties of Christian beliefe . But rather according to that which the Scripture teacheth , we should endeauour to cleere that that is obscure . And therefore since that the one manner of Christs presence in the Eucharist is cleerely possible and intelligible , whereas the other is not intelligible ( yea , nor possible neither , ) it seemeth probable that that manner of his presence that is possible and intelligible should be chosen and held . A IVST DEFENCE OF THE FORMER DISCOVRSE AND ARGVMENTS AGAINST THE ANSWER OF A NAMELES Popish Priest thereunto : VVherein is set downe ; first , his Answer word for word , and then a Refutation thereof , according to his owne Distribution of it . Diuision I. NOBLE Ladie , I finde your Diuine vtterly ignorant and vnacquainted with the Authors workes by him frequently cited . For example , pag. 9. he tearmeth Cornelius Iansenius more then once a Iesuite : whereas the first leafe of his booke ( if he had euer seene it ) witnesseth him to haue beene a Bishop of Flaunders , and no Iesuite . Like herein to an other of his owne coate ( for I guesse him to be a Minister , who to my selfe and other worthy persons confidently auerred Cardinal Bellarm. to haue beene an English man borne at Harr●● on the Hi●● ; where there hath beene indeede an auncient familie of the Bellamies , not Bellarmines , as he foolishly conceiued . Secondly , pag. 5. he citeth an authoritie out of Pope Gelasius written by a farre different Author of that name Bishop of Caesarea in Palestine mentioned together with his workes by Photius Bibliotheca sua Codice 102. Thirdly , in his 2. page , on the false report of an other namelesse Author like to himselfe , ignorant and vnsincere in his assertions , he maketh Bishop Fisher to affirme the reali presence of Christs body in the Sacrament not to be gatherable out of any one word in Scripture , contrarie to Bishop Fishers , yea Luthers owne doctrine in innumerable places . Fourthly , hauing traced him throughout his whole Treatise , I finde him to be a meere collector out of other Authors : and for his best Arguments be hath stolne Bellarmines obiections against our doctrine , craftily dissembling his full and solide solutions of them in those very places : which is the vsuall trade of such Protestant petie writers . His proofes are tedious , superficiall , and stuffed with impertinent allegations , maimedly and corruptly produced : with a very bad hand ( which I suppose is his owne ) he inserteth many notes wholy idle and impertinent to his purpose ; as I haue in reading his papers particularly obserued : which is to me an euident signe , that he hoped his papers should neuer come to the view of other then Ladies and vnlearned pers●… vnable 〈…〉 exam●●● them . It is the vsuall manner of those that defend a bad cause , to leaue the matter , and fall foule on the aduerse party , and ( like the crauen Cocke , that hauing a eaten garlicke , by his strong and stinking breath endeauoureth to driue him away from him , whom he is not able well to bicker with ) by railing , re●iling and aboundance of bad language to seeke to beate off their aduersary , or by lying and out-facing to cry downe those that they deale with , when by euidence of truth and strength of Argument they are vnable to conuince them ; hoping by such meanes to delude the simpler sort at least , that cannot so well discerne their shifts . This as I haue heretofore by experience found to be the common practise of Popish companions ; so this Defendant loath to degenerate from the kinde he commeth of , at the first dash beginneth with , charging the Diuine he dealeth with to be one vtterly ignorant , vnacquainted with the Authors workes that he citeth , a petty-writer , a meere collector , a false filcher , a foule corrupter , a superficiall disputer , and what not ? This is his charge : Let vs heare how he prooueth it . 1. He tearmeth Iansenius , whom he citeth , more then once a Iesuite , when he is not . It is true indeede : I confesse , I doe twise so tearme him , and I tooke him to haue beene so : wherein if I were mistaken , the matter is not great . I hope the authoritie of a famous Bishop , and a great writer of speciall note among them , our of a worke of his written b with much learning and mature iudgement , as the Louaine professor acknowledgeth ; and approoued c by the common iudgement of the learned among them , as the King of Spaines ( to whom also it is dedicated ) and the Popes Censurer of bookes testifieth , may well be deemed of as much weight as the word or worke , ( if not of any , yet ) of many a Iesuite at least . As for the idle tale hee telleth of the Bellarmines and Bellamies , which a Minister forsooth should take the one for the other , and therupon affirme Card. Bellarmine to haue beene borne at Harrow on the Hill ; it may well be thought to haue beene brought in for no other end ( being so little to the purpose ) but to let vs vnderstand that hee is a man of some worth ; for so much hee intimateth when he saith , it was averred to himselfe and other worthy persons . Hee doubteth ( belike ) that his worke would scarce make his worth knowne , if hee should not otherwise acquaint vs with it . The thing it selfe is like enough to be but a meere fiction ; and might easily be requited with the tale of the Frier , that d tooke Messias for the Masse , and so would prooue out of the Gospell that Christ said Masse ; or of the Priest e that tooke vnigeniti written short , for viginti , and so read to his people , Gods twenty sonnes ; or of him f that bad the Epiphanie day , but could not tell whether it weere an hee or a she-Saint ; or of him * that bad Solin Cancro for an Holy-day , because he found it written in red letters ; and with many moe the like , probable enough , if the learning of their lacke-Latin Priests be well weighed . But , had I ever seene the first leafe of his booke , I might haue knowne him to be a Bishop of Flanders and no Iesuite . As if as oft as one either readeth or alleadgeth any Author , hee must needes turne alwayes to the title-page , to see what his style is : or as if Iansenius might not as well be Bishop of Gaunt , as Bellarmine a Cardinall , and ( if I mistake not ) Arch-bishop of Capua , and yet for all that a Iesuite . His proofe therefore of my being vnacquainted with this Author , ( whom , I suppose , hee will finde mee better acquainted with then he would ) is very silly and slight : and the exception such , as sheweth that hee wanted matter of moment to except against . But I hope when this Bishop of Flanders booke commeth to be reprinted againe , they will take that course with him , ( if they haue not leaft their old guise ) that they haue done formerly with many others ; to wipe out of him whatsoeuer in this kinde or any other , either maketh directly against them , or discouereth the weakenesse of such grounds as they labour to build their grosse errors vpon . Of which their false and fradulent dealing , it shal not be amisse to insert one Example by the way ; the rather , because it concerneth the point here debated . Whereas therefore in the time of Carolus Calvus King of France and Emperour , aboue 800. yeeres since , there was g much disputation and dissension in the Church about the doctrine of the Sacrament , one Bertram a man h of great note in those times both for life and learning , willed by the Emperour to declare his iudgement therein , wrote a learned discourse thereof , wherein hee confimeth by the testimonies of Augustine , Ambrose , and others of the Ancients , the very same that we now hold : and among other things affirmeth that i there is as great difference between Christs bodie that was borne of the Virgin Mary , and that which is dayly receiued with the month in the Sacrament , as there is betweene the pledge , and that for which the pledge is giuen , betweene the image , and that whereof it is an image , and betweene the type and the truth . Now the Popish purgers authorised to maine and mangle Authors , as well old as new , cum privilegio , without controll , lighting among others on this booke of Bertrams , vse these wordes of it , and of their owne confessed courses in this kinde . k Albeit ( say they ) we make no great reckoning of this booke , and therefore should not greatly care if it were vtterly lost , and were no where to be had ; ( I cannot blame them if they wish it , and many other the like , burnt and abolished ) yet seeing that the booke hath beene oft printed , and reprinted , hath beene read of very many , is knowne commonly by the name of a booke forbidden , and the Heretiques by diuerse Catalogues of Bookes prohibited , are sure there is such an one , &c. And besides , since that in other old catholique writers we beare with very many errors , wee extenuate , wee excuse them , l with some devised shift or other we very often times deny them , and by faining giue them some commodio as sense , ( such they meane as may serue their owne turnes ) when in disputations with our Adversaries they are obiected vnto vs. ( Marke , I pray you , the common dealing of these men in disputation , not charged on them by vs , but confessed by themselues ; and then iudge you what fidelity or sincerity in cyting of Authors , is to bee expected at their hands . ) We see not , why Bertram should not finde the like fauour with vs : The rather , m L●st the Heretiques should be snarling at vs , and telling vs that we burne vp and prohibite antiquitie , when it maketh for them against vs. Which , you see , in this Author they would faine , if either they could , or durst do it . So at length they resol●… to doe Bertram the fauour to mangle and misuse his whole booke , and hauing put in , and put out what they list themselues , to let him to passe , taught to speake for them now , that spake all against them before . I may well say heere , as Arnobius an ancient Father , sometime said ; n To intercept writings , and seeke to suppresse things published , what is it but to be afraid of hauing the truth told and testified ? 2. From the first idle Exception I passe to a second , as false , as the former frivolous . Hee citeth , saith hee , an authority out of Pope Gelasius , written by a farre different Author of that name , Bishop of Caesarea in Palestine . Had not meere malice and a minde bent to cavill , either blinded this wrangler , or made him wilfully to winke , hee might easily haue seene ( that which he could not also be ignorant of ) in my very quotation , that the style and ●itle I giue him , is no other then is commonly giuen him by Popish writers , as among others by o Margarinus la Bigne , and those with him ( besides many p others ) that gathered together the workes of the ancient Fathers , in the fourth T●me of their great Library sundry times printed , which 〈…〉 note there also in the Margine where I cite him . So that it is a meere false and friu●●us cauill to taxe me for cyring Gelasius by 〈…〉 title that hee knew well to be giuen him , ( yea and that truly too , as anone shall euidently be ●…ed ) by those of their owne side that haue at sundry times set him out by no other name but of G●lasius Pope or Bishop of Rome . But how doth this trister prooue that he was not Bishop of Rome ? Forsooth , because Photius maketh mention of one Gelasius Bishop of Caesarea in Palestine , that wrote against the Heretikes called Anomoei . The place wringeth them , and therefore they would faine shift off the Author , from being Bishop of Rome at least . And B●llarmine , q he telleth vs that it was one Gelasi●● a Bishop of Caesarea , of whom Iereme maketh mention . But Baronius confuteth Bellarmine ; ( here is Cardinal against Cardinall : ) and r saith , it cannot be that Gelasius : their times are too farre asunder : both hee was dead and his next successor , before that businesse was on foot , that he dealeth in . Thus they sticke not to make men write bookes after they are dead , and laid vp in their graues . But who is hee then , saith Baronius ? for Bishop of Rome hee must not be . Hee is s that Gelasius ( saith hee ) that Photius maketh mention of : and this Defendant saith the same . Gennadius and diuers other , telleth vs that Gelasius of the City of Rome Bishop , wrote against the Eutychians and Nestorians . And that is the very title of the book● that I cite . Now Photius telleth vs of another Gelasius Bishop of Caesarea , that wrote against the Anomaeans . Therefore saith Baronius , and from him this Defendant , the one must needs bee the other . As if two Bishops of the same name could not write bookes against Heretiques , but they must needs be by and by the same . But obserue I pray you , how hansomely these things hang together . The t Anomaeans were Arrians and Aetians , so called , because they held the Sonne to bee vnlike the Father . The u Eutychians heretiques , that held that Christs humanity was turned into , or swallowed vp of his deitie . And now marke how these men reason ; Gelasius of Caesarea ( saith Photius ) writ against those that oppugned Christs diuinitie : and this Gelasius writeth against those that tooke away his humanity : this and the other therefore must needs be all one . Rather I reason on this manner : Gennadius reporteth that G●lasius Bishop of Rome writ against Eutyches and Nestorius : so doth this whom I cite ; and all Editions of him , so stile him : this Gel●sius therefore was Bishop of Rome . And how doth this now proue , that I cite Authors , whose workes I am altogether vnacquainted with , when the worke I cite in their owne printed Editions hath no other title , then that I giue it ? But for the further and fuller cleering of the truth in this point , and the vindicating of this piece of Antiquity to his right Author : Besides that Phetius flatlyaffirmeth that that Gelasius that wrote against the Anomaei , is the same with that Gelasius whom they would haue this Author to be , to wit , hee that wrote of the Nicene Councell , but a one that both for stile and learning goeth farre beyond him : Nor is the frame of this Authors discourse such as hee describeth his to haue beene in that worke , to wit , b fastidiously and childishly , or youthfully at least , full of Logicke rules and tearmes , for which himselfe maketh an Apologie ; which this neither doth , nor ( writing in a farre other straine ) needed to doe : As also that in this very worke , the Author intimateth himselfe to haue beene Bishop of Rome , or ( as he speaketh ) of d the Apostolike Sea : Nor is it needfull that with e Melchior Canu● we turne sedem into fidem , as ( to shift off this Author ) he would there do : Besides all this , I say , Eulgentius an African Bishop who liued together in the same time with Pope Gelasius , and was his owne Countriman , doth ( as f Hen●…y Spondan the Popes Protonotary himselfe informeth vs ) g ascribe this work to Pope Gelasius , cyting out of it certaine passages ; as h Iohn the second , who not long after succeded this Gelasius in the same sea , also doth . That which putteth this truth so farre out of all doubt , that Spondan by such euidence vndeniable conuinced , is enforced to i controll Cardinall Baronius and those other of their owne writers therein . It is cleere therefore that this Gelasius was not Bishop of C●sare● , as this Defendant would haue him ; but Bishop of Rome , as I alleadge him , aboue a thousand yeeres since , and both held and taught then the same doctrine of the sacrament of the E●ch●rist , that we doe at this day . But let him giue me leaue here to tell him of a tricke too common with him and those of his coate ; to wit , as to coine and forge Fathers , such as neuer were , not a few ; so to cite oft in their discourses in matters of cōtrouersie Authors and writings , either iustly suspected , or evidently spurious and counterfeit . In which kinde this Defendant is more then once or twice faulty . To omit Cyril of Ierusalem his Catecheticall Sermons , which euen u Popish writers themselues dare not confidently auow ; and diuerse passages in them bewray to be of a later date , then that Cyril whom they are fathered on . As also his citing of the very selfe same Author sometime as x Augustine , and sometime as y Ambrose , which it may wel be was neither , and may the rather bee so deemed euen for this cause , because hee beareth the name of both ; which both sure he could not be : He citeth these confessed counterfeits as authenticall Authors ; 1. Di●nysius Areopagita , branded long since in Photius his time , a as Posseuine confesseth , for a counterfeit ; b doubted of by C●ietan ; c denied by Grocinus ; d derided by Ualla and diuerse others . 2. The passion of S. Andrew pretended to be written by the Ministers of Ach●ia : which Dr. White ( not ours but theirs ) writing of this very Argument , confesseth to be e without controuersie an Apocryphall storie : and containeth manifest vntruth , if Bellarmine himselfe may bee beleeued . 3. Cyprian de cardinalibus Christi operibus ; which f Posseuine , g Erasmus , h Hesselius , and many other P●pish writers flatly deny to be Cypriaus , yea or any one i n●ere Cyprians time . 4. Eusibius Emissenus his Homelies ; which whose they are , saith Bellarmine , is not knowne ; l Baro●i●s con●…th to haue beene foolishly set out vnder his name ; and m Six●… S●…sis ( besides many others ) affirmeth to haue bee●e patched together by some Latine Author out of other mens writings , whereas E●sebi●s was a Greeke . I adde onely what Bellarmine saith of the most of these Auth●rs together . Di●nysius his booke ( saith hee ) Eusebius his Homilies , and Cyprians Sermons of Christs Cardinall workes , n are with some counted doubtfull , yea or counterfait writings : 〈…〉 nor is it certainē whether they bee theirs , whose names they beare . Yea of some of them hee saith else-where , that p it is certaine q they are not . And yet are these of the principall Authors that this Defendant to vphold his tortering fabrique produceth ; albeit the things alledged out of them doe not greatly stand him in steed , as shall appeare when wee come at them . But such counterfeit feips doe they commonly tender vs , and will needs enforce vs to accept them for curr●nt 〈…〉 ; when they know that their owne Criticks haue marked and bored them for such , neither will they passe in payment among themselues . § 3. His third Exception is that hee citeth a namelesse Author , ignorant and vnsincere , like himselfe ; who m●keth Bishop Fisher affirme the reall presence of Christs bodie in the Sacrament not to be gatherable out of any word in Scripture . True it is , I say , that I finde Bishop Fisher all●adged to affirme , that there is no one word in the Gospell , from which the true presence of Christs flesh and blood in their M●sse may be proued . Which because I had not the 〈…〉 my selfe , nor knew where to haue it , I thus only alledge . And now , to put the matter wholy out of suspence ; that ignorant and vnsincere Author like my selfe , as 〈…〉 ●…rmeth him , who shall no longer be namelesse , is that right Re●erend Prelate , now Lord Bishop of Winchester , r in his elaborate worke against Bellarmines Apologi● ; who ( I doubt not ) both had the booke by him there cited , and cited the wordes no otherwise then they are in the booke . No● ( I thinke ) is this Popish Doctor so extreamely brazen-faced ( though they haue many of them in their browes too much of that mettall ) that he dare challenge that M●rour of learning for an ignorant Author . I should esteeme it but to great a grace to be counted ignorant as he is . § 4. Fourthly , hauing traced him through his whole Treatise ●e findeth him to be a meere collector out of other Authors , & to haue stol●e out of Bellar. his ●bi●ctions , cōc●aling his answeres : and in a word all so poore & so weake , that it may seeme written onely for Ladies and ideotes , vnable to examine . I say no more here in way of defence for my selfe but this onely ; that this should haue beene rather discouered by him in particular , then thus charged in generall , vnlesse he could in the prosecution of it haue better discharged himselfe then he hath done hitherto . The truth is ; he himselfe is so much beholden to Bellarmine , that he is faine euer and anone to referre his Reader to seeke in him what he should say ( if he thought it at least worth the saying ) himselfe . As if it were a good proofe of what he auerreth , or a sufficient resutation of what he findeth obiected , to say , that Bellarmine hath largely prooued the one , or Bellarmine hath sufficiently answered the other . Which if he haue done either , he hath done more by much then he oft attempteth once to doe . And surely his manner of dealing , beside the slightnesse and slendernesse of his Answeres , with a wet finger ( as we say ) passing by the manifold allegations produced as well out of the Auncients , as out of their owne Authors , doth giue a shrewd suspition , that he thought this his writing would neuer be examined by any either learned or vnlearned , vnlesse they were such as wanted euen common sense , sufficient to discouer the absurditie of diuers passages therein . To giue your Ladiship a taste of some of them before hand . Absurd Positions , and Contradictions . 1. He saith , that s a Testament , as all learned know , may well signifie a Legacis . 2. He maketh t our Sauiour to say , This my Blood is the Testament in my blood . 3. He saith , that u Christs blood is offered in the Eucharist , vnbloodily , or not as blood . 4. He expoundeth a place of Theod●ret thus ; * The Sacramentall Signes , that is , the Accidents , retaine still the same Substance , that is , the same Accidents , 5. He saith that y Christs Body is in the Eucharist , but without bodily existence , that is , his body is there , but not as a body . 6. That z it is there , and yet it followeth not that it is eaten , though that that is there be eaten . 7. He maintaineth a a corporall eating of Christ in the Sacrament , and yet that he is not there corporally eaten . 8. He affirmeth that b all are not saued that beleeue in Christ , and so fe●de spiritually on Christ. 9. He saith that c the Sonne of God is contained in the bread that is ea●en in the E●ch●rist ; whereas they dery any br●… at 〈…〉 to be there . 10. He maintaineth that d a thing may truly be said to be turned 〈…〉 that that commeth onely in the place of it . 11. He affirmeth that e one and the selfe same thing may 〈…〉 . 12 That f Christs bodie in the Sacrament hath no exte●… bignesse a● 〈…〉 . 13. He affirmeth g Christs very bodie to be present in the Sacrament but in a spirituall manner , or as a Spirit ; and therefore can no more there be broken , then Angels wounded i●b●di●s ●ffirmed , or then his De●… on the Crosse ; and that nothing but acc●●●nts are broken in the Euch●rist . 14. That h Christs hiding himselfe in the Sacr●●ent is 〈…〉 ex●…ion of him . 15. He saith , that i Christ is not touched in the Sacrament , and yet we touch him : that he in●…th 〈…〉 there , and yet he cannot be touched of vs. 16. He saith , that k Christs body is not abused , though mice and Rats eate it . 17. That l their Masse is the very selfe same with Christs Sacrifice on the Crosse , and yet it is vnbloodie . 18. He maketh m Christ himselfe a memoriall of himselfe . Crosse and wilfull falshoods and falsifications . 1. That n I affirme Sacraments to be nothing but bare Signes and Types : and that , o we make the Sacrament but a bare Memoriall of Christ. 2. p That I affirme them to bee nothing but bare bread and wine . 3. That q I affirme Caietane , Bellarmine and Gratian to say the same . 4. That r Iustine Martyr describeth the Celebration of the Sacrifice and Sacrament of the Eucharist iust as they now celebrate it . 5. That s the Fathers affirme that I●das receiued Christs naturall body . 6. That s all Christians in the World celebrate as , they doe . 7. That t Augustine and all the auncient Fathers vnderstand Christs words Iohn 6. literally , and not figuratiuely . 8. That u all the Fathers expound those words property , This is my bodie . 9. That x Christ did not say of the Eucharist Cup , I will drinke no more of this fruit of the vine . 10. That y the Centurists blame all the Fathers almost of Constantines time vniuersally for teaching Transubstantiation , and adoration of the Sacrament . 11. That z the auncient Britens held the same . 12. That * Origen , Basil , Ierome , and Augustine make the sinne of such as come vnworthily to the Sacrament equall with the sinne of those that betraied and kild Christ. But passe we from his Preamble to the Worke it selfe . Diuision 2. HIs first end●… for three leaues together is to pr●… that there is nothing in the Gospel , whereby it may appeare that those words of our Sauiour , This is my Body , may not be vnderstood figuratiuely as well as other speeches of the like kinde in Scripture ; as when , a Seuen kine are said to be seuen yeeres ; b ten Hornes ten Kings ; c The Rocke was Christ , &c. So he ; not telling withall his Reader ( as he ought to haue done , like an ingenuous solide Author ) the many differences noted by d Bellarmine and other Catholike Authors soluing this very Obiection , betweene Christs literall words , This is my Bodie , and other figuratiue speeches ; these being simply and without any other explication vniformally recounted by three Euangelists , as also by Saint Paul , in their historicall narrations : whereas where the Lambe is called the Passeouer , the Rocke is said to be Christ , &c. Something is still added in the text , to explicate the literall and true meaning of them . The Lambe ( for example ) is called in the same place the sacrifice of the Passeouer : Christ is said to be a spirituall Rocke , &c. And the very scope of visions and parables doth still shew in what sense the words of them are literally to be taken : ●s the seauen kine , ten hornes , &c. Besides in all such figuratiue speeches , Semper predicatur de disparato disparatum : One thing is said to be another , which cannot be ●…dually or specifically the ●ame , but wholly different in nature from it . A man , ( for example ) as Christ was , cannot 〈…〉 ●…narily be a Vine , a Lyon , a Rocke , &c. But in Christs words , This is my bodie , no such absurdor impossible thing is affirmed ; but onely that the substance which he had in his hands , was his bodie made by the miraculous conuersion of bread into it ; Christs words being operatiue ( saith e S. Ambrose ) and omnipotently able to make that to be which is signified by them in in these words . Perhaps thou wilt say ; I see another thing : How prooue you to me , that I take the bodie of Christ ? And this remaineth yet for vs to prooue , that it is not what nature framed , but what benediction hath consecrated : and that the force of benediction is greater then the force of nature : because euen nature it selfe is changed by benediction . Moses holding a wand in his hand , did cast it from him , and it became a serpent . Now if mans benediction were of such force , as that it could change nature ; what say we of that same diuine Consecration , where the words of our Lord and Sauiour doe worke ? For this Sacrament which thou takest is made by the speech of Christ. And if the speech of Elias was of such pow●● as to draw fire from heauen ; shall not Christs words be of fo●ce to change the formes of the elements ? Thou hast read of the workes of the whole world : Because he spake the word , they were made ; he commaunded , and they were created . The word of Christ then , which of nothing could make that which was not , cannot it not as well change those things which are into that which before they were not ? Since it is not a lesse matter to giue new natures vnto things then to change natures , &c. f It is indeede Bread before the words of the Sacraments : But after that consecration is once added vnto it , of bread it is made the flesh of Christ , &c. g I haue told you , ( saith S. Augustine ) that before Christs words that which is offered on the Altar is called bread : but when Christs words are vttered , it is called no more bread , but his bodie . And explicating the Title of the 33. Psalme , wherein these words are written , Et ferebatur in manibus suis ; And-he was carried in his owne hands : Who ( saith he , conc . 1. ) is able to conceiue how this can happen in man ? For who is carried in his owne hands ? A man may be carried in the hands of an other : But in his owne hands he cannot be carried . How this may be literally vnderstood in Dauid , we finde not . But in Christ we doe . For Christ was carried in his owne hands , when giuing his bodie he said , This is my Body . For then did he carry that body in his owne hands , &c. When as Christ himselfe ( saith S. Cyril ) affirmeth and saith of the bread , This is my Bodie , who may presume to make any doubt thereof ? And when the same Christ confirmeth and saith , This is my Blood , who can doubt , and say it is not his blood ? Againe , h Let vs not consider it as meere bread , or bare wine . For it is the bodie and blood of Christ. For although the sense teacheth thee that it is bread and wine , yet let thy faith confirme thee , that thou iudge not the thing it selfe by thy taste . And a little after ; This knowing for most certaine , that the bread which we see is not bread , although thy taste thinketh it to be bread , but that it is the bodie of Christ : and the wine which we behold , although to the sense of tasting it seemeth to be wine , yet that it is not wine indeede , but the blood of our Sauiour , &c. i Let vs beleeue God ( saith S. Chrysostome ) in euery thing ; not gain-saying him , though what he saith may seeme absurd to our sense and cogitation . I beseech thee therefore , that his speech may ouercome our sense and reason . Which point we are to obserue in all things : but especially in holy mysteries ; not onely beholding those things which lie before vs ; but also laying hold of his words ; for his words cannot deceiue vs : but our sense may easily be deceiued . And elsewhere lib. 3. de Sacerd. O miracle ! saith he : O the bountie of God! he that sitteth aboue with his Father , euen in the same instant of time is handled with the hands of all , and deliuereth himselfe to such as are willing to entertaine and imbrace him . Againe , Elias did leaue his garment to his disciple . But the Sonne of God ascending to heauen did leaue his flesh . But Elias by leauing it was deuested thereof : Whereas Christ leauing his flesh to vs , yet ascending to heauen there also he hath it . AFter that he hath thus spent some part of his railing Rhetorick in traducing & vilifying this Protestantical Diuine his Aduersary , asignorant , vnacquainted with the Authors he citeth , a petty writer , a meere collector , a filcher , a falsifier , &c. and disgraced his Discourse as consisting of proofes tedious , and superficiall , and allegations impertinent maimedly and corruptly produced ; and ( that nothing may escape him without some nip ) written with a very bad hand , which he taketh to be his owne ; and the partie therefore one ( it may be ) not so fit to write for Ladies as himselfe , being both a man of worth ( as before he intimated himselfe to be ) and writing a faire hand too , though not very Scholerlike , as the worke it selfe sheweth : Hee commeth now to deale with the matter and substance of the Discourse . Where the first Proposition , that he vndertaketh to oppugne , as I propound it , is this : These words in the Gospel , This is my Body , may well be taken figuratiuely . ( Which how it may be , I shew by some instances : to wit ; these other in Scripture ; k The seuen kine , are seauen yeeres : l The ten hornes , are ten Kings : m The Rocke was Christ : or as those other in ordinary speech ; This is Caesar : That is Cicero , &c. Nor is there any thing in the Gospel that may enforce the contrarie . Now this worthy man that taxeth me for a meere Collector , and a filcher out of Bellarmine , hath nothing here to answere , but what he fetcheth from Bellarmine , whom he saith I filch all from . But let vs see how well he vrgeth and maketh good Bellarmines answeres . 1. The words are simply , and without any other explication , simply and vniformally ( for so in his scholerlike manner he speaketh ) recounted by three Euangelists and Saint Paul. And therefore they cannot be taken figuratiuely . For that must follow , or else he speaketh nothing to the purpose . We shall not neede to goe farre to discouer the weakenesse of this consequence . The n three Euangelists , and o S. Paul speaking of the other part of this Sacrament , doe all simply and without another explication vniformally ( to retaine his owne precise tearmes ) say , This Cup is , &c. therefore the Cup cannot be taken figuratiuely there : which if it be not , they must inuent a new Transsubstantiation of some other matter or mettall then the fruite of the Vine , either into the New Testament , or into Christs blood . § 2. When the Lambe is called the Passeouer ; and the Rocke said to be Christ , something is added in the Text to explaine the literall true meaning of them . The Lambe for example in the same place is called the Sacrifice of the Passeouer . Christ is said to be a spirituall Rocke , &c. 1. It is not true that he saith ; that in the same place where the Lambe is called the Passeouer , the same Lambe is called the Sacrifice of the Passeouer : There is no more said , Exod. 12. 11. but this ; Ye shall eate it in hast ; it is the Lords Passeouer : there being nothing by way of explication there added . But after indeede verse 27. not the Lambe precisely , but the whole Seruice is said to be the Sacrifice of the Lords Passeouer . When your Children shal aske you , What seruice is this that you obserue ? Then shall you say , It is the Sacrifice of the Lords Passeouer . Neither is Christ said to be a spirituall Rocke . 1. Cor. 10. 4. But the reall Rocke is called a spirituall Rocke : as the Manna , and the water that issued from it are called r spirituall meate and drinke : And that Rocke for matter corporall , for vse spirituall , is said , as Augustine well obserueth , s not to signifie , but to be Christ : Nothing being added more to intimate a figuratiue sense there , then heere in the wordes , This is my Body , which two speeches both t Augustine and u Caietan compare the one with the other . 2. It is senselesse thus to reason ; In some places where figuratiue speeches are vsed , something is added to explicate them : therefore wheresoeuer nothing is added to explicate the figure , the words are not , or cannot be figuratiuely taken . 3. In many of the instances giuen , no such explication is added ; as these , x The ten Hornes are ten Kings ; y The seven Kine are seuen yeeres : This is Caesar : This Cicero , &c. 4. In the very Context there is added that which sheweth the sense to bee figuratiue . For that which is called Christs blood by the Euangelist in the one verse , is expresly said to be the fruit of the vine in the next verse . And that which is called Christs body by the Apostle , is immediately after , more then once or twice expounded to bee b bread . § 3. The very scope ( saith he , or Bellarmine by him ) of visions and parables doth still shew in what sense the words are literally to be taken ; as , the seuen kine , ten hornes , &c. And doth not the very nature of signes and Sacraments shew in what sense the wordes vsed of , or in them , are to be taken ? to wit , figuratiuely and symbolically , not properly or essentially . For what are Signes and Sacraments but reall parables ? both therefore tearmed Mysteries , as c Chrysostome noteth ; because one thing is seene in the one , as heard in the other , and some other thing vnderstood . Or what is more v●uall then ( as d Augustine and e others well obserue ) that Signes and Sacraments be called by the names of those things , which they are signes and sacraments of ? What Sacrament also is there , wherein or whereof such speeches are not vsed ? Circumcision is called f the Covenant : the pasohall Lambe , g the Passeouer : the Rocke , h Christ : Bap●●sme , i the Laver of Regeneration . And in like manner , saith k Augustine , is the bread Christ● body ; the name of the thing signified ( saith l Theodoret ) being giuen to the signe . So that whereas this worthy writer thus argueth out of Bellarmine ; In visions and parables the very scope euer sheweth that the things spoken are to bee vnstoode figuratiuely : But these places , the seven kine , and the ten hornes , are visions and parables : And therefore the things therein spoken are to be taken figuratiuely . Why may not we as wel reason on this wise ? The very nature of signes and sacraments leadeth vnto this , that when the names of the things whereof they are signes and sacraments are given vnto them , it is to bee vnderstood not properly , but figuratiuely . But it is a Sacrament wherein and whereof these speeches are vsed , This is my bodie , and This is my blood : These wordes therefore , wherein the name of the thing signified is giuen to the Sacrament , are to bee vnderstood figuratiuely . And so hee hath from his owne grounds by due proportion somewhat more to conclude then was before required ; to wit , not onely , that there is nothing that may enforce vs to expound them literally , but that there is somewhat of moment to induce vs to expound them figuratiuely . § 4. In all such figuratiue speeches ( saith he further out of Bellarmine ) Semper praedicatur de disparato disparatum ; One thing is said to be another , when it cannot be indi●idually or specifically the same , but wholly different in nature from it . A man for example , as Christ was , cannot but similitudinarily be a Rock , a Vine , or a Lion. But in Christs words , This is my body , no such absurd or impossible thing is affirmed ; but only that the substance which he had in his hands was his body made by the miraculous conversion of bread into it . 1. In this speech of our Sauiour , This is my body , as well as in that speech of the Prophet , m This is Ierusalem , or in that speech of the Apostle , n The Rocke was Christ , is one thing , to wit , bread ( as is afterward prooued both by the course of the context , the words of the Apostle , and the doctrine of the ancient Fathers ) said to bee an other thing , to wit , the flesh of Christ , which is wholly different in nature from it . Nor can this worthy Disputer prooue thē contrary , vnlesse you grant him the point in question , which heere hee shamefully beggeth to make good his Assertion , to wit , that that which Christ had in his hands was his bodie made by the miraculous conversion of bread into it ? 2. A man may as well be a rocke ; as a rocke may bee a man , or bread may be flesh . And why was it not as possible for the rocke to be turned into Christ , and so to become Christ , as for bread to bee turned into the bodie of Christ , and so to be the flesh of Christ ? that the one might be vnderstood properly as well as the other . If they will say , It is impossible that the rocke should bee turned into the flesh of Christ , before Christ was incarnate , I might answer them , as they vse to do vs ; that God is able to do all things . And questionlesse it is * as possible that the rock should be turned into that flesh , that as yet was not ; as that a little thinne wafer cake , or the compasse of it at least , should containe Christs whole and entire body here on earth , while the very selfe same indiuiduall body should be whole and entire still in heaven . A creature may as well be , and yet not be at once , as a naturall body may at the same time be wholly and entire thus contracted on earth , and yet whole and entire also in his full stature in heauen . Yea how is it not a thing absurd and impossible , that Christs body sitting whole and entire at the table , should hold the selfe-same body whole and entire in its two hands on the table , and should giue the selfe-same body away whole and entire ouer the table to twelue seuerall persons , to goe seuerally into each of their mouthes still whole and entire , and to become so many whole and entire humane organicall bodies in their mouthes , as in chewing they made pieces of that that was giuen them , and yet the selfe-same body that they did thus take and eate , remaine sitting there still vnstirred and vntouched ? If these things be not absurda absurdorum absurdissima ( as he speaketh ) as monstrous absurdities as euer were any , I know not what are . 3. Obserue how these men that cannot endure to heare vs say , This , or that thing is impossible : yet tell vs themselues of many impossibilities ; and that euen then also when they speake of these miraculous mysteries , in the confuting one of another . It is impossible ( saith this worthy writer ) for a man , as Christ was , otherwise then similitudinarily , to be a rock , or a vine . o It is impossible ( saith Aquinas ) that a man should be an Asse . p It is impossible ( saith the Glosse ) that bread should be Christs bodie . q It is altogether impossible ( saith Bellarmine ) that this sentence , This bread is my body , should be true properly . r It is impossible ( saith Biel ) that Christs body should be broken or divided and so bee spoiled , being impassible . s It is impossible ( saith Aquinas ) that Christ in his last Supper should giue his body impassible . t It is impossible that his body being now impassible should be altered in shape or hew . u It is impossible that Christs body in his proper shape should be seene in any other place , but that one onely wherein he is definitiuely . x It is impossible that the substantiall forme of bread should remaine after consecration : or that the substance of bread and wine should abide there . y It is impossible that Christs body by a locall motion should come to bee in the Sacrament . “ It is impossible that the same thing should both rest and mooue at once . “ It is impossible that the same body should by locall motion arriue in diuers severall places at once . It is impossible that Christs should personally assume the bread in the Sacrament . * It is impossible that Christs body should bee in the Sacrament any other way but by the conversion of bread into it . All these and many other impossibilities they tell vs of , that cannot endure to heare vs speake of any . Now if they will tell vs why these things are impossible , we shall as soone tell them againe in their owne wordes , why such a Transubstantiation and reall presence , as they dreame of , is impossible . 4. How doth this follow : There is no impossible thing affirmed in Christs words : Therefore they must needs bee taken properly , or they cannot bee taken figuratiuely ? Hee might by the same reason prooue that the Apostles words where he saith of himselfe , a I die dayly ; or where he saith , b I am crucified together with Christ ; or where he saith of the Galathians that c Christ was crucified among them ; or the Psalmists as some fantasticall d Rabbines haue held , where hee saith of the Heavens , that e they relate Gods glory , &c. or our Sauiours , where hee saith , that f the tongue of the Rich mans soule was in torment ; must of necessity be all vnderstood literally and properly , because there is nothing simply impossible affirmed in them . § . 5. He telleth vs in Conclusion ; that the meaning of our Sauiour Christs wordes is this ; The Substance which I hold in my hands is my Body made by the miraculous conuersion of bread into it . But where is ought in the Text that inti nateth this miraculous conuersion ? yea if this were the sense of them , it should be made Christs body ere those wordes were spoken of it : Whereas hee and his associates commonly hold that this miraculous conuersion is wrought by those wordes , This is my body , and * is not effected till those wordes be all out ; which they giue the Priest a speciall charge thereof g to vtter speedily with one breath . And here let this profound doughty Doctor giue an ignorant petty writer leaue to demand of him , what is ment by the word This , in those wordes , This is my body ; ( for I suppose hee will not be so absurd as the Glosser is , to say that h Hoc or this there signifieth nothing at all : ) or what that substance was ( as hee speaketh ) that Christ held in his hands when hee spake the word , Hoc , or this . If it were Christs body made before of bread , then the vttering of those wordes did not then , nor doth now worke any conuersion of the bread into Christs body : for nothing can bee turned into it selfe , or into that that already it is : or i if it were bread still , ( as for ought ap peareth in the text , still it was ) then must this needs bee the summe and sense of Christs wordes , This bread is my body : and so by his owne rule , when disparatum de disparato dicitur , one thing is said to be another different in nature from it , it must needs be taken figuratiuely . § 6. Well wotting that there was no such thing either in the Text , or gatherable ( to vse his owne tearmes ) out of it : hee would faine finde out some Author , that would say that for him , that the text it selfe will not ; and alleagdeth therefore some few Testimonies . Concerning which I might well say , as hee saith , if I would doe as hee doth , that they haue beene answered long since by the L. Morney , the B. Morton , D. Fulke , and others , and hee doth not deale sincerely in concealing their Answers ; and so turne my Reader over to them , as his manner is , when he hath nothing to answer . But I answer to them severally . 1. Ambrose is alleadged out of his bookes de Mysterijs , &c. and de Sacramentis : which bookes , howsoeuer i for diuers passages of them , and phrases vsed in them , they may well be doubted of whether they were written by him or no ; and Posseuine himselfe implieth that some haue denied it , when hee saith , that k all almost hold them to be his : and part of them ( as we shall see anone ) goeth commonly vnder another name : yet not to stand thereupon , but admit them for his . Nothing there said doth necessarily enforce any such Transubstantiation as the Romanists hold ; yea some subsequent wordes , if they had beene annexed , would euidently speake against it . For first , Ambrose there expressely teacheth , that the creatures of bread and wine still abide euen after Consecration , which vtterly ouerthroweth the Popish Transubstantiation . If ( saith he ) there were so much force in the word of the Lord , ( in the worke of Creation ) that those things began by it to be that before were not ; how much more operatiue is it to cause l that things should be still what they were before , and be changed into another things . So that by this Ambroses confession the elements remaine still what they were , and yet are changed indeed , which wee deny not , into that which they were not ; as waxe is turned into a seale , being annexed to a deed ; though it remaine still for substance what erst it was . 2. That which Ambrose saith in the latter place , that m This bread is bread before the wordes sacramentall ; but when consecration commeth to it , it is of bread made Christs flesh ; that hee speaketh in these wordes n in the former place , which this mangler of him omitteth ; o Before the blessing of the heauenly wordes is another kinde named , but after Consecrationis Christs body signified . And againe p in the latter place : Wine and water is put into the Cup , but by Consecration it becommeth blood . Thou wilt say , q I see no kind or shew of blood . But it hath ( saith hee ) a similitude of it . For as thou hast taken a similitude of death in ( Baptisme , hee meaneth as lib. 3. cap. 7. so ) r thou drinkest a similitude of Christs precious blood , &c. And thereupon he concludeth , s Thou hast learned now , that that which thou receiuest is Christs body . So that it is in regard of signification and similitude that the one is said to be Christs flesh , and the other his blood , as this Ambrose explicateth himselfe . 3. Expounding what manner of change hee meaneth , when he saith , They are changed into that which erst they were not . * Thou thy selfe ( saith he ) wast before ; but thou wast an old creature : after thou wast consecrated , thou begannest to be a new creature ; which newnesse yet ( as Tertullian well obserueth ) importeth * no corporall , but a spirituall change in the party so consecrated , not in substance , but in quality differing from what he was before . 4. In the next u Chapter , relating the wordes of their Church Liturgie then in vse , hee calleth that holy oblation , x a figure of Christs body and blood : which they entreate God to accept of , 2 as hee did Abels gifts , and Abrahams sacrifice , &c. which cannot bee vnderstood of the very reall sacrifice of Christ himselfe , vnlesse they will make the Priest an intercessor to God the Father in the behalfe of Christ Iesus . Of which also more hereafter . 2. Out of Augustine are cited two Testimonies . In the former whereof he sheweth , how iudicious he is in the choice of his allegations , ( that for which he taxeth the Diuine he dealeth with ) and how well seene in and acquainted with the Authors he alleadgeth . There are diuers Sermons set out vnder Augustines name , ( for this is no new thing with them to forge daily as well new workes , as new writers ) which they cite many of them , sometime vnder the name of Augustine , sometime vnder the name of this or that other Father : for they can finde Fathers for their bastards as they list themselues . Of these many by a Bellarmine , b Baronius , c Erasmus , d the Diuines of Louaine , and diuers others are confessed to bee meere counterfeits . One whereof is the Sermon de Verb. Dom. 28. which this worthy Writer here citeth ; and indeede is nothing else but a whole Chapter verbatim taken out of the fift booke of that worke de Sacramentis , which he cited last before as Ambroses . So that he doth herein as Captaines , that wanting of their full number borrow one of an other , and so produce the same party by one name to day as one mans souldier , and by an other name the next day , as an other mans souldier , a gun-man ( it may be ) to day , and a pike-man to morrow . For this Author was but euen now Ambrose ; and now he is sodainely become Augustine ; as if some such spel had beene said ouer him , as they suppose to be said ouer their Hoast . And thus ( as their common guise is ) they make their coined creatures , like plaiers on a stage , sometime to act one part , and sometime another . And this may well giue iust cause to suspect the authoritie of the Author , when sometime he is Ambrose , and sometime Augustine , and it may well be neither . For he is hardly euer beleeued that is taken once in two tales . And this Erasmus his annotation would haue giuen him some hint of , had he beene so well acquainted with the Authors he citeth as he would seeme to be . Besides that this Ambrose , or Augustine , or what euer he be , when he is cited to giue in euidence , saith nothing but this , that that which before Christs words is called bread , is after them called no more bread , but Christs bodie . Which vnlesse it be meant , that it is not called onely bread , but Christs body also , e which manner of speaking is not vnusuall ) he will not deny himselfe to be most manifestly vnture : for he acknowledgeth a little after that euen after consecration the Apostle diuers times so tearmeth it . And if it be so vnderstood , what maketh it either against vs , who acknowledge ( with the Auncients , ) that it is commonly called , as all other signes ordinarily , by the name of the thing it signifieth ; or for them , who should prooue , not that it is commonly called Christs body , but that it is really and essentially it . It is no more then as if one had said ; Waxe before it is set to a deede and imprinted , is called waxe : but after that , it is not called waxe , but a Seale . Meane while it may hence appeare , that either this Writer ( what euer he be ) is scarce well acquainted with the writings of those Fathers that he citeth , or else he is wretchedly bent to abuse and delude those that he dealeth with . The latter Authoritie is taken out of Augustines first Sermon on Psal. 33. wherein he saith , that Christ was carried in his owne hands , when he said , This is my body . And here againe this great Doctor sheweth either his little acquaintance with Augustine , or his fraudulent dealing with those whom he desireth to delude . For Augustine repeating againe in the very next Sermon what hee had deliuered in the former , putteth in those words , which shew what his meaning was : When he commended ( saith he ) vnto them his body and blood , he tooke into his hands , what the faithfull know : ( that was nothing , they themselues will graunt , but f bread , when he tooke it . ) And g he carried himselfe after a manner , when he said , This is my body . And if you will know what that , after a manner , meaneth , Augustine himselfe will best tell you , where he saith elsewhere ; h The Sacrament of Christs body is after a manner Christs body : because Sacraments for the most part be are the names of those things whereof they are Sacraments . After a manner then it is the body of Christ. And yet is it bread still . For so Augustine againe i elsewhere ; k It was Bread that Christ carried in his hands at his last Supper : l Which Supper we to this day eate daily by Faith ; and in it by faith receiue Christ , in whom we beleeue ; and taking a little modicum , are spiritually fatted . His third Author is S. Cyril , that should be Bishop of Ierusalem a little after the time of Constantine the Great : An Author not without good cause shrewdly suspected . Vnder his name our Popish Father-forgers haue set out diuers things : Among others an Epistle of his that should be written to S. Augustine of S. Ieromes decease , and of the miracles that he wrought . Which Epistle is so grosse and ridiculous , writing of the death of one that many a long yeere out-liued him that should write it , that albeit many of them are not ashamed to m cite it as Cyrils for the maintenance of sundry Popish points , yet others of them are enforced n to confesse the worke countorfeit , and sticke not to brand the o Author of it for an hereticall impostor , and a loud lier . And of late they haue set out vnder the name of the same Cyrill p two bookes of Catechising ; which besides sundry passages in them that argue a late writer , as q where he speaketh of the Inuention of the Crosse as r a matter long before his time , and saith that the whole world was then filled with the pieces of it , whereas r the true Cyril was liuing at the very time when the Crosse is reported to haue beene found by Helen ; the same Catech●sings are t reported to bee found in some written copies vnder the name one Iohn Bishop of Ierusalem , of which name there was u one about the 2. Nicene Councel , some hundreds of yeeres after that Cyrils decease . So that they may as well cite that second Councel of Nice for the adoration of Images , as this counterfeit Cyril for their Transubstantiation , vnlesse they can bring sounder proofe for him , and better informe vs what he is , and whence he came . The authoritie of this Catechiser is no better then the authoritie of that Epistler for ought can bee shewed ; which yet x in this very Argument is also produced , and y is enforced vpon vs as an indubitate and authenticall Author . Such bastard pearles , Bristow diamonds , and glasse bugles are these poore pedlars , like pety chapmen faine to stuffe their packets with , for want of better and choiser wares . And yet may wee but haue leaue to expound this Cyril , or whosoeuer he is else , by himselfe , we shall soone shew him to say no more then we willingly admit . For in a the same Catechising that is here alleadged , b Doe not regard ( saith he ) these things , as bare ●read and wine . And in c the Catechising next before ; d Doe not suppose that ointment to be bare ointment . For as the Bread of the Eucharist , after the inuocation of the holy Ghost , is e no longer bare bread , but Christs bodie : so this holy Oyntment after inuocation is f no more bare or common ointment , but a gift of Christ and the holy Ghost , by the presence of his Deitie . And looke what he saith concerning the not trusting of our senses in the matter of the Eucharist , the same doth g the Ambrose before cited say of the Sacrament of Baptisme . h What seest thou ? saith he . Water : but not water alone , &c. First , the Apostle teacheth thee to contemplate not the things that are seene but the things that are not seene . Beleeue the presence of the Deitie . For how could it worke there , if it were not present . And againe afterward ; i Beleeue not thy bodily eyes alone : that is better seene that is not seene . And say not we as much ? that it is not bare bread , nor bare wine that is offered vs in the Eucharist , ( whatsoeuer this lying wretch hereafter shamelesly auoweth , as when we come to it shall be shewed ) which is all that our outward sense is able to enforme ; but spirituall signes and seales , and effectuall instruments of grace , which the eye of our soule is alone able to conceiue , and our faith to assure vs of . 4. Chrysostome is alleadged ; but little to the purpose . The former allegation is here cited out of Sermon 60. ad Popul . Antioch . which Sermon this Answerer , had hee beene so well acquainted with the Author hee citeth , as would beseeme such a Doctor as he professeth himselfe to be , he should haue found to be an Homily neuer made by Chrysostome , but by some other composed of part of two Sermons of his , on the Glosse of S. Matthew pieced together , to wit , the 83. and the 51. according to the Latin , or the 82. and 50. according to the Greeke . The place produced is out of the 83. on Matthew : for that is the proper place of it . In which Sermon Chrysostome speaketh no more of the Eucharist , then he doth of the Sacrament of Baptisme , in the very next words . k It is no sensible thing ( saith hee ) that Christ hath left vs , but in things indeed sensible matters all intelligible . l In like manner it is in Baptisme . By a sensible thing , to wit , water is the gift giuen , but the thing that is there wrought , to wit , regeneration and renovation , is a thing intelligible . If thou wert not corporall , he would haue giuen thee the gifts themselues naked and spirituall : but because thy soule is conioyned with thy body , thereforeby sensible things he giveth thee things intelligible . And in m the other Sermon out of which that Homily is pieced : Beleeue thou that the same supper wherein Christ himselfe sate downe , is now celebrated . For there is no difference betweene this and that . For n it is not a man that doth the one , and Christ the other . But it is Christ himselfe that doth both the one and the other . When therefore thou seest the Priest reaching somewhat to thee : o do not imagine that it is the Priest that doth it , but that it is Christs hand that is stretched out to thee . For as when thou art baptised , p hee doth not baptize thee ; but it is God that holdeth thy head by his inuisible power ; and neither Angel nor Archangel , nor any other dare approach and touch : So is it now also . Now what is here spoken but of Mysteries or Sacraments in generall , applied after in particular , as well to Baptisme as to the Eucharist ? and therefore may as well prooue a reall or essentiall transmutation in the one as in the other : and if not in both , in neither , since the very same things are spoken of either : to wit , that we must in either regard not so much what our bodily eye seeth , as what the spirituall eye of the beleeuing soule by faith apprehendeth , and vpon ground of Gods word beleeueth : and that by things sensible are things intelligible conueighed to vs , and effected in vs as well in the one as in the other . The 2. place of Chrysostome is out of his 3. booke de Sacerdotio . Wherein this alleadger of him fareth as ill as in the former allegation . Chrysost. saith indeed that Christ that sitteth aboue with his Father in heauen , is q at that time ( to wit , when the Eucharist is celebrated ) held in the hands of each one , and offreth himself to those , that will claspe him about and embrace him . But not to insist vpon what was aboue said by him , that Christ himselfe and not Man both there and in Baptisme administreth ; nor vpon other phrases in the same place vsed by him , both before of the same Eucharist , that r the people are all died purple-red in it with Christs blood ; and afterward of Baptisme , that in it s wee are buried together with Christ : Which cannot bee vnderstood but figuratiuely : he sheweth in the very next words to those here cited , what his meaning was in them , and how all this is done , when hee saith ; t And this they doe all then with the eyes of faith . The third place is not , as he seemeth to cite it , out of the same booke , but out of his 2. Sermon ad populum Antiochenum . He found them ioyned together in Bellarmine , out of whom he hath all , and therefore tooke them ( it seemeth ) to bee both out of one booke . Chrysostome there saith that Christ hath left vs his flesh , and yet hath it still in Heauen . But how that may be verified , he himselfe sheweth in the same place a little before , when he saith , that u there was a twofold Elias , ( whom he compareth Christ withall , ) when Elias was translated , an Elias aboue , and an Elias beneath ; he meaneth Elisaeus , on whom v rested the spirit of Elias , whom hee therefore esteemeth a symbolicall Elias ; as Iohn the Baptist is called x Elias , because he came y in the power and the spirit of Elias , and so was also Elias , as z our Sauiour auerreth ( and a Augustine well obserueth ) though b not essentially Elias , yet c Elias symbolically . And so here in like manner . Christs essentiall flesh is in heauen , whither they must also , saith Chrysostome , d ascend , and flie vp like Eagles , that will haue it : his symbolicall Flesh is here vpon earth , as the Symbolicall Elias was , in the Sacrament of his body ; which ( saith Augustine ) e in some sort is his body , being a Signe and Sacrament of it . And thus you see what substantiall proofes this great Blusterer hath brought to prooue their Transubstantiation : and how well he hath acquit himselfe for a man well read in the auncient Fathers , as hereafter hee boasteth himselfe to be . Diuision 3. THis is the true Doctrine of the auncient Fathers : and so plainely and vnanswerably doe they teach the literall vnderstanding of our Sauiours words , and the miraculous cōuersion of the bread & wine of the Altar by the omnipotent force of them into the bodie and blood of Christ ; telling vs that we must not beleeue our sense or reason telling vs the contrarie ; nor conceiue it so impossible , as our carnall and grosse Aduersaries pretend , for the bodie of our Sauiour to bee in heauen , and in numberlesse places of the earth together i●…sibly existing . Whose plaine testimonies are in a whole Booke together by learned f Bellarmine truly and particularly collected : where also he refuteth the shifting answeres of Protestanticall Diuines vnto them ; soluing all Obiections gathered out of their obscurer sayings against Catholicke doctrine . Who is by this Minister ignorantly or malitiously traduced , and made directly against the whole drift of his Controuersie to teach a probabilitie at least of Protestant Doctrine about the figuratiue and tropicall sense of our Sauiours words , This is my Body ; because disputing against Luther ; supposing as well as he the literall sense of our Sauiours words , argumento ad hominem , by an Argument drawne from Luthers owne grounds , hee driueth Luther either to confesse Transubstantiation necessarily purported in our Sauiours words , This is my Bodie ; or for to admit barely ( against the knowne opinion of himselfe and all his disciples ) a figuratiue and metaphoricall vnderstanding of them . For if Christs words be literally to be vnderstood , and bread also admitted to remaine in the Sacrament , the Pronoune , Hoc , This , would naturally and necessarily demonstrate it , and not the bodie of Christ inuisibly therein present , and so bread in our Sauiours speech should falsly be affirmed to be Christs bodie : Whereas if bread remaine not , but be truly conuerted into Christs bodie , no such absurd and impossible sense followeth out of the literall vnderstanding of Christs words . Why then doth this Minister falsely make Bellarmine in this place seeme to affirme that there is nothing in the holy Text , that may enforce vs to beleeue that Christ is corporally present in the Sacrament , or ( which is all one ) that may enforce vs literally and not figuratiuely to vnderstand Christs words , &c. Ignorance and mistaking must be my aduersaries best meanes to salue this falshood and many others which doe ensue afterward . IN the next place hauing digressed all this while from the Argument he should haue answered , he addeth that that which they teach cōcerning the literall sense of Christs words and the miraculous conuersion of the bread and wine into the very body and blood of Christ , is the true doctrine of the auncient Fathers : and to saue himselfe the labour of proouing that which neither he , nor any of his side shall euer be able to make good , he turneth his Reader ouer to Bellarmine , out of whom he picked all that before he had said , and telleth him that he hath both prooued it , and refuted all the shifting answeres of the Protestanticall Diuines . Bellarmine ( it seemeth ) is his Aiax , behinde whose shield hee must shroud himselfe , or else he dare abide no brunt of encounter againe . Now to make Bellarmine againe some part of requitall , because he is so much beholden to him , he will doe his best to cleere him from either the ignorant or malicious abuse of this bad Minister , by whom he is traduced and made directly against the whole drift of his Controuersie to teach , a probabilitie at least of the Protestant doctrine concerning the figuratiue sense of our Sauiours words , and to affirme , &c. It is true ; I say that Bellarmine granteth , and so g he doth , ( I haue set downe his owne words ; they are not , nor can be denied ) that these words , This is my bodie , may imply either such a reall change as the Catholickes hold , or such a figuratiue change , as the Caluinists hold : and that is all I say of him . The truth contrary to the maine drift and scope of his controuersie , ( as it falleth out oft with those that against their owne knowledge maintaine errour ) did start from him vnawares . Nor is the question now de re , but de propositione , as Bellarmine there speaketh : the question is not of the maine matter in controuersie whether Christ did really conuert the Bread into his Body ; which Bellarmine affirmeth ; but whether that speech of our Sauiour may not beare such a figuratiue sense as we giue , which Bellarmine in plaine and precise tearmes granteth . And all that this his Champion can say for him is nothing but this , that Bellarmine doth not say that which in expresse words I haue cited out of him , without alteration of any one syllable ; and the falshood therefore lyeth manifestly on him that denieth it , when he knoweth them to be Bellarmines owne wordes in precise tearmes . But he hopeth ( it seemeth ) that with facing hee may carry away any thing . I will adde a little more out of Bellarmine , and yet no more then himselfe in precise tearmes saith . h Scotus and i Cameracensis , two great Schoolemen , grant that the doctrine of Transubstantiation cannot necessarily bee gathered out of the text of the Evangelists ; howsoeuer they hold it , because the Church of Rome , that cannot erre , hath so expounded it . And Bellarmine himselfe k granteth that l this is not improbable : For m though the Scripture ( saith he ) that we bring , may seeme so cleere , that it may constraine a man that is not wilfull to yeeld it , yet it may well bee doubted , whether it be so or no ; since most learned men , and most acute , such especially as Scotus was , are of a contrary minde . And now we haue besides Scotus and others , three Cardidinals , Card. Bellarmine , Card. Caietan , and Card. Cameracensis , all confessing that the Popish doctrine of Transubstantiation cannot cleerely or vnanswerably bee prooued by Scripture . I conclude then with mine Adversaries grant ; It is all one ( saith he ) to say that there is nothing in the text that may enforce vs to beleeue that Christ is corporally present in the Sacrament , and to say that there is nothing to enforce vs literally and not figuratiuely to vnderstand Christs words . Card. Caietan freely confesseth the latter : and vnlesse hee can disprooue Caietan ( which as yet hee hath not assaied to doe ) he must by his owne confession yeeld the former . Diuision 4. PAge 3. He maketh a great stir in asking , how the Chalice may be called the new Testament in our Sauiours blood . I answer him , because our Sauiours blood by the effusion whereof his last W●ll and Testament was confirmed and our eternall inheritance purchased and applied vnto vs , is in this Chalice really contained and vnbloodily offered on the altar for vs. For the word Testament ( as all learned men know ) is apt to import not onely the interiour act of the dying mans Wil , but also the authenticall instrument or deed , wherein that his dying Will is contained , and his legacy conueighed vnto vs , which here in the Chalice is our Sauiours blood to cleanse and inebriate de●●●t soules . Afterward in the same page confusedly and tediously hee endeauoureth to shew the bread and wine to bee no other then bare signes and types of Christs true body and blood ; as Alexanders picture representeth his absent person ; as Circumcision is called the Couenant , because it was a signe thereof , &c. either not vnderstatding like a dull Scholler his Master Caluines doctrine , or ouer sawcily willing to contradict him ; who towards the end of his booke de Coena Domini expressely denieth bread & wine to be empty signes of our Sauiours body and blood , but such signes as haue the signified substances of our Sauiours body and blood conioyned with them . For n Christ ( saith hee ) is no deceiuer to delude vs with bare figures , &c. According to which doctrine of Caluine it will be easie for my Adversarie himselfe to salue many of his owne obiections : that for example , which he maketh out of Tertullian , page 3. saying , The bread which Christ tooke and distributed to his Disciples he made his body , saying , This is my body , that is , a figure of my body . For as Caluines former words import , so also Tertullian meaneth , the sacramentall symbols not to be naked signes of Christs absent body and blood ( as the Minister would haue them ) but such signes as haue the signified substance conioyned vnto them ; as smoake is the signe of fire ; warme blood of life ; the fiery tongues ouer the Apostles , in that day of Pentecost , and the Doue ouer our Sauiour in his Baptisme , were signes of the holy Ghost present , &c. Which manner of being signes of Christs body and blood doth not exclude but suppose the Accidents of bread and wine to containe the true substances of our Sauiours body and blood in them . So is Saint Augustine to be vnderstood , where he saith , Our Lord doubted not to say , This is my body , when hee deliuered the signe of his body . And when out of Gratian my Aduersary citeth those wordes , The heauenly bread , which is the flesh of Christ , &c. is a Sacrament of Christs body visible , palpable , mortal , and pierced on the Crosse , &c. So when Theodoret and Gelasius affirme the substance and nature of bread and wine still to remaine in the Sacrament ; they meane not physicall substances and nature of bread and wine still to remaine after the consecration , but onely the accidents to remaine vnaltered in their nature , signifying and containing our Sauiours body and blood vnder them . And if hee had cited the place of Theodoret fully out , he had vtterly ouerthrowne his hereticall and fraudulent purposes of citing him . His wordes are these : Neither do the sacramentall signes after consecration depart from their nature ; for they remaine ( note how hee speaketh of the signes not of the substances of bread and wine remaining ) in their former substance figure and forme to be seene and touched as before : but they are by our vnderstanding conceiued to be as they are made ; and they are beleeued and adored according to our faith of them . So iudicious and learned is mine Aduersarie here and in other places , in the choise of his Arguments and Authorities alleadged against vs. But howsoeuer he faileth in that , he will be sure to helpe out the matter by maiming and corruptly citing such testimonies . I haue iust cause to suspect his like dealing in citing Gratians Glosse on S. Augustines wordes in the precedent page , and Caietans words cited by him page 2. But I haue not these Authors now by me to examine the places in themselues . And they are of so small esteeme with vs , especially Caietan in his dangerous and inconuenient manner of expounding Scripture with more subtilty many times then truth , as I cannot but wonder to see the Minister so to magnifie him , as if hee were the Oracle of our Church , and his ipse dixit and bare assertion so certaine a proofe as it could not be denied by vs. IN the next place therefore , skipping ouer this Confession of Caietan , that there is nothing in the Gospell that may inforce vs to take those words of our Sauiour properly , This is my body : but that they may for ought that is in the Text be taken figuratiuely as well as those wordes , The Rock was Christ. As also leaping quite ouer the Answer giuen to that Obiection that we are bound to beleeue our Sauiour , when hee saith , This my body : as if wee could not beleeue those wordes of his , vnlesse wee beleeue Transubstantiation : whereas their owne writers grant that the words of our Sauiour may be true , though no such thing be : He picketh out here and there some by-matter to bee nibling vpon , that hee may seeme to say somewhat , though hee keepe aloofe off from the maine matter . And first , because hee thought hee had found out a pretty quirk and a strange crotchet , which hee was desirous to vent : He saith I make a great stirre in asking , how the Chalice may bee called the New Testament in Christs blood . I halfe suspect that some body hath sometime pus●ed him with this Question ; and he is willing therfore here to explicate it for the saluing of his owne credit , the rather hauing lighted vpon a new deuice , that hee thinketh wil easily helpe out . For I mooue no such Question , much lesse make such adoe about asking it , but say onely , We must beleeue our Sauiour as well , when he saith , This Cup is the new Testament , or This Cup is my blood ; as wee must beleeue him when he saith , This is my body : and that either may bee true , though there be no such reall conversion either of the Cup into the new Testament , or Christs blood in the one , or of the Bread into his body in the other . And his part had beene ( if he ment to keepe to the point ) to shew why the one may not be true in a figuratiue sense as wel as the other . But let vs heare how learnedly ( though it bee beside the matter ) he explicateth our Sauiours wordes , This Cup is the New Testament in my blood . Thus forsooth ; My blood in this Chalice really contained and vnbloodily offered on the altar is that by the effusion whereof my last Will and Testament is confirmed , and the eternall inheritance purchased and applied vnto vs : and it is therefore called the New Testament in my blood . Did any man in his right wits ( thinke wee ) euer expound Scripture on this manner ? Yea but he hath a singular piece of Schollership by himselfe to iustifie his Exposition . For all learned men ( saith hee ) know that the word Testament is apt to import , not the dying mans Will onely , but the deed wherein it is contained , and the legacy conueighed by it ; which here in the Chalice is our Sauiours blood , to cleanse and inebriate deuout soules , &c. If he had beene himselfe inebriated when hee writ this , hee could not lightly haue beene more absurd . For , 1. By this exposition of his , our Sauiour should say , This Cup , that is , this blood contained in the Chalice , is the New Testament in my blood . And so * Christs blood shall be not in the Chalice onely , but in his blood ; would any reasonable man say , My body is in my body ; or , My blood is in my blood ? But they care not what absurd language they fasten vpon our Sauiour , so it may make for their owne turne . 2. There is the blood of Christ really contained in the Chalice , and yet this blood is vnbloodily offered . It is vnbloodily offered , and yet it is really blood ; yea there is nothing there but blood . True it is the ancient Fathers oft tearme the Eucharist o an vnbloody sacrifice ; which sheweth their speeches , where they say , that p the Altar and the people are besprinckled and dyed purplered with blood , were metaphoricall and hyperbolicall : and well might they so call it , not dreaming of any such bloody stuffe in the Chalice , as these men seeme to imagine . But how there can bee an vnbloody offering , where there is much more blood then flesh ; and Christ offered vnbloodily , where men drinke nothing but meere blood ; yea if Chrysostomes speeches were to be taken properly , where all the Communicants are dyed red with blood , let any reasonable man iudge . 3. All learned men ( he saith ) of which number I hope he counteth himselfe one ) know that a Testament is apt to import , not a will onely , or a deed , but a legacie too . Vsus loquendi Magister : Use is the Lord and Master of language . q We should thinke ( they say ) as the best , speake as the most ; and r vse , as such coine , so such speech , as is commonly currant . We ignorant and vnlearned Protestanticall Ministers are vnacquainted with this learning . But I would request him , if hee can here , as well for the sauing and saluing of of his owne credite , as for our better instruction , to produce any one learned man besides himselfe and f his associates , that euer so said , or euer so spake , that euer called a legacy by the name of a Testament . Such learned men ( I see ) as hee is , may say what they list ; we vnlearned must speake by rule , when we speake , least such learned men as hee is controll vs if we doe otherwise , for ignorant . 4. Marke ( I beseech you ) this learned mans Logicke , how soundly and substantially he argueth . This word Testament may well signifie either a Will or a Legacie : ergo Christs blood wherewith his last Will was confirmed , may well be tearmed the New Testament . What connexion there is betweene these two Propositions , the one produced by him to prooue the other , let any one , that is not vtterly senslesse , consider . 5. Let it be obserued , how these men that cannot endure at our hands to heare of any figure in the wordes of our Saviour , though one neuer so frequent , in signes and Sacraments especially , which both they grant these things to be ; yet themselues in the explicating of them are enforced to flie to figures , yea take liberty to themselues to coine and forge such figures , as were neuer heard of before , either in holy writ , or in prophane writer . For let him if he can , shew a legacie so tearmed in either . Lastly , Christs blood indeed may in some sense be said to inebriate mens soules , and the s Ancients sometime so speake . But that which is in the Chalice , if it be taken ( which the Priest sometime may chance to doe ) ouer-largely , will ( as t Aquinas well obserueth ) inebriate the bodie and not the soule : which I neuer yet heard that u blood did , or could doe . And therefore wee haue cause to thinke , if we see the Priest drunke with it , yea we haue reason to beleeue , because we know he well may , that it is not Christs blood , but * the fruit of the x vine , the blood of the grape , that is in the Chalice , and produceth such effects . § 2. In the next place , like a man in a maze going backward and forward , as vncertaine which way to turne himselfe , Afterward ( saith hee , relating , but misrelating , as his vsuall manner is , some things spoken before ) confusedly and tediously hee endeauoureth to shew the bread and wine to be no other then bare signes and types of Christs body and blood , as Alexanders picture representeth his absent person , as Circumcision is called the Couenant , because it was a signe thereof , &c. True it is , I say these wordes of our Sauiour , This is my body , may as well be vnderstood figuratiuely , as those speeches are where the Rocke is called Christ , and when pointing to the pictures of Caesar and Alexander ( it is the comparison that a Augustine vseth ) we say , This is Caesar , and That is Alexander . And in Answer to the Obiection before recited ; I say , that the Cup , that is , the wine in the Cup , is said to be the New Testament , as Circumcision the Couenant , because * a signe and seale of it . But that the bread and wine are no other then bare signes and types , &c. I no where say : It is his vntruth , not mine assertion . I say expressely more then so , that they are not signes onely , but seales , and signes and seales so effectuall , ( as after I shew ) that by them the things signified by them , and sealed vp in them are truely and effectually , yet spiritually , conueighed vnto those that doe faithfully receiue them . Hee dealeth herein but as Bellarmine ( whom hee imitateth ) doth with Caluine , one while charging him to make the Sacramemt * nothing but a symbole and memoriall of Christs passion , and so no better ( saith hee ) nay nor so good as a Crucifixe , and yet else-where acknowledging that hee maketh it not a signe onely , but “ a seale also confirming and sealing vp Gods promises made in the Word . But like a dull Scholler ( he saith ) herein I vnderstood not my Master Caluine . b Master in these matters wee acknowledge none but Christ ; whose Word alone is absolutely authenticall with vs. Caluine we reuerence as a worthy seruant of Christ. And as dull a Scholler as I am , I vnderstand him well enough , where in that booke he calleth Transubstantiation a deuice of the Diuell ; * their Consecration a kinde of Incantation ; d the Masse an Histrionicall action ; and the Priest acting it a meere Ape . The signes indeed , saith hee , in the Eucharist are not e naked signes , but such as haue the truth of the thing conioyned with them , ( that which is true of Baptisme , as well as of the Lords Supper . ) Yet not inclosed in them , nor carnally but spiritually partaked . Nor doth God delude vs with bare figures , though there bee no such reall change of the elements in the Eucharist , more then hee doth vs now in Baptisme , or did the Israelites of old , when hee fed them with g spirituall food and water in the Wildernesse . § 2. And heere againe , I cannot say cunningly , but knauishly rather , hauing falsly related my wordes , and passing ouer mine Answer to this very Obiection , wherein they challenge vs to make the Sacrament nothing but bare bread ; which by the instance of the other Sacrament of Baptisme , besides other proofes , I shew euidently to be otherwise , ( as if hee thought that like an hare by i●mping and wheeling to and fro , hee should keepe himselfe safe from being traced and taken , when either he reported grosse vntruths , or dissembled those things that it stood him vpon to giue answere vnto , if he would either make good their cause , or ouerthrow ours . ) He runneth backe to an allegation of Tertullian , and then forward againe to Theodoret , &c. and ( if his words may beare weight with vs ) he would make vs beleeue that this Doctrine of my Master Caluine , if like a dull Scholler I had sooner vnderstood him , would salue many of my Obiections , as namely , that of Tertullian ; This is my Body , that is , a figure of my body ; and the like speech of Augustine ; and what I cite out of Gratian to the like purpose , &c. Surely this man was of that opinion that h Polybius saith some are , who thinke other men cannot see them , if they winke themselues . The Question is whether our Sauiours words , This is my Bodie , may not be , or are not to be figuratiuely vnderstood ; not whether the bread and wine be bare Signes or no , which none say , but this shamelesse wretch contrary to mine expresse words affirmeth me to affirme . This being the Question I produce Tertullian , who precisely so expoundeth them , This is my Body , that is , a figure of my body . I produce Augustine , who not onely doth the like ; but rendreth a reason also why he so doth , to wit , because Signes and Sacraments are called vsuaelly by the names of those things that they signifie and represent . I produce the Glosse on Gratian , that saith ; It is called Christs body improperly , not in the truth of the thing itselfe , but in a significant mysterie : and that when it is said that it is called Christs bodie , the meaning of the words are , that it signifieth Christs bodie . All which produced to prooue that our Sauiours words are to be vnderstood figuratiuely , ( which how pregnantly they doe prooue , he cannot but see , that will not wilfully win●ke ) he can giue no answer vnto ; but saith onely they may be so●…d with that which Caluine saith that they are not bare signes ; which neither is denied , nor is any part of the Argument here in hand . § 4. Thus hauing leapt a page backe , he now iumpeth againe as fa●re forward ; where he lighteth againe vpon Pope Gelasius ( for so is his worke stiled in all editions of him , and so by Fulgentius he is prooued to be ; howsoeuer they would faine shift him of , because he is so expressely against their Transubstantiation , as he is also against their mangling of the Sacrament , and giuing the bread without the Cup , which i he condemneth as grosse Sacriledge ) and with him vpon Theodoret , that speaketh in effect the same with him . Theodoret and Gelasius both auerre that the Elements in the Eucharist after consecration retaine still not the same shape and forme onely , but the same Nature and Substance . Can any thing be more plaine ? or any testimony more pregnant ? Yet this nimble-headed Doctor wanteth not aneuasion for it , such as it is . For ( saith he ) Theodoret and Gelasius doe not meane thereby that the physicall nature and substance , but the Accidents ( that is , the shape and outward ●o●me , &c. ) onely remaine vnaltered . They say that they retaine still the same both shape and substance too . And this shamelesse fellow sticketh not to tell vs that they meane contrary ; that they retaine the same shape , but not the same substance . It is k a cursed glosse ( they say ) that corrupteth the Text. Yet such is the glosse that this Sophis●er giueth Gelasius and Theodoret , not corrupting onely , but directly crossing that that they say , & denying them to say that that in precise tearmes they do . The Substance , say they : Not the Substance , saith he . The Substance , say they : that is , The Accidents , saith he . Not vnlike that Glosse on Gratian , that expoundeth , We ordaine , l that is , We ●brogate , or disannull . If this be not a most sorry and senselesse shift , I know not what is . But yet will you see another as grosse as the former ? By Sacramentall Signes ( saith he ) Theodoret meaneth not the Substances of Bread and Wine ; but the Accidents onely ; for either those then , or else nothing at all . 1. Here is a new distinction betweene the Elements of Bread and Wine , and the Sacramentall signes in the Eucharist . And indeed if their doctrine be sound and true , neither Bread , nor Wine , are euer , or euer were Signes of Christs body and blood in the Eucharist , though the Auncients commonly so tearme them . For before Consecration they are not ; and in Consecration they cease to be , as they say : and after Consecration they cannot be , because they haue now no being : and so consequently they neuer are . 2. Here is a strange Interpretation , and a most abfurd assertion : The Sacramentall Signes , that is , the Accidents , retaine still their Substance , that is , their Accidents . This is like Christs blood in his blood , that wee had a little before . These are abstruse riddles indeede : and it is no great maruell , if dull pates and shallow braines cannot easily conceiue them . 3. Will you see how grosse and palpable this euasion is ? Theodoret and Gelasius ( saith Bellarmine , whom hee learned some of this from ) m teach the very selfe same thing . Now looke what Theodoret calleth the mysticall Signes , that Gelasius tearmeth expressely Bread and Wine . By the mysticall Signes therefore in Theodoret is the Bread and Wine meant , not the Accidents ( as this corrupt and corrupting Glosser saith ) of either . § 4. Yea but if Theodoret had beene fully cited , all had vtterly beene ouerthrowne , and the Ministers hereticall and fraudulent purpose of citing him had beene defeated . If lying and out-facing would serue the turne , this man would be sure euer to giue his Aduersarie the ouerthrow . Heare you but Theodoret at large ; and then iudge , if this man haue not either * a brazen brow , or a leaden braine , or both . The worke of Theodoret is a Dialogue , wherein hee bringeth in disputing an Orthodoxe Diuine against an Hereticke , that held that n after Christs resurrection his Hemanitie lost it owne nature , and his flesh was turned into his Deitie ; in the same manner as these Transubstantiators now say that the Bread in the Euchorist looseth it owne nature , and is really changed into Christs naturall body . In debating of this Question they light vpon the Eucharist , and fall to dispute how the Bread is there said to bee Christs body , and what change is wrought on it . The Hereticke would haue it changed to fit his turne , as our Papists now hold . The Orthodoxe Diuine saith it is no more turned into Christs body , then Christs body is now turned in heauen into his Deitie . But you shall haue them both verbatim in their owne words . Orthodox . o Tell me ; the mysticall Signes which are offred God by Gods Priests , what say you are they Signes of ? Heretike . Of the Lords Body and Blood. Orthodox . Of a body that is truly ? or of one that is not truly ? Heretike . Of one that is truly . Orthodox . Very well . For of the Image there must needs be some Originall . For Painters imitate nature ; and draw Images of such things as are seene . Heret . True. Orthodox . * If then the diuine mysteries represent that that is truly a body , then the Lords body is a true body still , not changed into the Nature of the Deity , but filled with Diuine glorie . Heret . You haue in good time made mention of the diuine Mysterie , for euen thereby will I shew you that the Body of our Lord is turned into another Nature . Answer you therefore my Question . Orthodox . I will. Heretike . What call you the gift that is offred before the Priests Inuocation ? Orthodox . I may not tell openly , because it may bee there be some here that are not yet initiated . Heretike . Answere then aenigmatically . Orthodox . The foode that is made of certaine graine . Heret . The other Signe , how call you it ? Orthodox . By that common name that signifieth some kinde of drinke . Heret . But after sanctification how doe you call them ? Orthodox . The body of Christ , and the blood of Christ. Heret . And doe you beleeue that you are made partaeker of Christs body and blood ? Orthodox . I doe beleeue so . Heret . As then the Signes of the Lords body and blood are one thing before the Priests prayer ; but after it are changed and become another : So the Lords body also after his Assumption is changed into a diuine Substance . Orthodox . You are taken now in a net of your owne weauing . * For the Mysticall Signes doe not after Sanctification depart from their owne Nature . For they remaine still in their former Substance , and figure and forme ; and may be seene and touched as before : But they are vnderstood to be that which they are made ; and they are beleeued and adored ( or “ reuerenced ) as being those things that they are beleeued to be . Compare then the Image with the Originall , and you shall see the Similitude . For it is meete that the Figure bee like to the Truth . For * that Body hath indeede its former forme , and figure , and circumscription , and to speake in a word , bodily Substance . But since the Resurrection it is become immortall , and such as no corruption or destruction can befall ; and it is vouchsafed to sit at Gods right-hand ; and is worshipped of euery creature , as being called the Lords naturall Bodie . Heretike . Yea but the mysticall Signe changeth his former Name . For it is not any more called as it was before , but it is called a Body . In like manner therefore should the Truth be called God and not a Body . Orthodox . Me thinkes you are very ignorant . For it is not onely called a Body , but it is called , p Bread of Life . So the Lord himselfe called it . And moreouer the Body it selfe we call a diuine Body , and a quickning Body , and the Lords Body : and teach that it is not the common Body of any man , but the Body of our Lord Iesus Christ , who is God and Man. For q Iesus Christ is yesterday and to day the same , and for euer . Will you heare more yet of Theodoret ? In his first Dialogue ; out of which I cite also one or two Sentences , which this scambling Answerer hath not list ( it seemeth ) to take notice of ; he bringeth in the same Parties thus discoursing together . Orthodox . r Do you not know that the Lord called himselfe a Vine ? Heretike . I know that he said , s I am the true Vine . Orthodox . And how call you the juice of the fruite of the Vine ? Heretike . Wine . Orthodox . When the souldiers opened Christs side with a speare , what saith the Euangelist did then issue on t ? Heretike . t Water and Blood. Orthodox . The Patriarch Iacob then calleth Christs blood the blood of the Grape . For if Christ be called a Vine , and the frnite of the Vine ; and streames of blood and water issuing out of Christs side trickled downe his whole Body ; he is fitly u said by him to wash his coate in wine , and his raiment in the blood of the Grape . For as we call the mysticall fruite of the Vine after sanctification the Lords blood ; so doth he call the blood of the true Vine , the blood of the Grape . Heretike . That which was propounded hath both mystically and cleerely beene shewen . Orthodox . Though the things said be sufficient ; yet I will adde another proofe . Heretike . You shall doe me a pleasure , because the more profit in so doing . Orthodox . Doe you not know that God called his body Bread ? Heretike . I know it . Orthodox . And else-where againe hee called his Flesh wheate . Heretike . I know that too . For , x vnlesse the wheate corne , saith he , fall into the ground , &c. Orthodox . Now in the deliuery of the Sacraments * he called Bread his Body ; and that which is poured into and mixt in the Cup , Blood. Heretike . He did so call them . Orthodox . Yea but “ that which by nature is his Body is also iustly tearmed his Body ; and in like manner his Blood. Heretike . It is acknowledged . Orthodox . Our Sauiour indeede , '' hee changed the Names , and imposed that Name on his Body that was the Name of the Symbole and Signe of it : and on the Symbole or Signe he imposed that Name , that is the Name of his Body . And so hauing named himselfe a Uine , he called that that was a signe Blood. Heretike . It is true that you say : But why did he thus change the Names ? Orthodox . Because his will was , that those that are partakers of those diuine Mysteries , should not attend the nature of the things that they see ; but for the change of the Names beleeue the change that by grace is wrought . For hee that called that that by Nature is his Body , wheate and bread , and againe , named himselfe a Vine ; * he honoured the Symboles and Signes that we see with the appellation of his Body and Blood , not changing Nature , but to Nature adding Grace . And at length , the Orthodoxe Diuine thus concludeth : * It is cleere that that holy Foode is a Symbole and a Signe of Christs body and blood , the name whereof it beareth . For our Lord when he had taken the Symbole or Signe , said not , This is my Deitie ; But , z This is my Bodie ; and againe , This is my Blood : and else where , * The bread that I will giue , is my Flesh that I will giue for the life of the world . You haue heard Theodoret at large . It remaineth now to consider how he ouerthroweth that which I produce him for , to wit , that the bread & wine in the Sacrament remaine for substance still the same ; and that the Bread is called Christs body figuratiuely ; as his body is else-where called Bread ; and the wine his blood figuratiuely , as himselfe is tearmed a Vine : Or to consider rather , if you please ( because that any one at the first sight may see ) how fitly this mans explication of Theodoret agreeth with Theodorets owne words . By Sacramentall Signes ( saith he ) Theodoret meaneth not the Substance of Bread and Wine . 1. He vnderstandeth by the mysticall Signes that that is offered to God by Gods Priests . And doth the Priest then offer nothing to God but accidents onely ? Indeed they tell vs that a Melchisedech offred bread and wine ; and that their Priests are b Priests after the order of Melchisedech , and so c offer such offerings as he did . And the auncient Fathers , alluding to that story by them allegorised , say , d that Bread and Wine are offred to God in the Eucaarist . But in the Popish Masse according to their opinion of it , no such thing can be offred , because no such thing is there present . 2. More particularly explaining himselfe he saith that by the one signe he meaneth the food that of certaine graine is made , and by the other the fruite of the Vine . And is there any such foode or fruit at all that is no physicall substance , or that consisteth of e meere accidents ? He deserueth to be fed , till he starue , with such food , that would feede or infect rather mens soules with such draffy stuffe as this is . Yea in precise tearmes he saith , that Christ called Bread ( not the accidents of bread ) his Body , as he called his Body else-where bread . 3. The very maine drift and scope euidently manifesteth his meaning ; which is to shew that the Lords Body , though it be not a common body , but hath glorious endowments , yet remaineth a true body still ; as the Sacramentall bread though it be not common bread , yet retaineth still it former nature and substance , and is true bread still . 4. If wee aske Theodoret himselfe what hee meaneth here by Substance ; and whether hee take the word in such sense as it is vsually taken ; hee telleth vs himselfe a little before he entreth into this discourse , that f by Substance he vnderstandeth a body ; and by Accidents ( which hee opposeth to Substance ) such things as betide bodies and yet may depart from them . And they may as well say , that by Substance Theodoret meant Accidents , when hee saith that Christs body retaineth still the same bodily substance ; as they may say hee so meaneth , when of the bread , which hee compareth therewith , hee saith the very same . But what take I so much paines g to set vp a light when the Sun shines ? ( the proofe is so plaine , and his meaning so perspicuous , that it may seem h written , as Tertullian speaketh , with a beame of the Sunne ) saue to lay open a little this mans shamelesse carriage and senslesse shifts , who yet with a confident face telleth his Reader , that his Aduersarie both heere and else-where sheweth how learned and iudicious hee is in the choice of his authorities ; as if this allegation made wholly for them and against vs , were it read all out , or were nothing pertinent ( at least ) to the purpose . § 5. In conclusion , for Gratians Glosse , acknowledging the truth by vs maintained that our Sauiours wordes are figuratiuely to bee vnderstood ; and Cardinall Caietan confessing ; that they may well beare that sense : hauing nothing ( and that is maruell , for he dare say any thing ) to except against ; either hee excuseth himselfe that hee hath not the bookes by him , as if they were not commonly in Pauls Church-yard to be had , if hee had listed to looke after them . A bad excuse ( as we say ) is better then none at all with him . Onely hee addeth that they are both of small account with them ; Caietan especially : In regard whereof hee wondereth that I should so much magnifie him , as if he were the Oracle of their Church , &c. For the former , none can be ignorant , what Authority among their Canonists the Glosses haue : and in the place cited the rather , because hee buildeth vpon Augustines owne wordes . For the latter , I cite him onely by the name of Cardinall Caietan ( nor had they many Cardinals in his time for learning his equals ) one of our Aduersaries : that is all my magnifying of him . But mine Adversaries lips must need ouer-runne . Yet of what repute and esteeme Caietan was for both kinds of learning , as well Philosophy as Diuinity ; to omit the titles commonly giuen him in the Inscriptions of his workes by those that set out some of them , stiling him i the most eminent Doctour and professor of diuinity ; his Commentaries on Thomas ( whence this testimony is taken ) k most luculent and euen diuine Commentaries ; his smaller Treatises l golden workes ; I may referre you to the workes themselues , so many , so learned , so elaborate ; and to the storie of his life written by Antonius Fonseca , and set out with some of them . It is apparent , and it is enough , that a prime Cardinall of the Sea of Rome confesseth ingenuously , that the wordes of our Sauiour , This is my body , may be siguratiuely taken for ought in the text , were it not that their Church , * that is , the Pope , will haue them otherwise expounded . Diuision 5. HE concludeth his first Discourse thus , page 5. Thus they ; and thus we : and yet neither doe they , nor wee therefore make the Sacrament of Christs body and blood ANY thing but bare bread and wine . Which Corollarium of his plainely so delivered may make any man see the Protestanticall Communion truely anathomized and plainely shewed to haue nothing holy , heauenly and diuinely ( as the Fathers speake ) therein contained , but bare bread and wine , which any man may eate when and where hee pleaseth , remembring withall our Sauiours passion , Neuer Caietan , neuer Bellarmine , neuer Gratian , neuer Father or other Catholique Diuine of our Church beleeued or taught this grosse and sacrilegious doctrine as my Aduersarie in his wordes , They , and Wee , falsely pretendeth . Neither doth Caluine or any other noted Diuine of their Church speake at least , whatsoeuer they thinke , so poorely and grossely of this Sacrament ; but they endeauour with Epithets and wordes to couer the bready nakednesse thereof , making it seeme mysterious at least , if not miraculous . Blessed Saint Dennis great Scholler of Saint Paul himselfe , I will heere presume to aske thee . If the Sacrament of the Altar bee but bare bread and wine , why doest thou so absurdly speake and blasphemously praey vnto it , in this manner ? m O most diuine and holy Sacrament , vouchsafe to open those signifying signes , and appeare perspicuously vnto vs ; and replenish the spirituall eyes of our soule with the singular and cleere splendor of thy light , &c. Why likewise , thou holy Martyr and great Doctor of Christs Church Saint Itaeneus , liuing so neere the Apostles times , as to know great Polycarpus S. Iohns disciple , and deeply seene in the knowledge of heauenly verities , doest thou deny this bread after consecration to bee any more accounted common bread , but the Eucharist cōsisting of two things , heauenly and earthly ; that being receiued into our bodies they may bee no more corruptible , hauing the hope of resurrection ? If no more then bare bread and wine be in this Communion , as my Aduersarie affirmeth , why did yee , noble Confessors of the first Nicene Councell will vs , n in this diuine table not to regard onely bread and wine proposed , but to eleuate our minde by faith , and behold on this table the Lambe of God taking away the sinnes of the world by Priests vnbloodily sacrificed ; and receiuing his body and blood to beleeue them to bee symboles and pledges of our resurrection ? &c. O holy Ephrem renowned so for thy great learning and singular sanctitie , as Saint Ierome testifieth thy writings to haue beene read in the Church after the holy Scriptures , why doest thou will vs not to search after these inscrutable mysteries , &c. but to receiue with a full assurance of faith the immaculate body of the Lord , and the Lambe himselfe entirely ? adding those wordes which cannot agree to such a communion of bare bread and wine as this Minister teacheth ; The mysteries of Christ are an immortall fire : search them not curiously , least in the search thou become burned , &c. telling vs that this Sacrament doth exceed all admiration and speech , which Christ our Sauiour the onely begotten Sonne of God hath instituted for vs. Finally why doe other ancient ●nd chiefe Fathers of the Greeke and Latine Church call the consecrated bread and wine on the Altar dreadfull mysteries , the food of life and immortality , hidden Manna , and infinitely excelling it , a heauenly banquet , the bread of Angels humbly present while it is offered , and deuoutly adoring it , &c. If there bee no more but bare bread and wine therein receiued in memorie of our Sauiours passion ; as my Aduersarie affirmeth of his Protestanticall Sacrament . THe next Diuisi●● hee maketh entrance into with a grosse and shamelesse deprauation ; and thereupon prosecuteth it to the end with an impertinent digression . Hauing cited the forenamed Testimenies of Theodoret and Gelasius in mine Answer to that Obiection brought commonly against vs , as if by a deniall of such a reall presence as Papists maintaine wee should make the Sacrament to be nothing but bare bread ; I conclude both mine Answer and the Allegation of those two Authors in these wordes ; Thus they , ( to wit Gelasius and Theodoret ) and thus we : and yet neither doe they nor we therefore make the Sacraments of Christs body and blood NOthing but bare bread and wine . Now this shamelesse wretch wanting matter to be dealing with , turneth me NOthing into ANY thing ( a man able indeed with his shamelesse & senselesse shifts to picke any thing out of nothing ) and relateth my wordes in this manner to a cleane contrary sense ; Thus they ; and thus we : and yet neither doe they , nor wee therefore make the Sacraments of Christs body and blood ANY thing but bare bread and wine . Had either I or my Transcriber , for the truth is , i it was not mine owne hand-writing that hee had : I write a worse hand I confesse , then he is aware of , that accounteth that so bad an one : If either I or hee , I say , had slipt heere with the pen , as I suspected hee might haue done , till I saw the copie againe that this Answerer had ; yet the whole tenour of my speech , wherein I shew that the bread and wine in the Eucharist are no more bare bread or bare wine , then the water vsed in the Sacrament of Baptisme is bare water , would sufficiently haue shewed my meaning . But when the copie that was deliuered him , remaining in the custodie of that Noble Personage for whom at first it was written , is found apparantly to haue the wordes in the very same manner as I haue before cited them , I cannot deuise k what colour this audacious wretch can bring to salue his owne credite with , and excuse his corrupt carriage . It argueth not a bad , but a desperate cause , that without such senselesse and shamelesse shifts cannot bee vpheld . And I beseech your Ladiship well to consider , what credite is to be giuen to these men alleadging Authors , ( Fathers , Councels , &c. ) which they know you cannot your selfe peruse and examine , when they dare thus palpably falsifie a writing that you haue in your owne hands , and may haue recourse to when you will. § 2. Now hauing thus laid a lewd and loud vntruth for the ground of his ensuing Discourse : 1. Hee falleth into an Inuectiue against our Protestanticall Communion , as acknowledged by me to haue nothing holy , heauenly and diuinely ( for so it pleaseth him to speak ) therein contained , but bare bread and wine , &c. adding withall , that neuer C●ietan , neuer Bellarmine , neuer Gratian , neuer Father or other Catholique Diuine beleeued or taught this sacrilegious doctrine ( a lye he meaneth , of his owne forging ) as my Aduersarie in these wordes , They , and wee , falsly pretendeth . In which wordes first ( for hee cannot forbeare f●lsifying for his life , no not then and there where he chargeth others with falshood ) he intimateth that in those words , Thus they ; I should haue reference to Caietan , Bellarmine , and Gratian : whereas my wordes euidently point at Gelasius and Theodoret , whose owne wordes in precise tearmes I had next before cited . 2. He chargeth me falsely to say that of the Eucharish , that neither I , nor any of our Diuines euer said : yea which being by way of Obiection before produced , I not onely disauow and disprooue , approouing freely and at large proouing the contrary ; but in this place in plaine tearmes conclude the direct contrary vnto in the very wordes by him fowly falfified . 3. Hee runneth out ( to giue vs some taste of his rowling Rhetoricke as well as his loose Logicke ) into a solemn inuocation of his forged S. Dionyse , together with some of the Ancients , ( as if hee were raising of Spirits with some magicall inchantment , to fight with a shadow , and to skirmish with a man of straw of his owne making ) to testifie in that against vs that hee would faine put vpon vs , but none of vs ( by his owne confession ) euer said or doe say . Thus hee hath nibled here and there , cauilled at by-matters , coined lies , forged and faced ; but giuen no direct Answer to the Argument , whereunto hee should haue answered , and whereby it was prooued that these wordes of our Sauiour , This my body , may well beare a figuratiue sense ; so expounded by the Ancient Fathers , and confessed by their owne writers ; not so much as attempted to prooue the contrary thereunto . § 3. Now howsoeuer I might very well let passe , as impertinent , those citations and sayings of the Authors here summoned to giue in either testimony or sentence against that that none of vs auoweth , and which therfore , though all , that either they doe say , or hee would haue them say , were true , did no way crosse vs , or once touch vs in ought that is heerein affirmed of vs ; and I had sometime therefore determined wholy to passe by them , for feare of ouercharging this Discourse : yet considering that some weake ones peraduenture may stumble at some passages in them , especially as they are vnfaithfully by this alleadger of them here translated : I haue thought good now ere wee part with them , to examinine what they say , that may seeme to make in any sort not against that heere charged on vs , which we vtterly deny , but against that which of this Sacrament we hold otherwise . The first testimony is S. Dennis his , shewed before to be but a counterfeit by the confession euen of Popish writers themselues . But whosoeuer hee were ( for l certaine enough it is that he was not the party whose name hee beareth , but one of a farre later time , vnknowne vtterly to Athanasius , Eusebius , and Ierome , though curious searchers and enquirers after the workes of those that were before them , m nor knowne commonly to the world before Gregories dayes , as Bellarmine also himselfe acknowledgeth ) hee maketh little for them in this point , either in that that here is alleadged , or in ought else that Bellarmine can fish or fetch out of him . His wordes in the place heere cited are these and no more : O most diuine and holy Mysterie , symbolically discouering those n enigmaticall ensoldments , bee declared brightly vnto vs , and replenish our intellectuall eye sights with o single ( or immixt ) and vnenueloped light . These ( I say ) his wordes are as neere as I can expresse them : Which I so doe to giue you a taste of this Dennis his stile , writing rather like p a Dithyrawhicall Poet ( the boldest sort of them ) then like a sober and sound Diuine ; as q taking vpon him to determine the degrees , orders , and offices of the Angels in heanen , which other r the Ancients durst not doe ; so discoursing of them and such other matters as hee entreateth of in an affected swelling and abstruse straine , and coining a world of strange wordes and phrases no where else to bee found . And no more they are then these ; which I adde , because to the end of his allegation this fellow putteth an , &c. as if the Author had in that place vsed some longer discourse of that kinde . Nor is the sp●●ch ( as he would haue it ) a prayer ; but a meere prosopopoei● , or rhetoricall compellation , directed not to the Elements alone , but to the Eucharist , or the Lords Supper ( if with the s Apostle t they will giue vs leaue at least so to tearme it ) the whole Mysterie , or mysterious rite , as u the word there vsed properly importeth . Which Pachymeres the Greeke paraphraser of this Dennis well paralleleth with another of Gregorie Nazianzenes of the same nature ; ( and as well might Bellarmine or this Defendant haue alleadged the one as the other . ) Who in his Easter-day Sermon turning his speech to the Festiuity it selfe , and then from it to Christ himselfe , the substance of it , as Nicetas also well obserueth ; x O great and holy Passeouer ( saith he ) the purgation of the whole world . y For I will speake to thee as t● some liuing thing . O word of God , and light , and life , and wisedome , and might . For I take delight in reckoning vp all thy titles . Haue thou this Oration as well●g●atul●torie as supplicatorie , and so forth . And Nicet as thereupon ; Those wordes , O Pasch or Passeouer , z he speakes or referreth to the Feast it selfe . But those , O word of God , and so forward , by way of acclamation hee directeth to Christ the spirituall Passeouer . Nor is it vnlike to the speech that Ambr. makes in generall to the Element of water , though with more special allusion and application to the water of Baptisme : f O water that hast merited ( that is , in the vsuall language of those Auncieuts , too much abused by our Aduersaries , hast beene vouchsa●ed the grace ) to be a Sacrament of Christ : that washest all , vnwasht of any . Thou bringest in the first ; thou closest vp the last Mysteries . The beginning is from thee ; and the end in thee : or rather thou makest vs to bee without end . And so he goeth on in a long speech to the Element , which yet no wise man will say that he had any purpose there to pray vnto . Nor any more had this Dennis when he discoursed thus to the Eucharist ; the rather to be admitted and so conceiued in him , considering his Poeticall and aenigmaticall vaine and manner of discourse . I might well put them in minde of that Hymne of theirs , wherein they thus if not inuocate , at least parley with the Crosse : h All h●ile , O Crosse , our onely Hope ; This Passion time [ thy power set ope : ] In righteous Persons grace encrease : To sinfull soules their sinnes release . Which howsoeuer they would faine salue with such a prosopopoeia i some of them ; yet k Aquinas ingenuously confesseth that therein they giue diuine worship to the woodden Crosse : or of the like speeches that in a forme both of praise , and praier , they vse to l the Veronicke or the print of Christs face in a towel ; and m to our Ladies girdle , and othèr the like , wherein they craue ●o lesse of them , beside sundry other graces , then to be clensed from all sinne , and to attaine eternall happinesse : in so much that one of their writers relating the latter of them breaketh out into these words ; n O how many , and how marueilous things are requested of that holy girdle ! To which I might well adioyne also , what Aquinas saith , that o they speake & pray to the Crosse as to Christ crucified himself : and what Bellarmine telleth vs that their p Priests and Friers in the pulpit are wont to say to the woodden Crucifix , q Thou hast redeemed vs , and reconciled vs to God the Father . Which he thus salueth , that this they say to it , not as it is a piece of wood , nor as it is an image neither , but as it supplyeth the place of him whom it representeth , that is , r they say it to Christ , whose Deputie & vicegerent the Image there is . And yet from all this ( though too too bad and grosse indeed , yea absurd and blasphemous by this mans owne grant ) will no man inferre , that they hold either that girdle to be the Uirgin Mary , or either the woodden Crosse , or the stained towel , or the carued Crucifix to be Christ himselfe . So that though that of Dennis were a prayer indeede , which yet plaine it is that it is not , yet were it not , by their owne grounds and graunts , sufficient to prooue that he held the Sacrament therefore to be Christ himselfe . I adde onely what s from Augustine venerable Bede hath , that holy t Signes not onely are called by the names , but doe in some sort sustaine the persons also of those things that they represent . Which as being well considered it may helpe to cleere many speeches of the Ancients wherin they speak those things of the sacred Elements , which cannot be vnderstood but of the things by thē signified , so it occasioned them to take the more libertie to themselues for such Rhetoricall compellations , as before haue bin spoken of . Yea , but else-where ( may some say , ) and that but a little after , he turneth himselfe to the Host , which is said there to be his better or aboue him , and therefore u not bare bread ; excusing himselfe to it , that he presumeth to deale with it . Indeede so it pleaseth x Bellarmine to cite him as if hee had said ; y The high Priest , that he sacrificeth the sauing Host , that is aboue him , z excuseth himselfe to him , or to it , crying out ; Thou hast said , Doe this ; &c. But let Dennis speake in his owne language , or but a as their owne writers translate him , and both Bellarmines mis-alleadging of him will soone be discouered , and the force of his reason drawne from thence vtterly dissolued . That which he saith is word for word thus ; b The diuine Hierarch standing at the diuine Altar , c celebrateth ( that is , praiseth and extolleth ) Christs holy diuine workes out of his most diuine care of vs for our saluation by the goodwill of his Father in the Holy Ghost by him consummated . Which hauing celebrated , and by contemplation with intellectuall eyes taken a venerable and spirituall view of them , he passeth vnto d the symbolicall celebration ( or , holy administration ) of them , and that e according to diuine Tradition : Wherefore religiously and hierarchically ( that is , as becommeth an Hierarch , or a Bishop ) after the holy celebration ( or , f solemne praise ) of those diuine workes , g he maketh an Apologie for himselfe in regard of that boly seruice ( or , sacrifice , as they translate it , though * the word be more generall ) that is to worthy for him to deale with , crying out to him , ( to whom but to Christ Iesus before mentioned ? ) Thou hast said , Doe this in remembrance of me . And then h hauing requested that he may be vouchsafed the grace of performing this holy and diuine seruice in holy manner , and that those that are to communicate may religiously partake in it , hee performeth the most diuine seruice , &c. For vncouering i the bread that was hitherto couered and vndiuided , and diuiding it into many pieces , and k distributing to them all the one onely Cup , be doth symbolically , further their vnitie , l thereby performing his most holy seruice . Now where is there here any mention of an Host ? or affirming that Host to be aboue him or better then himselfe ? or making any speech at all to it ? And yet if it were Christ , to whom should he direct his speech more fitly then to it ? what should he speake to him as sited else-where , when hee hath him corporally there present ? The rather if , as they tell vs , * he seeth there what we doe , and heareth what we say , though he say nothing himselfe , because he would not be discouered . Yea but he acknowledgeth the holy seruice then and there to be performed , to be too worthy for him to deale with ? And doth not the Apostle say as much of the ministery of the word ; that m no man is sufficient , or n worthy enough for such a worke ? Or may not the same truly be said of the Sacrament of Baptisme , and the administration of it ? There is nothing here then in either allegation that may at all helpe to establish the Popish Transubstantiation . And yet this is all , that out of this Dennis Bellarmine is able to produce . Who though indeede otherwise not free from sundry fantasticall conceipts , yet is so farre from enclining to that prodigious fancy , that the whole tenure of his discourse concerning that Sacrament ( as the auncient Scholiast also hath well obserued on him ) runneth cleane another way . He calleth the Eucharist , ( as you haue heard ) o a symbolicall seruice ; and p a distribution of bread and a Cup : and the bread and the Cup vsed in it , q symboles or signes , and r images , or s pictures , and t paternes u resembling the truth of their principals , to which he doth also there oppose thē . And not we , but the Monke Maximus aunciently expounding him , x Marke you ( saith he ) how still he calleth this diuine seruice a Symbolicall seruice ; that is , y a seruice ( saith he ) consisting of Symboles or Signes ; and z the holy gifts themselues signes or symboles of the true things aboue . And againe , * He calleth them pictures and images of true things vnseene . And if we aske him what that word Symbole or Signe signifieth ; a A Symbole or Signe ( saith he ) is a thing sensible taken for something intelligible , as bread and wine for the spirituall and diuine foode and refection , and the like . Yea hereupon he inferreth that b because these things are Symboles and Signes , they are not therefore the truth it selfe . For c the image ( saith he else-where , and that from Dennis himselfe too ) albeit it haue neuer so neere a resemblance , yet in substance differeth from that whereof it is a resemblance . d The thing indeede it selfe ( saith this Dennis ) that by an exact image or picture is represented , is , if we may so say , thereby e doubled , while f the truth is shewed in the type , and g the precedent or principall in the picture or patterne ; but yet there is for all that a diuersitie of substance in either . From this Dennis his owne grounds therefore , we may wel reason and conclude thus against the Popish doctrine which they would haue him to vphold . No picture is the same in substance with that whose picture it is : But the bread and wine in the Eucharist are pictures and images ( so he tearmeth them ) of the spirituall foode , to wit , the body and blood of Christ. They are not therefore the same in substance with it . Or as Maximus directeth vs ; No type is the Truth : * for it were then no type : But these are Types : and consequently other then the Truth . The second allegation is out of Irenaeus : 1. Irenaeus ( saith he ) denieth the bread after consecration to be any more accounted common bread , but 2. The Eucharist , consisting of two things , heauenly and earthly , that being receiued into our bodies they may be no more corruptible , hauing the hope of resurrection . These words indeede are found the most of them in Irenaeus , but are foulely disioynted , and related in other manner then they lye in Irenaeus his context . As the bread ( saith he ) that is from the earth after diuine inuocation is no more common bread , but the Eucharist consisting of two things , the one earthly , the other heauenly : So our bodies receiue the Eucharist are not now corruptible , hauing the hope of resurrection . 3. Where first , He denieth the bread after consecration , to be any more i common bread : as before him Iustin Martyr , that they receiued those creatures k not as common bread , or common drinke . And doth not their Cyril ( as before you heard ) deny the oyle also after it is consecrate , to be any more l common oyle ? Or may we not say truly as the Auncients also oft doe ? yea dare any Christian man say otherwise , but that the water in Baptisme being once consecrated , is no more * common Water ? There is nothing then hitherto said by Irenaeus of the bread , but what may truly be said of any other consecrated creature : since that holy and common in this sense oppose and expell either other . Secondly , he saith that the Encharist consisteth of two things , the one earthly , the other heauenly . And doe not all Sacraments the same ? Or doth not Baptisme the like ? you may be pleased to consider , what out of their owne m Ambrose was before said of it ; as also out of Gregorie Nyssene is here after related . For it is nothing to the purpose that Bellarmine obiecteth , that no man would say that the water of Baptisme consisteth of two things , the one earthly , the other heauenly : For neither doth Irenaeus say that the bread of the Eucharist , but the Eucharist it selfe of such two things consisteth . But I would faine know how the Eucharist according to their doctrine should , when the bread is once consecrated , consist at all of any earthly thing , when the substance thereof is ( as they say ) thereby vtterly abolished ? Sure Irenaeus his Eucharist consisting of matter in part earthly , and theirs hauing none at all such , are not one and the same . Thirdly , Irenaeus saith that our bodies receiuing the Eucharist are no more now corruptible ; in regard of hope and expectation he meaneth of their future resurrection , which thereby they are assured of and sealed vp vnto : ( for otherwise who seeth not that they are not yet incorruptible ? ) as he afterward expoundeth himselfe . And what is said more here of the Lords Supper , then o Tertullian and others say of Baptisme , to wit , that by it the Flesh also hath its assurance of resurrection to life eternall ? yea let them looke backe but a line or two , and they shall soone see , how little Irenaeus fauoureth their cause ? p How ( saith he ) say they that the flesh perisheth and liueth not euerlastingly , that is nourished with the body and blood of Christ ? He affirmeth our flesh to be nourished with that which hee calleth the body and blood of Christ. And else-where more plainely : q When the Cup mixed , and the bread broken receiueth the word of God , it becommeth the Eucharist of the body and blood of Christ , of which the substance of our bodies groweth and consisteth . r Now how deny they the flesh to be capable of life eternall , that is nourished with Christs body and blood ? And againe , s That part of man that consisteth of flesh , sinewes and bones , is nourished by the cup that is his blood , and groweth , or is encreased by the bread that is his body . The same with that , which out of Iustine wee shall hereafter further consider of , that t our flesh and blood are nourished by the Eucharisticall foode by a change thereof , that is , it being changed and turned into them . But to say so u of the very body and blood of Christ is , by these mens owne grants , most absurd . That in the Eucharist therefore that Irenaeus , and before him Iustine , speake thus of , is not the very flesh and blood of Christ it selfe , but x the creature sanctified , as he himselfe tearmeth it ; or y the first-fruits of Gods creatures , which in way of thankefulnesse , z with thankesgiuing , he saith , they offer vnto God ; why so tearmed , is out of Augustine and others shewed else-where . The third allegation is ( as he saith ) out of a the voices of the Fathers in the first Nicene Councel . Where I might well out of Cardinal Baeronius except , that there are b no● Acts of that first Nicene Councel now extant : and that the worke out of which this allegation is taken , is c no record of those Acts , but a story onely of that Councell , written by one that liued long after it , d whom they themselues account to be but a sorry obscure fellow , and one of no great credite . But let the Author , or the Relator rather , passe ; and let vs heare his relation . Those holy Confessors ( saith hee ) will vs at the diuine Table not to regard onely bread and wine proposed , but to eleuate our minde by faith , and be holde on the holy Table the Lambe of God , &c. by Priests vnbloodily sacrificed ; and receiuing his body and blood to beleeue them to be symboles and pledges of our resurrection . Heere is nothing at all that any way hurteth our cause . First , they acknowledge “ bread to be and abide in the Euchaerist : which these men vtterly deny . Secondly , they will vs * not basely to regard therein the bread and cup , or the elements onely . And the very same in the same place of Baptisme they say , that e wee must not so much regard in it the water that wee see , as the power of God accompanying it ; of which wee shall speake more vpon another the like occasion f hereafter . Thirdly they will vs g to lift vp our minde , and by faith to consider ( for so their words are ) the Lambe of God lying on the Table . And by faith we grant that hee is not seene and considered onely , but receiued also in the Eucharist . Fourthly , they say , not ( as this man translateth it ) that hee is vnbloodily there sacrificed , but that hee is h without sacrificing there sacrificed ; that is not really , but i mystically and symbolically sacrisiced ; or k not in truth of the thing , but in a mystery signifying the same : as out of Pope Pascasius and Augustine in their Canons themselues speake . Fiftly , they say , that wee receiue his bodie and blood in the Encharist ; yea they are reported to say ( which hee omitteth here ) that wee doe l truely receiue them : which that we doe truely also and effectually ( according to our doctrine ) though spiritually and not corporally , hath m already beene shewen , and shall n in his due place againe bee further confirmed . And lastly , that these are o symboles or pledges of our resurrection ; which how they was are was before shewed out of Tertullian , who p from those Sacraments and sacred rites and exercises in generall ( as well other as these ) that the body partaketh in , draweth r Arguments to confirme the faith of the resurrection of it . The next allegation is out of S. Ephrem , whose both praises and speeches he hath borrowed from s Bellarmine : which Bellarmine when hee hath cited , addeth withall in a brauery , as if the proofes were so pregnant that there were no gainesaying of them , t To this testimonie our aduersaries neither doe answer , nor indeede can answer ought . That none had then answered , was not much to be maruelled : as u Harding saith of their Cyrill ; few had yet the sight of him . One of that name indeed wrote many things x in the Syriacke tongue long since , hauing no skill at all in the Greeke . And vnder his name our Popish Fatherbreeders haue of late set out a many of Sermons and Treaeises , that haue no testimonie at all from antiquity the most of them ; translated ( as they tell vs ) out of Greeke , which hee good man neuer spake ; quoting some of them Greeke Authors at large , whom hee neuer vnderstood ; wanting all of them that a subtilty and sublimitie of wit , that Ierome commendeth in Ephrems workes , and b appeared euen in the trarslations of them , as both hee and others affirm of them ; very sorry and silly things a great part of them ; not free from grosse vntruths and c contradictions , yea and ridiculous too , if not impious assertions ; as that d the damned spirits in hell salute all the Saints in heauen , and by name the Apostles , Prophets , and Martyrs , the Patriarches , Monkes , and the Uirgin Mary : and lastly their e seuerall editions of them so chopped and changed , mangled and made vp againe , cut off or pieced out , as they pleased that had the breeding of them , that scarce any one of them is any whit like another . The testimonies cited out of him could not be answered , before the Author himselfe was hatched , and his workes abroad in mens hands , that they might bee seene and knowne what they were . And now that they are seen and known what they are , they appeare plainely to be such , that they are not worthy of any answer . Vnlesse it bee deemed equall that wee bee tied to answer to euery saying that is alleadged out of any counterfeite , that they shall at any time thrust out with the glorious title of some Ancient Father clapt on his Frontispice . And yet neither are this Authors wordes ( what euer he be ) by the Cardinals good leaue , for all his great bragge , so pregnant and full for them that no answer can be giuen to them . He saith that the mysteries of Christ are most admirable and inscrutable : and who denieth it ? this follow himselfe f bringeth in Caluin and Beza saying the same : and that men ought not to g pry ouer curiously into them : wherein not we , but their * S. Dennis is faulty , & their h Schoolemen who with their wanton wit haue therein exceeded all bounds as well of modestie as of measure : * that we partake with our Lords immaculate bodie by faith : ( for so in Uossius his edition are his wordes distinguished ) which we may well without any such corporall presence of it , as i by their owne Authors is confessed : that k wee must be assured that we eate the Lambe himselfe whole : which is contrary , not to our doctrine , who say and shew euidently , that l the Fathers did as much that liued euen before Christ was incarnate , but to m the doctrine of their Pope Nicholas , as else-where is shewed . So that here is nothing that we need so much to stick at , or that should be deemed so vnanswerable : vnlesse he wil presse vs with that that followeth , that n Christ giueth vs fire to feed on , when hee giueth vs his body : as Chrysostome saith sometime that o fire floweth from the Lords table , and it is a coale of fire that wee receiue in the Eucharist . Which if they will expound figuratinely and spiritually , as I suppose they must needs , let them giue vs the like liberty to vnderstand the former wordes in like manner . I will adde only and so leaue this Ephrem , what in the very same discourse himselfe saith : p what this potion and perception is ( saith he ) it is our part to learne : ( And it is lawfull then belike , yea and our dutie too , to make some kinde of inquiry into it . ) Marke diligently , how Christ taking bread into his hands , q blessed it , and brake it , for a figure of his immaculate body ; and how hee r blessed the Cup , for a figure of his blood . Which wordes ( I take it ) encline rather to our doctrine then to theirs . And yet further in the same Treatise : s With the eyes of faith , when like light it shineth bright in a mans heart , doth he cleerly see the Lambe of God , that was slaine for vs , and that hath giuen vs his holy and immaculate bodie t perpetually to feede vpon , and to partake of vnto remission of sinnes . u This eye of faith he that hath , doth cleerely and openly see the Lord , and x by a sure and full faith eateth of the bodie of that immaculate Lambe , the onely begotten sonne of the heauenly Father , and drinketh his blood , &c. By faith ( saith hee ) wee see the Lambe of God , ( as expounding that that was said out of the storie of the Nicene Councell before ) and by faith wee seede on him , and his bodie and blood , and partake of him , perpetually ; and not in the Eucharist onely . Which as it fitteth not their orall manducation , which without faith may bee effected , so it agreeth well with that spirituall feeding , that we expound our Sauiours wordes of . So little doth this their Ephrem further or auaile them in this Argument . Lastly , for the high tearmes and stately titles that the Ancient Fathers giue the Eucharist ; let him but compare them with s those that they giue to its elder sister , the other Sacrament of Baptisme , and I suppose hee will finde little oddes betweene either . Onely for what hee saith of their affirming that the Angels adore it : let the places bee produced , and they shall then bee answered . That they are present oft , ( and if present , no doubt present with much reuerence ) as well at the celebration of the Lords Supper , as at other parts of Gods worship ; and z that they adore him who is therein represented , ( which is all that Chrysostome saith in the places produced out of him by * Bellarmine ) we deny not : and of Baptisme in effect their “ Cyrist saith as much . But that they doe adore as God a piece of bread or a sorry wafer cake , as the Papists doe in their Masse , therein committing as grosse idolatry ( it is * their owne grant , if it be not Christ , which we well know it is not ) as euer any was in the world , that we vtterly deny , nor will this Defendant euer be able to produce any one Orthodox Father that euer so said . And thus much for his allegations , though produced here to no purpose , to disprooue ( as they might well enough without hurting of vs ) no assertion of ours , but a fiction of his owne framing ; nor was it necessarie therefore that they should haue beene answered . Let vs now proceede to the next part of his Answer . Diuision 6. HIs next ground for ouerthrowing our literall vnderstanding of Christs wordes and reall presence of his true bodie and blood in the Sacrament , is an vnlearned and slender manner of proouing our Sauiours large discourse in S Iohn . 6. not to bee at all vnderstood of sacrament all manducation , but spirituall eating his flesh and blood by beleeuing in him . And first hee quareleth at Pope Nicholas manner of speech , making Berengarius in the abiuration of his heresie to affirme not onely the signe , but the body it selfe of Christ to bee handled by the Priests hands , and rent and bruised with the teeth of the faithfull , &c. Which manner of speech was purposely by Pope Nicholas in a Councell of learned Doctors devised to make this slippery shifting hereticke make a direct and plaine confession of his faith concerning our Sauiours being present in the hands of the Priest consecrating the Sacrament , and mouthes of such as receiue him impassible now in his owne corporall nature glorified , and vncapable of renting or any kinde of corporall mutation , as being not with the sacramental signes also quantitatiuely extended , but indiuisibly and after a spirituall manner existing , yet really handled and receiued as Angels in assumpted bodies are said to bee seene , and felt , and as S. Iohn Baptist likewise Ioh. 1. said he saw the holy Ghost , when hee onely saw a Doue the signe of his presence , &c. which manner of speech is not v●usuall with the holy Fathers . Thou seest him , ( saith S. Chrysostome speaking of Christ in the Sacrament ) Thou touchest him , Thou eatest him , &c. Which is the same in sense which Pope Nicholas affirmeth , onely hee explicateth somewhat more particularly the diuision and fraction of the sacramentall formes containing the very bodie and blood of Christ , vnder them all and each particle of them entirely and vndeuidedly remaining . Insomuch as Iohn Husie falsely wont by our Aduersaries to be claimed for Patron and faithfull witnesse of their doctrine , singeth thus in certaine verses of Christs presence and manner of being receiued in the Sacrament , which hee with vs to his dying day constantly beleeued , as now also his disciples doe after him ; Non est panissed est Deus Qui in cruce pependisti Non augetur consecratus ; Nec diuisus in fractura , Homo liberator meus : Et in carne defecisti : Nec cōsumptus fit mutatꝰ ; Plenus D●us iu statura . It is not bread , but God and Man my Redeemer , who hanged on a Crosse , and died in flesh for me . Hee is not encreased on multiplied by Consecration , nor diuided in breaking of the Host , but God full in stature . So likewise S. Andrew in his passion authentically ( as l Bellarmine proueth ) written by the Clergie of Achaia present thereat , told the Procounsul Egeus ; I dayly offer to God , who is one and omnipotent , not the flesh of Buls & blood of Goats , but the immaculate Lambe vpon the Altar , whose flesh when all the multitude of faithfull people hath receiued , the Lambe sacrificed integer perseuer at ac viuus ; doth liue and remaine entire , &c. So as Pope Nicholas doctrine vnderstood of Christs flesh being eaten in the Sacrament , needeth not Gratians Glosse to saue it from hereticall blaspemy and the danger of a worse opinion then Berengarius renounced , vnlesse hee had taught Christs flesh in it selfe to haue beene torne with teeth and bloodily eaten , as the Capharnites imagined ; and m the Gentile persecutors were went to obiect against poore Christians , that they did eate the flesh of a certaine man in their synaxes and meetings ; calling them men eaters , &c. to wit , because they did eate bread and drinke wine consecrated by the miraculous force of Christs wordes into his naturall flesh and blood ; as Saint Iustine that holy Martyr and great Christian Philosopher told Aurelius the Emperor in his second Apologie for Christians ; where hee describeth ( as much as it was fit for him to open the heauenly mysteries of our faith to the Gentiles ) the whole order of the Sacrifice and distribution of the Sacrament as it is now celebrated by vs : this being the new Oblation of the New Testament , as n S. Irenaeus tearmeth it , instituted by Christ in his last Supper , and that cleane Sacrifice which Malachie foretold should succeed in place of the Iewish Sacrifices , and be offered by the Gentiles in all places . IN the next place I proceede to discusse the wordes of our Sauiour concerning the eating his flesh and drinking his blood . Iohn 6. Where first I quarell ( he saith ) at P. Nicholas his maner of speech deuised purposely ( as this mine Aduersary here informeth vs ) in a Coūcell of learned Bishops to make a slippery shifting heretike , make a direct and plain confession of his faith concerning the reall presence . His words are , as I haue related thē , that the very body of Christ in the Eucharist is broken with the Priests hands , and torn in pieces with mens teeth , not sacramētally only , but sensually . Which palpable absurdities , and carnall and Capernaiticall assertions this Defendant would faine salue if hee could ; ( but he sheweth himselfe therein but a sorry Quackesaluer . ) 1. By citing ( besides some of his owne counterfaits , of which more anone ) a saying of S. Chrysostome , affirming that the faithfull see , and touch , and eate Christ in the Eucharist : which neither they nor we deny ; nor is it ought to the purpose , vnlesse Chrysostome should also say , that hee is eaten in such sort as Pope Nicholas averreth , not sacramentally onely , or spiritually , but euen sensually : so hee saith . For so t the Galathians also saw him crucified ( as the Apostle telleth them ) in their sight : and some of the Ancients say that euen u at this day he is crucified . 2. By telling vs that Christs glorified bodie is incapable of renting : which if it be so , how saith Pope Nicholas that it is torne in pieces ? This is a strange manner of saluing him , to tell vs that that cannot be done , which he in precise tearmes saith is vsually done . And marke here ( I pray you how these men * play fast and loose with vs. They tell vs , when wee presse them with the indignitie of the thing , that Christs bodie cannot bee bruised now or broken : and this is ( it seemeth ) when they speake mystically or shiftingly , as hee speaketh . But when they make a plaine and direct confession ( for so hee saith Pope Nicholas did when hee thus spake , and no formes are more exact , saith Bellarmine , then those formes of abiuration are ) then they acknowledge that according to their saith and beliefe ( if they beleeue at least as they speake , and doe not dally with vs and delude vs ) Christs very bodie is sensually rent and torne in pieces in the Sacrament . 3. By granting that if he had taught that Christs flesh in it selfe were torne with teeth , &c. it were indeed hereticall blasphemie . And what other thing ( I pray you ) doth Pope Nicholas affirme , when he saith that * Christs very bodie not in the Sacrament onely , but in very truth and sensually is torne in pieces with mens teeth ? This is not to excuse him , but to accuse and condemne him both of heresie and blasphemy . 4. By affirming that the Popes wordes need not Gratians Glosse to saue them from any such imputation . Yet Gabriel Biel a great Schooleman ( whom wee rather beleeue ) freely confesseth that Pope Nicholas in so saying u exceeded the truth ; ( as another Glosse on Gratian also x else-where acknowledgeth ) and while he sought to shun one error ranne into another : wherein * others also of their owne writers dare not defend him . So that the Pops sitting in his Chaire , yea and in Councell too , with all his learned Bishops , like himselfe , round about him , consistorially to censure and to determine truth in matter of faith , may yet erre for all his infallibility , so much & so oft b●agged of . And it was not vnwisely done of Bellarmine to let this passe , y where he relateth and refuteth as well as he may , the seuerall errors and heresies that their Popes are charged with . § ▪ 2. Heere by the way ( though little to the present purpose , to wit , the cleering of Pope Nicholas ) that hee may fill vp his Discourse with some shew of allegations ; 1. Hee telleth vs that Iohn Husse was of their iudgement concerning the Sacrament ; and alledgeth a sorry Rome to prooue it ; which whence hee hath , I know not , nor am able to say , what Husse sometime held : But sure I am that in the Councell of Constance one of the Articles , wherewith he was charged , and for which condemned , and ( contrary to the Emperours safeconduct granted him ) perfidious●● burnt , was a the deniall of Transubstantiation as a deuice inuented to delude simple people with : and the teaching and maintaining as well publikely as priuately that the substance of bread , and materiall bread , remained after Consecration in the Sacrament ; deposed by many that had heard him , and that had argued about it with him . 2. He citeth a few Fathers , some forged , as the Author of the Passion of S. Andrew ; some falsified , as that of Iustine Martyr ; ( which shall by and by be examined ) some saying nothing but what wee will willingly yeeld him , as both Irenaeus , and that also out of the apocryphall Story of S. Andrew : which howsoeuer he saith that Bellarmine ( which is his wonted manner of proofe ) hath proued to be authenticall : Yet neither are his proofes pregnant ; no iust antiquitie being produced for it ; and by b others of their owne ( as we shewed before ) it is confessed to be apocryphall : and , if we may beleeue Bellarmine himselfe , there is some grosse vntruth in it . For this vncertaine Author affirmeth that S. Andrew was not nailed with nailes , but with cords eyed to the crosse , ( as their counterfeit c Abdie also saith ) that he might liue the longer in paine , as he did preaching two daies together as he hung there aliue : Whereas , if d Bellarmine may be beleeued , it was not so , but he was with nailes fastned , as e Christ was , to the Crosse. But to leaue that , as saying nothing that we neede sticke at ; no more then we doe at ought that out of Irenaeus is alleadged . I may not let passe his falsifying of Iustine Martyr ; whom hauing so little occasion to alledge here , he may well seeme for no other end to haue alleadged , but to falsifie what he saith of this Sacrament ; in which kinde he hath the best gift one of them that euer I knew any . Iustine Martyr ( saith he ) in his 2. Apologie , where , as far as was fit , &c. he describeth the whole order of the Sacrifice and distribution of the Sacrament as it is now celebrated by vs , telleth Antoninus the Emperour that they did therein eate bread and drinke wine conuerted by the miraculous force of Christs words into his naturall flesh and blood . Now heare Justines owne words : Hauing spoken before of Baptisme : After this ( saith he ) is there bread and a cup of water and wine presented to the Prelate of the brethren : Who receiuing the same sendeth vp praise and glory to the Father of all , by the name of the Sonne and the holy Ghost ; and at large giueth thankes to him for being vouchsafed to be by him reputed worthy of these things . And when he hath ended his prayers and thankes-giuing , all the people answer , Amen . Now when the Prelate hath giuen thankes , and all the people haue answered , those that we call Deacons , giue to each one of those that be present to partake of f the blessed Bread , and wine and water , and they carry of it to those that be not present . And this foode is with vs called the Eucharist ; which none may partake of but those that beleeue , haue beene baptised , and liue as Christ taught . For we receiue not these things as common Bread and Wine ; but in like maner as Christ our Sauiour being by the word of God incarnate had flesh and blood , so haue wee beene taught that the foode g blessed by the word of prayer that is from him , whereby our blood and flesh by a change are nourished , is the flesh and blood of that Iesus Christ incarnate . For so in the Gospels haue the Apostles deliuered that Iesus enioyned them , hauing taken the bread and giuen thankes to say , Doe this in remembrance of me ; This is my Body : And taking the Cup likewise , and hauing giuen thankes to say ; This is my blood ; and to giue it to such onely . Now first tell me ( I pray you ) where there is any mention of a Sacrifice in Iustine , distinct especially from the Sacrament , that this corrupter of all almost that he dealeth with , should say ; Iustine describeth the whole order of the Sacrifice and distribution of the Sacrament . True it is that the Fathers tearme the Lords Supper oft a Sacrifice ; ( as we also in our Liturgie : ) partly in regard of the h spirituall Sacrifice of praise therein offred ; and partly because it is a liuely representation and commemoration of Christs Sacrifice i once offred on the Crosse ; ( as their k Master of the Sentences himselfe explaineth it ; ) and partly also because l it succeedeth in the roome of the Passeouer , and those other Sacrifices , that in the old Testament were offred . But that they euer dreamed of any other Sacrifice distinct and diuers from the Sacrament , no Papist shall euer be able to prooue . Nor either out of our Sauiours words , or Iustines report can be gathered . 2. Obserue how iustly Iustine describeth the whole order of this Sacrifice and distribution of the Sacrament , as it is celebrated by them . Yea , marke and iudge ( I pray you ) whether his description of it come neerer vnto ours or vnto theirs . 1. Where are all those crossings and bendings , and ●ringes , and turnings , and eleuations , and adorations , and mimicke gestures , and apish sooleries that their Masse-bookes enioyne ? 2. As well the cup as the bread is giuen to all present ; which Iustine also saith that Christ enioyned them to giue ; and which Pope Gelasius m saith cannot be seuered from the Bread without great Sacriledge . Whereas with them the people may not meddle at all with it . How many toyes are there in theirs that are not touched at all in Iustine ? And againe , what is there in Iustines relation , that is not found in our Protestanticall ( as he tearmeth it ) communion ? that sending of it home ordinarily onely excepted , which neither they themselues vse ordinarily when they celebrate , and the danger of repaire hindring accesse ( it seemeth ) then occasioned . 3. Where doth Iustine say , as this corrupt corrupter reporteth him , that they eate bread and drinke wine conuerted by the miraculous force of Christs words into his naturall flesh and blood ? No one word in him of a miraculous conuersion , nor of their being the naturall flesh and blood of Christ. There is mention indeede of a change , and that a naturall change , not of the creatures into Christs naturall flesh and blood , but of the blessed foode , Or the foode made the Eucharist ( as n Bellarmine translateth it ) into our flesh . Which words though o Bellarmine would faine wrest awry , because they wring him , yet no Grammer will admit any other sense of them . From whence it is apparent that the blessed foode that Iustine speaketh of , is not really , but symbolically and figuratiuely Christs body . For p there can nothing be deuised more absurd ( saith Bellarmine ) then that the Substance of our bodies should be nourished with Christs flesh . But our flesh and blood ( and that , I hope , is the substance of our Bodies ; as Irenaeus also expressely speaketh ) are nourished ( saith Iustine ) by the blessed foode , or by the Bread and Wine made the Eucharist , and that q by a change of the things receiued . The blessed foode therefore that Iustine speaketh of , is not really Christs naturall Body , as this mis-reporter and mis-expounder of him affirmeth . NEither can euer the Minister prooue his ensuing Assertion , that Christs corporall presence in the thing eaten must necessarily inferre and enforce a corporall and carnall manner of eating him , vnlesse his bodie had therein a corporall extensiue and sensible manner of existing ; which is by no Catholike Author affirmed ; and so no hainous and vnseemely thing is in such a manner of receiuing Christs body committed : For auoiding whereof we should be enforced to runne to a figuratiue interpretation of our Sauiours speeches , Ioh. 6. So as to exclude the reall receiuing of our Sauiours flesh and blood in the Sacrament ; as out of an obscure place of S. Austin , cited by him page 7. and fully o answered by Cardinall Bellarmine , hee falsely gathereth ; the place proouing no more but that our Sauiours speech concerning the eating of his flesh and drinking of his blood is figuratiue so farre forth as that his flesh was not carnally to be eaten , but after a Sacramentall and inuisible manner , as the signes of bread and wine doe containe them ; the chiefe end of his being so receiued by vs being indeed to communicate with Christs passion , and profitably to lay vp in our memories that his flesh was wounded for vs , as S. Austin in that place affirmeth . Whose p plaine places for the reall receiuing of our Sauiours body and blood in the Sacrament my superficiall Aduersarie taketh no notice of , but as Eeles loue rather to hide themselues in durt then to swim in cleere waters ; so are hee and his companions glad to hide themselues and their hereticall nouelties , in darke and obscure places of the holy Fathers , not regarding their pregnant and plaine testimonies for vs , and against them , vnanswerably in other places expressed . § 3. AT length he pleaseth to recollect himselfe and returne to the matter in hand . Christs corporall presence ( saith he ) in the thing eaten , doth not necessarily inferre and enforce a corporall and carnall manner of eating him , vnlesse his body had therein a corporall , extensiue and sensible manner of existing . To passe by these mysticall and metaphysicall tearmes , wherewith he and his Associates are wont to enwrap and inuolue themselues , like Eeles in mire and mud ( as himselfe speaketh ) that their absurd and senselesse doctrines , or dotages rather , may not be discerned ; nor to insist vpon the implication of contradiction , when he saith that Christs body is corporally , that is , bodily present in the Eucharist , and yet hath there no corporall , that is , bodily existence : a bodie bodily present , and yet not bodily existing ; like the Marcionites riddles in Tertullian ; A man no man ; Flesh no flesh ; a body no body ; blood no blood : or , A body ; but not as a body ; with blood , but not as blood ; in a place , but not as in a place ; with qualities , but not qualitatiuely ; with quantitie , but not quantitatiuely . Such strange fancies and prodigies are these mens braines possest with . 1. If the one doe not follow vpon the other , Pope Nicholas was much to blame , when he inferred thereupon that Christs very body was sensually ( that is as much , if not more then corporally ) chewed and eaten in the Eucharist . 2. If it be true that Bellarmine telleth vs , that s by the Eucharist Christ remaineth carnally in vs : which he citeth also , but with a foule hand , and * some of his owne words foisted in , as a saying of S. Hilaries : then sure he must needs carnally be eaten of vs. And to see how inconstant error is , and how contrary to it selfe : one while he saith that there is t a corporall eating of Christs body in the Sacrament ; as their common tenent is : ( and how is he not then corporaelly eaten ? ) and that Christ carnally thereby abideth in vs : And yet againe another while ; out of Athanasius , that u the eating of Christs body is not carnally to be taken , nor is x in a carnall manner to be vnderstood . In a word ; 1. Either Bread or Christs body must needs be corporally eaten in the Eucharist : but not bread , if we beleeue them ; for there is none there : and to say that meere accidents onely are chewed and fed vpon is most senselesse and absurd : It remaineth therefore that Christs body , if that alone be there , be corporally eaten there , as Pope Nicholas before affirmed . 2. Either Christs flesh is eaten there corporally , or spiritually onely . If corporally , why doth this fellow sticke at it , and is so loath to acknowledge it ? If spiritually onely , why vrge they those passages of Iohn 6. to prooue 〈…〉 corporall and bodily manducation of Christs body in the Eucharist ? And so come we to examine that place by them so much and so oft vrged to prooue such a carnall eating of Christ. § 4. Here this profound and learned Doctor telleth vs , that his superficiall Aduersarie hath in an vnlearned and slender manner endeauoured to prooue that our Sauiours discourse there is not to be vnderstood of Sacramentall Manducation , but of spirituall eating his flesh and blood by beleeuing in him . I propound two Propositions to be prooued . 1. That the words are not to be vnderstood of any such corporall eating and drinking , as they hold . 2. That Christ doth not in that whole discourse speake of the Sacrament of the Eucharist , which was not as yet instituted , but of such spirituall feeding on Christ , as is performed , not in the Sacrament onely , but out of it also . The former I prooue by a plaine place of S. Augustine ; which this Aduersarie , referring vs still for an answer to Bellarmine , ( from whom he borroweth the most that he hath ) saith is an obscure place , and is pleased a little after to tearme it no better then durt , which wee Protestants , like Eeles , desire to hide our selues in . 1. Were it not an absurd thing for Augustine to speake ●bscurely there , where he giueth rules for the opening and right vnderstanding of places obscure ? where should he speake more plainely and perspicuously then there ; where his maine aime is to make things cleere ? 2. This shifters answer borrowed from Bellarmine is but a bare shift ; to wit , that the place prooueth no more , but that our Sauiours speech concerning the eating of his flesh and drinking of his blood is figuratiue so far forth , as that his flesh was not carnally to be eaten , and in a bloody manner , as flesh sold in the shambles is wont to be eaten , &c. As if flesh bought in the shambles vsed to be eaten raw and in bloody manner . Here is a deale of durt indeede and mud raised to trouble Augustines cleere water . The Question is whether our Sauiours words be to be vnderstood properly or figuratiuely . y They say properly ; and not figuratiuely : Augustine saith figuratiuely ; and so consequently , not properly : which is as much as is here required . z Christs body ( saith Bellar mine ) is with the body properly eaten in the Eucharist . But it is no proper , but a figuratiue eating , saith Augustine , that Christ speaketh of Iohn 6. It is no such eating of Christs body therefore , as they imagine to be in the Eucharist . Yea so contrary to them , and so pregnant for vs is that passage of Augustine , that in Fulbertus his workes , where those words of his are related , they haue with a foule insertion branded them for a hereticall . Yea but ( saith mine Aduersarie ) there are many plaine places in Augustine , cited by Bellarmine , for the reall receiuing of Christ ; which my superficiall Aduersarie taketh no notice of . Bellarmine is still much in this mans mouth ; and the superficialnesse of his silly and vnlearned Aduersarie . But this ( I am sure ) is a very vnlearned , slender and superficiall proofe of points questioned , to turne his Reader ouer still for satisfaction to some other . Yet I will doe him the couttesie , since he telleth vs of other plaine places in Augustine to present him with one of them , though such an one ( it may be ) as will not easily goe downe with him . Augustine speaking of this place in Iohn on Psal. 98. saith that Christ hauing vsed those words , b Vnlesse you eate the flesh of the Sonne of man and drinke his blood , you haue no life in you . When some vnderstood them c foolishly and carnally , he taught them to vnderstand them d spiritually ; saying , e It is the Spirit that quickneth ; the flesh profiteth nothing : the words that I speake are Spirit and life . As if he should haue said ; vnderstand you spiritually what I haue spoken . f You are not to eate that body which you see , and to drinke that blood which they will shed that shall crucifie me . g I haue commended a kinde of Sacrament vnto you ; which being spiritually vnderstood will quicken you . Though it must be visibly colebrated , yet is it inuisibly to be vnderstood . Thus Augustine in plaine tearmes : and yet if we beleeue these men , the very same body of Christ that was then seene , and that very same blood that was shed on the Crosse is orally eaten and drunke in the Eucharist . ANd surely if the Authoritie of holy Fathers might preuaile with the Minister further then himselfe listeth , he cannot be so ignorant as not to know that all the auncient Doctors expounding or treating of Christs words , Ioh. 6. haue literally vnderstood them of the Sacrament , as learned q Tolet , r Saunders , s Bellarmine , and other of our diuines haue particularly prooued ; collecting from them inuincible Testimonies also , to prooue the verity of our Sauiours body and blood really in the Sacrament conteined and receiued : Insomuch as S. Austin affirmeth S. Iohn purposely to haue emitted all mention of the Sacrament in our Sauiours last Supper , because he had in the 6. Chap. of his Gospell so particularly expressed the promised excellency and heauenly fruits thereof : and many euident and vnanswerable Arguments are by Catholike expositors of that Chapter made to prooue the same ; which with silence my Aduersarie ouerpasseth . First , ( for example ) our Sauiour from the 31. to the 60. verse of that Chapter maketh a difference betwixt the gift which his Father had giuen to the Iewes louing the world so as to giue his onely begotten Sonne for it , and the gift which himselfe meant to giue to them , speaking of the one as a gift already past ; but of the other as of a gift afterwards to bee giuen vnto them . Secondly , He compareth the eating of his flesh to the Israelites eating of Manna in the desert ; which was a corporall food really eaten by them . Thirdly , If by eating his flesh and drinking his blood our Sauiour meant no other thing then that they should beleeue in him , it had beene a strange course in him , who so thirsted after the saluation of soules by an obscure manner of speaking to driue away so many , such persons especially as had formerly followed him , without any word added , which might open this obscure doctrine vnto them ; as Card. Tollet excellently relateth there the whole processe of our Sauiours doctrine . § 5. MY second Proposition is , that Christ in that whole Discourse Iohn 6 doth not speake of the Eucharist . That Augustine and diuers others of the ancient Fathers doe expound it of feeding on Christ , yet not corporally , but spiritually in the Sacrament ( for so h Bishop Iansenius also ingenuously confesseth that Augustine holdeth it to be vnderstood of seeding on Christ spiritually , not corporally ; yea and so * Pope Innocent himselfe , witnesse Durand , and Biel , and “ Peter Lombard also , witnesse Bon●uenture , expound it : ) I deny not ; nor doth it at all impeach our cause in the maine point here in question of Christs corporall presence . Yet the rather herein wee are inforced ( together with diuerse Popish writers ) to depart from them in that their exposition ; so farre forth as they vnderstand the same as directly speaking of the Eucharist , ( as for the one moitie of that discourse also euen * Bellarmine himself doth ) in regard of some erronious consequences that they were by that meanes enforced vnto , which euen the Papists themselues now condemne , and for other weighty reasons , as in my first writing I shew . Yea but Catholique Expositors ( saith this Answerer ) by many euident and vnanswerable Arguments haue prooued that it is so to be vnderstood ; which his Aduersarie also ( saith hee ) euerpasseth with silence . And say I , A Catholique Expositor ( in their language ) to wit , Corn. Iansenius ( no Iesuite now , for so this Answerer hath informed me , and yet ) a Bishop of Flanders , in a worke of his by common consent of the learned among them well approoued of ( they are the Popes owne Censurers wordes of it ) hath by euident and vnanswerable Arguments prooued that it cannot so bee vnderstood ; which this mine aduersarie also ouerpasseth with silence : And the like also doth Frier Ferus : and Gabriel Biel at large in the place aboue recited . But hee will at length ( I hope ) say somewhat himselfe . 1. Our Sauiour ( saith he ) maketh a difference there betweene the gift which his Father had ●iuen the Iewes , and the gift that himselfe ment to giue , speaking of the one as past , of the other as to come : This out of Bellarmine . I maruell where this man learned his Logicke . He neuer is luckie in the framing of his Consequences . There is a difference betweene the gift that God the Father had giuen ; and the gift that Christ would giue : Ergò Christs wordes must needs be vnderstood of his corporall presence in the Eucharist . How hang these things together ? or by what nec●ssity of consequence doth the one follow from the other ? For first , Are they diuerse gifts that God the Father had giuen and that Christ would giue ? then the wordes are not meant of Christs corporall presence in the Eucharist . For therein the very same Christ that the Father gaue is giuen to the faithfull , as we say , spiritually ; to both faithfull and vnfaithfull , as they affirme , corporally . And therfore the gift is not diuers , as he saith , but the selfe same . 2. If hee say that the gift is diuers in regard of the diuers manner of giuing : who knoweth not that Christ , who had beene giuen by his Father ( and yet by himselfe also ) in his incarnation ; was after i giuen also by himselfe ( and yet k by his Father also ) in his passion . So their owne Iansenius expoundeth his words , that l he would giue his b●die also vnto death : and Frier Ferus that m hee would giue it vnto death on the Crosse : for n there ( saith hee ) was that bread to bee basked : and there that flesh of his ( saith Bonauenture ) was to be boyled . Yea so Gregory of Valence , My flesh that I will giue , p that is , that I will offer for the life of the world : Where ( thinke we ) but on the Crosse ? 2. Christ ( saith he ) compareth the eating of his flesh to the Iewes eating of Manna ; which was a corporall food really eaten by them : and he must needs therefore speake of the Eucharist . Bellarmine was not so absurd indeed as to argue on this manner . As if the Manna were not also a spirituall type of Christ : and Christ might not as well compare the type with the truth ; as the type with the counter-type ; the type of the Manna q a spirituall food then really taken with the spirituall eating of Christ that was therin figured . Or 〈…〉 ●f he might not compare our spirituall feeding on him with some corporall food really eaten ( which both here and else-where it is confessed , as shal presently be shewed , that he doth ) and yet not mention the Sacrament of the Eucharist at all . Bellarmine saith indeede that r Christ compareth there with the Manna his bodie , not as it is receiued by faith alone , ( and then belike by Bellarmines grant it is truely so also receiued , euen out of the Sacrament ) but as in the Sacrament it is receiued . But how doth he proue it ? 1. From the Apostle , where s hee compareth Baptisme with the red Sea , and Manna with the Eucharist . But how doth this follow ; The Apostle doth so there : therefore our Sauiour doth so heere ? especially considering how diuers the scope of either in either place is . The Apostles scope is to shew that t the old Israelites had as good and as sure outward pledges of Gods fauour and loue as wee Christians now haue ; and yet “ were not spared when they prouoked him to wrath , for all that . Our Sauiours scope is to prooue that the spirituall food of his flesh , which u he there tendred them and aduised them to seeke after , was much more excellent and of farre greater vertue and efficacie , then the Manna that their Fathers did once eate in the Wildernesse . For , that x that ( considered as corporall food ) was it selfe corruptible , and could not y preserue them that eate of it from death , whereas this was z food incorruptible , and being spiritually fed on would cause them a to liue for euer . For the Apostles purpose therefore it was necessary to consider the Manna as a Sacrament and to compare the Eucharist with it , as with our Baptisme hee had paralleled the Red Sea before . But for our Sauiour so to do there was no necessity at all : Nor indeed doth he consider the Manna there as a Sacrament , no more then the Iewes did , that there mentioned it to him ; nor doth hee speake cught of the Sacrament where hee speaketh of the Manna , as b Bellarmine also himselfe acknowledgeth . His speech to them occasioned by the c bread that they had eaten of , and d the Manna that they spake of , is the very like to that other speech of his to the Samaritane woman , occasioned by e the water that hee had asked of her ; f He that drinketh of this water shall thirst againe ; but he that drinketh of the water that I shall giue him , shall neuer thirst more , &c. Which had it been considered , would easily haue assoyled those difficulties , that ( as g Iansenius obserueth ) so much troubled Augustine , and Caietan , yea and Iansenius himselfe too . Nor was there any necessity that the bread of the Eucharist should bee more mentioned in the one place , then the drinke of it in the other . 2. Because h Christs bodie , as by faith it is receiued , was not wanting to those of old time , that liued before Christs Incarnation . What hee giueth vs heere wee take , that Christs body was by faith receiued euen before hee was incarnate . But how prooueth this that Christ therefore spake there of a sacramentall eating of it ? and not rather that he called home those his carnall followers , from the corporall feeding , either on i the bread that they had eaten of , or the k Manna that they mentioned , and l would faine still haue been fed with , that they might liue without labour , not to an eating of sacramentall bread , which they would not haue much misliked , but to that t spirituall feeding , u which as well their holy forefathers , as all true and faithfull Christians now , were eternally saued by . Yea this may be confirmed by Bellarmines owne grants : Who first confesseth this as x a certaine truth , that there is no mention at all of the Eucharist in all that our Sauiours discourse , before those wordes , ( which were spoken after hee had done y speaking of the Manna ) z The bread that I will giue is my flesh , that I will giue for the life of the world . 2. Hee granteth expresly that those wordes , a I am the brad of life ; hee that commeth to me shall not hunger , &c. doe b not properly belong to the Sacrament . 3. He obserueth c a three fold bread spoken of by our Sauiour : the first , that d materiall bread , e that Christ had fed them withall : the second f spirituall bread , g himselfe incarnate , h which hee wisheth them to get , and must i by faith be apprehended , that it may refresh ●s : the third ( hee might well haue said k M●nna , which he omitteth , termed also l bread there , but ) m the sacramentall bread ( saith he ) expressed in those wordes . n the bread that I will giue , is my fl●sh that I will giue for the life of the world : as if this were not the same spirituall bread that hee spake of before . 4. Being pressed with this that there is no bread at all in the Eucharist ( as they say ) k & therfore it cannot be the sacramentall bread that is there spoken of , neither can it bee meant of the bread that Christ was to giue in the Supper , as hee elsewhere had said : he saith that p bread there signifieth not wheaten bread , q nor Christs body absolutely , but r meate or food in generall : and so the sence of it is this ; The bread , that is , the meate , that I will giue , is my flesh it selfe , that is to be crucified and staine for the saluation of mankind . And he addeth that s peraduenture our Sauiour called his flesh sometimes bread , to shew that vnder the species of bread it was to be eaten . So that all the force of Bellarmines Argument is but meerely coniecturall , and dependeth vpon a peraduenture , which hee cannot certainely auerre . But without all peraduenture hee affirmed before that the bread of which our Sauiour said ; u My Father giueth you the true bread from heauen ; and x The bread of God is hee that came from heauen and giueth life to the world : and y I am the bread of life ; hee that commeth to mee shall neuer hunger ; and hee that beleeueth in mee shall neuer thirst : and z I am the bread that came downe from heauen : and againe , a I am the bread of life : and b This is the bread that came downe from heauen , that whosoeuer eateth thereof should neuer die : and c I am the liuing bread that came downe from heauen : if any man eate of this bread hee shall liue for euer : that the bread I say , of which hee said all this , was not the Encharist , or the sacramentall bread , and none of all this directly and properly concerneth it . And well may wee put it out of peraduenture , that the bread of which our Sauiour saith d it is his flesh that he wil giue for the life of the world , and e whosoeuer eateth of it , hath life euerlasting ; f which no man also can haue without it ; is no other then that of which hee had before said , that g it is himselfe , and that h it giueth life to the world , and i life euerlasting to euery one that eateth of it : the rather also for that our Sauiour himselfe so informeth vs when he saith , ( not k passing as Bellarmine would haue it from a second bread to a third , but more particularly expressing what the second bread was , and repeating more fully what before hee had said ) m I am the liuing bread that came downe from heauen : if any man eate of this bread , hee shall liue for euer : n and the bread that I will giue ( what bread , thinke we , but the same that he was euen then speaking of ? which yet was o none of the sacramentall bread , saith Bellarmine ) is my flesh that I will giue for the life of the world . Those ensuing passages therefore are not meant of the sacramentall bread or the Eucharist , no more then the former . But leaue wee Bellarmine , and returne we to this our Defendant , whom we are principally now to deale with . His last Argument out of Tolet is not so much for the Eucharist , as against the spirituall eating Christs flesh and drinking his blood by faith . If our Sauiour had meant nothing but that they should beleeue in him , it had been a strange course by such an obscure manner of speaking p to driue away so many that had formerly followed him and beleeued in him , without any word added that might open this darke doctrine . To omit that here againe he departeth from Augustine , who q saith thus expresly ; Our Lord being about to giue the holy Ghost called himself bread exhorting vs tobeleeue in him . r For to beleeue in him is to eate that liuing bread . He that beleeueth in him feedeth on him , s he is fatted inuisibly , because he is inuisibly bred againe : he is there filled , where he is renewed . And again , t They that shed Christs blood , drank his blood whē they beleeued in him ; and u they drank it by beleeuing in him . 1. It pleased our Sauiour sometime , as to x Nicodemus , and to y the people oft-times , to speake things in obscure Parables , which yet to them he did not explicate . “ Nor may any taxe the wisedome of Christ without impiety for so doing . Yea * so ( saith Augustine ) he spake that here which he would not haue all to vnderstand . 2. Those that went away from him vpon it , were ( as our Sauiour himselfe intimateth ) z such as followed him onely to be fed ; and did not beleeue in him . 3. If his meaning had beene that they were to eate of his very flesh it selfe miraculously made of bread , as these men would make vs beleeue , had it not beene as obscure and as difficult for them to haue conceiued it ? 4. It is not true that our Sauiour added nothing to explicate himselfe . Augustine in the place before cited * sheweth that he did . And both in the beginning , when a hee first told them of this bread : and d they desired him euer to giue them of it ; he maketh them answer in these words ; c I am the bread of life : Hee that commeth to me shall neuer hunger ; and he that beleeueth in me shall neuer thirst : and in the processe of his speech againe , d Uerely , verely , I say vnto you , Hee that beleeueth in mee , hath life euerlasting : Whereby e saith Iansenius , they might well haue vnderstood , in what manner hee would giue them his flesh to eate . Who also thence gathereth ( agreeably to Augustine and other of the Ancients ) that * it is all one to feed on Christ , and to beleeue in him : As also in the Conclusion and shutting vp of all , when hee saw how they mistooke him : “ It is the spirit that quickneth , the flesh availeth nothing : the wordes that I speake are spirit and life . In which wordes saith f the same Iansenius ( out of Chrysostome , Theophylact , and Augustine ) hee sheweth how they should vnderstand what before he had said . MY Aduersaries Arguments to the contrary are meerely topicall , and prooue nothing . For first it is false , that the faithfull Iewes before Christ did sacramentally receiue our Sauiour as well as we : which hee barely affirmeth and prooueth not , page 7. Secondly , those words of Christ , Except yee eate the flesh of the Sonne of Man and drinke his blood , you shall not haue life in you ; was a precept respectiuely giuen and onely obliging such persons to an actuall receiuing of the Sacrament as they were to whom it was vttred ; such persons ( to wit ) as are by age capable of Sacramentall manducation . And surely if Christs words be onely vnderstood , as my Aduersarie would haue them , of spirituall eating Christ by faith , they must necessarily import a precept more impossible to be fulfilled by children then sacramentally to receiue him . For sooner may children receiue the Sacrament , especially drinke of the consecrated Chalice ( as anciently in the Greeke and Latine Churches they were went to doe ) then actually beleeue in him . His next Argument pag. 8. maketh more ( if this Minister had wit to discerne the force thereof ) against his owne exposition of Christs words , then it doth against our vnderstanding of them . For as all that receiue Sacramentally Christs flesh and blood , are not saued ; no more are all that spiritually and by faith eate him . This being sufficient for the veritie of our Sauiours speeches that the Sacrament is ordained to produce those excellent and heauenly effects which Christs promises there import in the soules of such as worthily receiue it ; and such centrarily as come vnworthily thereunto receiue death and iudgement to themselues by it . As for those few Catholike writers who haue denied Christs words in that 6. Chap. of Saint Iohn to haue beene vnderstood at all of Sacramentall manducation ; I answer , that their number is not great , and their authoritie of no weight at all against a numberlesse multitude of ancient Fathers and moderne Doctors of better note contrarily vnderstanding them ; yeelding better reasons for that their literall true explication , and easily soluing all hereticall Obiections gathered from the literall sense of our Sauiours words in that Chapter against our communion vnder one kinde and other points of Catholike doctrine . And sithence my Aduersaerie will not sticke to contemne these very Authors in their other knowne Catholike doctrines , why doth he so highly value and mainely vrge them in this opinion , wherein without any hereticall intention or obstinacie of Iudgement they differ from vs ? § 6. AT length he commeth to refute mine Arguments ; which he saith are topicall , and prooue nothing . My first Argument is this : None are saued but such as so feede on Christ , as is there spoken of . But many are saued that neuer fed on Christ in the Eucharist ; as the Fathers before Christ ; the children of the faithfull that die infants , &c. Ergò it is not spoken of the Eucharist . To this he answereth . 1. That I barely affirme that the Iewes before Christ did sacramentally receiue Christ as well as we , but I prooue it not . It is true ; I say obiter that they fed on Christs flesh spiritually as well as we now doe : though that be no part of mine Argument . And I adde a place or two of Augustine for the proofe of it grounded on the Apostles words , 1. Cor. 10. 3 , 4. Which seeing that this shifter ouerslippeth , let him heare Bishop Iansenius himselfe ( not to goe any further ) relate a little more at large , to wit , that g the good Iewes in the old Testament were quickned by eating of Manna , because vnder that visible foode they also spiritually did eate the true Bread of Life by Manna signified . Or if Iansenius will not serue , let him heare their great Albert ; h There is ( saith he ) a three-fold eating of Christ ; sacramentally onely , spiritually onely , or sacramentally and spiritually both . In the first sort * all that euer were saued did eate : in the second sort euill Christians eate him in the Sacrament : in the third sort , good communicants onely . And againe , alleadging those words of the Apostle ; i All those good Auncients in the Manna vnderstood beleeued and tasted Christ himselfe , and were thereby saued . And this no Papist ( I suppose ) will be so absurd as to deny . But this is but a by-matter , no part of the maine Argument ; and therefore I forbeare here to insist further on it . 2. That is as impossible for children to eate Christ by faith spiritually , as to receiue him sacramentally in the Eucharist . Not to runne out into more Questions then needs must at the present , I answer : 1. Many yong ones die , though at yeeres of discretion , when in ordinary course they may well haue faith , and beleeue actually , yet ere they be admitted to the Eucharist : and yet is not their saluation at all thereby preindiced . 2. By the doctrine of their Church euen k Infants haue an habite of faith infused into them in Baptisme . 3. Neither is it a thing impossible for the Spirit of God by an extraordinary manner to worke faith in such infants as are to be saued dying before yeeres of discretion ; no more then it was to regenerate Iohn Baptist l in his mothers wombe : of whom Gregorie therefore saith that he was m new bred yet vnborne . 4. The speech is of the same latitude and extent at least with those other ; n whosoeuer beleeueth in me , hath life eternall : And , o Whosoeuer beleeueth not in the Sonne of God. shall neuer p liue , but q shall be damned : and the like ; which comprehend those onely , to whom it appertaineth actually to come vnto Christ , and to beleeue in him , r saith Iansenius . And that is enough for my purpose . § 7. My second Argument was thus framed . All that so feede on Christ , are eternally saued : our Sauiour so s saith . But many feede on the Eucharist that are eternally damned . Ergò Christ speaketh not there of orall eating in the Eucharist . Now this Argument ( saith he ) if I had wit to discerne the force of it , maketh more against vs then against them . And why so ? Forsooth , because all are not saued that spiritually and by faith feede on Christ. This is like B●llarmines bold assertion , that t some that beleeue in Christ perish eternally , because they die before they can haue a Priest to assoile them . And what is this but to say that all that doe truly beleeue in Christ are not saued ? Yea what is this ( not to repeate all the allegations both of Scripture and Fathers produced for the proofe of the Proposition , which he purposely passeth ouer , not being able to answere ) but to giue our Sauiour himselfe and the holy Ghost the lye , who so oft say ; u Whosoeuer beleeueth in him shall be saued . Nor is it sufficient ( as he addeth ) for to verifie our Sauiours speeches that the Sacrament is ordained to produce such effects in the Soules of such as worthily receiue it , though the contrary befall those that doe vnworthily rēceiue it . For ( to answer them againe in the words of one of their owne Authors ) our Sauiours words imply manifestly x a certaine effect ( as he speaketh ) not a matter that may be : ( as Augustine and Cyril also in the places cited by me there shew , ) whereupon also he concludeth that y it is apparent thence that all are not there said to eate the flesh of Christ and drinke his blood , that receiue the Sacraments of Christs body and blood . § 8. To their owne Authors , Cardinals , Schoelemen , Canonists , publike Professors , or Readers of Diuinity in their Vniuersities , ( a Friers I might haue said too , ) and in steed of Iesuites ( being better informed by him ) I now say , Bishops , which will not much mend the matter . 1. Hee answereth that they bee but few in number , and their authoritie of no great weight , in regard of those that hold the contrarie . Yet one of their owne Bishops ( though of an other mind himselfe ) confesseth , that there are b very many of them that are of this iudgement . But had there beene but one or two of them ( especially of note , as some of them were ) of some one sort , it might well haue weighed much on our side . For c the witnesse of an aduersarie is of no small weight . How much more , when so many of all sorts , of so speciall repute , shall so vniformely speake for vs , and herein accord with vs ? 2. He demandeth of his Aduersarie , why he doth so highly value them and mainely vrge them herein , when in other points he will not sticke to contemne them . Had he any wit in his adle braine , he would neuer haue asked this idle Question It is as if in a Law-suite , because a man taketh hold ( as he may well doe ) of somewhat that falleth from his Aduersaries , or is granted him and confessed by them , because it furthereth his owne cause , he were therefore bound to beleeue or admit all that euer they say to the preiudice of his right . The greater differences are betweene them and vs , yea in the present controuersie concerning the manner of Christs presence in the Sacrament , the lesse cause there is to suspect that they should speake partially for vs ; and the greater cause to suppose they were by euidence of truth enforced to confesse that , that should take away some of those grounds , whereby the cause that themselues stiffely maintained , is ordinarily vpheld . 3. He addeth in the end : These men herein without hereticall intention , or obstin●cie of iudgement differed from vs. Whom he meaneth by that , Vs , I leaue to himselfe to explaine : And the lesse hereticall their intention was ( as he vnderstandeth hereticall ) the lesse suspition there is of collusion or any purpose therein to gratifie vs ; and so much the stronger therefore is their testimonie for vs. * The testimonie of a meere stranger , or no well-willer to the cause maketh it to be of more moment . But when he speaketh of obstinacie of iudgement , he glaunceth at a secret in their Church , which I shall in a word or two take occasion hereby to discouer . It is no matter what a man hold or maintaine among them , so long as he acknowledgeth the Popes Supremacie , the maine pillar of their faith , and submit himselfe and his workes wholly to his censure , and so be ready to vnsay what he saith , when he will haue him so to doe . For his censure indeede alone is that which they call commonly the censure of the Church . And to this purpose they confesse that many of their writers haue held the very same points , for which they condemne vs now as Heretikes , of whom yet they say that they were not Heretikes , because they submitted themselues to this Censure . I will adde an instance or two hereof out of Bellarmine . 1. In this very particular ; he confesseth that d many of the Authors before mentioned expound that 6. Chap. of Iohn as the Heretikes doe : but they submit themselues ( saith he ) and their writings to the Censure of the Councels and Popes ; which the Heretikes doe not . 2. In the present controuersie , Durandus held not a Transubstantiation , but a transformation in the Sacrament : e which opinion ( saith he ) is hereticall ; and yet was hee no Heretike ; because he was ready to yeeld to the iudgement of the Church . 3. Ambrose Catharines opinion of the Ministers intention in the Sacrament , differeth not ( f saith he ) for ought I see , from the opinion of Chemnicius and other Heretikes , saue that he in the end of his booke submitteth himselfe to the Apostolike Sea and Councel . 4. Durandus in the point concerning merite of workes g held as we now doe , that no reward was due to them but out of Gods meere liberalitie , and that it were temerarious and blasphemous to say , that God were vniust , if he should not so reward them : And yet was he also no Heretike for the cause before-mentioned . And thus are we at length arriued ( after much winding to and fro , while wee follow a shifting wind ) at the end of the former part of my Discourse : wherein hath beene shewed , beside other Arguments , confirming the same , by the confession of their owne Authors , that those places of Scripture doe not enforce any such corporall presence of Christ in the Sacrament as Papists maintaine , which they commonly produce to prooue it . Diuision 7. PAg. 9. My Aduersarie becommeth a more formall Disputant then before : and against our Doctrines of Transubstantiation and reall presence of our Sauiour in the Sacrament ignorantly by him in many places confounded he frameth this wise Argument ; Looke what our Sauiour tooke , that he blessed : what he blessed that he brake ; what he brake that he deliuered to his Disciples ; what he deliuered , of that he said , This is my Body : But it was bread that he tooke : And bread therefore that he blessed ; bread that hee brake ; and bread that he deliuered ; and bread consequently of which he said , This is my Body . Which is a formel●sse and fallacious kinde of arguing , wholly forcelesse , if we suppose the former doctrine of the holy Fathers to be true , that Christs words haue force now as then they had , when himselfe vttred them , to change the substance of Bread and Wine into his Body and Blood : As if after the like manner of the water conuerted by Christ into wine , I should make this deduction : The Ministers drew water out of the well ; carried what they drew : therefore that which they drew and carried was water . If the Minister shall tell me , that they drew water ; but carried it made wine by our Sauiours omnipotent operation : so I will tell him , that Christ tooke bread and wine , and conuerted them by his miraculous and omnipotent benediction into his owne bodie and blood before he distributed them , as he by his plaine words pronounced of them , saying , This is my Body , &c. HItherto , if you will beleeue this worthy Doctor , his Aduersarie hath disputed without forme or figure , that you may not maruaile why his Answer is so diffused , deformed and mis-figured ; for the fault ( it seemeth ) was in his Aduersaries mishapen Syllogismes ; which made him also so loath to meddle with any of them . Here ( he confesseth ) he becommeth a more formall Dissutant ; and I hope therefore we shall finde him a more formall Defendant . Yet ere he come to my first Argument he must needs haue a fling at me for confounding their doctrine of Transsubstantiation and the reall presence ( corporall , hee should haue said for more perspicuitie ; for so I speake ) ignorantly the one with the other . I perceiue well what his drift herein is ; to make some beleeue that howsoeuer Transubstantiation was not generally held till of late times ; yet a reall , that is a corporall presence was euer acknowledged . But if we will beleeue Bellarmine , Aquinas , and the Councel of Trent , the one of them is euery iot as ancient as the other , yea the one cannot possibly bee without the other . h This , ( the Councel of Trent telleth vs , ) was alwaies the faith of the Church , that by the consecration of Bread and Wine , the whole Substance of the Bread was turned into the Substance of Christs body , and the whole Substance of wine into his Blood. And , i A body , ( saith Aquinas ) cannot be , where it was not before , but either by locall motion , or by the conuersion of some other thing into it . But it is manifest that Christs bodie beginneth not to bee in the Sacrament by any locall motion : And therefore it must needs come there by the conuersion of the bread into it . Yea , k by locall motion it cannot be there , nor by any meanes but by this . And Bellarm. cleane contrary to himselfe else-where , l It cannot be , that the words of Christ should be true , but by such a conversion and transmutation as the Catholike Church calleth Transubstantiation . It is no matter of ignorance therefore in this Controversie to confound those things , which those we deale with conioyne , yea which they tell vs cannot be dis-ioyned . To ouerthrow this their opinion then of Transubstantiation and Christs corporall presence in the Eucharist ; I first reason from the Context , m Christ tooke bread , and blessed it , and gaue it , and said ; This is my body . Whence I thus argued : What Christ tooke , hee blessed ; what he blessed , he brake ; what he brake , he deliuered ; what he deliuered , of that he said , This is my body . But it was bread that hee tooke , blessed , brake and deliuered ; ( n It is bread , saith Durant a Popish writer , that all those verbes are referred to . ) It was bread therefore of which he said , This is my body . Now this ( saith mine Adversarie forgetting , it seemeth , what he had said but euen now , that heere I began to dispute formally ) is a formlesse , fallacious and wholly forcelesse kinde of arguing , if we suppose with the holy Fathers ( who belike held Transubstantiation then as well as a reall and corporall presence , if this worthy man vpon his bare word may bee beleeued ) that the substances of bread and wine were by the force of Christs wordes turned into Christs body and blood . That is , as if hee should say , this Argument is of no force at all , if the point in Question be granted , or if that be yeelded , that is not at all in the Text. Yea but this is as if a man should make the like deduction of o the water that Christ turned into wine ; The Ministers drew water out of the well ; carried what they drew : Therefore that which they drew and carried was water . How formall a Disputant soeuer this mans Adversary is ; sure I am hee disputeth neither in forme nor figure . But let vs helpe him a little to bring his Argument into forme ; and then hee shall haue an Answer . Thus , it seemeth , he would argue , if he could hit on it : What the Ministers drew out of the well , they caried : But they drew water : Therefore they carried water . And now I deny his Proposition : The Ministers carried not that that they drew : They drew water ; they carried not water but wine . And for his addition hereunto , that Christ after hee tooke the bread and wine , and before hee distributed them , by his miraculous and omnipotent benediction converted them into his owne body and blood , as hee sheweth by his wordes plainely pronounced of them , This is my body . Though it be nothing to the Argument , and a meere begging of the point in Question , yet let vs consider a little of it , where in the Text hee findeth that Christ thus converted them : for the wordes , This is my body ( as was formerly shewed ) doe not euince it . But he findeth it ( it seemeth ) in the benediction or the blessing of the bread ; which is yet against the common conceite of his Associates , that say there was no conversion at all till Christ vttered those words , This is my body . Heare we Bellarmine a little p arguing this point against Luther . Hauing acknowledged ( as was said formerly ) that Christs words , This is my body , may beare either the sence that wee giue them , or the sense that they giue them , but not that sense , that the Lutherans giue : For ( saith hee ) the Lord tooke bread , and blessed it , and gaue it his Disciples , saying , This is my body . Bread therefore he tooke ; bread hee blessed , and of bread of he said , This is my body . Either therefore Christ by blessing changed the bread into his body truely and properly , or he changed it improperly and figuratiuely , by adding signification ( or as Theodoret rather , * by adding to nature that grace ) which before it had not . If hee changed it truely and properly , then gaue he bread changed , and of that bread so changed he truely said , This is my body , that is , that which is contained vnder the shape of bread is no more bread , but my body : and this we say , If it be said that he changed the bread figuratiuely , then shall there be that bread given the Apostles , that is siguratiuely Christs body , and those words , This is my body haue this sense , This is the figure of my body : and so the Protestants hold . Yea so indeede ( as you haue heard before ) did Augustine in precise tearmes after Tertullian expound them , who belike then by Bellarmines ground was in this point a Protestant . Now let either Bellarmine , or this Answerer prooue that our Sauiour by his blessing wrought any other conuersion , and wee will yeeld vnto them . But they will as soone proue that Christ turned the children that r hee blessed into bread , as that he turned the bread by blessing it into his naturall bodie . Yea runne ouer all the whole Chapter in Bellarmine s wherein hee propoundeth to himselfe to proue Transubstantiation out of Gods word , in the entrance whereunto hee confesseth that the words of Christ may be taken as well our way as their way , but not Luthers way ; and you shall finde that there is neuer a word in it , much lesse any sound proofe , either to prooue that Christs wordes are so to be vnderstood as they say , or that they are not to bee vnderstood as we say ; but it is wholly spent in confuting of Luthers opinion , to wit , that bread remaineth together with Christs body in the Sacrament . Which opinion also b themselues confesse that Luther admonished by Melancthon renounced before he died . Hee beginneth with c a first Argument , without any second , the summe and substance whereof was before related : Either his second ( he saw ) was vnsound , and it seemed best therefore to suppresse and conceale it , or else he wanted a second , and thought to let the first though without a fellow , stand still as first by the rule of the Ciuilians , who say , d That is first , that hath none before it , though no other come after it : or , that is first that hath none before it , that is last that hath none after it . And so is this Bellarmines both first and last Argument there . And in Conclusion he is faine to flie to the Councels and pretended Fachers . s Though there were some ambiguity ( saith hee ) in our Sauiour Christs words , yet it is taken away by Councels ; ( what Councels think we ? Surely none but such as themselues held within these 300. yeeres as himself afterward sheweth ) and the consent of Fathers : which remaineth yet to be shewed . As for the benediction , the best , nay the sole Argument , whereby hee can prooue such 〈…〉 conuersion wrought there is this ; g Christ is not wont to giue thankes but when hee is about to worke some great and maruelous thing : For he is read onely to haue given thankes , h when hee would multiply the fiue loaues ; and againe i when the seuen : k and when hee was to raise Lazarus from the dead ; and lastly , l in the institution of this Sacrament . And in like manner hee is not wont to blesse insensible things , but when he was to worke some admirable thing with them : For he is neuer read so to haue done , but m when hee blessed the bread to be multiplied ; and n in the Encharist . As on the contrary o when hee cursed the figtree : for it withered away instantly . For Gods blessing is a well-doing ; not a praying , as ours ; but an effecting , as appeareth , when p hee blessed the beasts : for by that blessing hee bestowed fruitfulnesse vpon them . Nor do we reade that Christ euer blessed the water in Baptisme . And what of all this ? Therefore ( forsooth ) it must needs follow that Christ by that blessing turned the bread into his owne naturall body . Where to omit that it is not true , that Christ is neuer read to haue giuen thankes oftner then is here said : for at q other times also hee is reported to haue r giuen thankes , and that when hee was not about to worke any miracle neither : Nor is it truely said , that Christs blessing was not a prayer , ( which that it was , not s Iansenius onely , but * Maldonat the Iesuite from some of the Ancients also confesseth ) being conceiued by him as man , but effected by him as God : and beside , that it is absurd to reason à non scripto ad non factum , hee is not read oft●er to haue blessed or given thankes , therefore hee neuer oftner did either : yea it is impious to imagine that Christ , who for our sakes made himselfe subiect to the Law , did not ordinarily t blesse and sanctifie the food , that he tooke commonly , by thankes-giuing and prayer : who denyeth but that Christ went about a marueilous worke , when hee was to institute this Sacrament ? or who doubteth but that Christs benediction was a most effectuall benediction , and as effectuall as that of Gods was in the Creation , whereby u he blessed the creatures ? by vertue whereof yet the creatures so blessed were not transformed into new shapes , but had a naturall facultie only conferred vpon them which before they had not , nor of thēselues could haue ; and so haue the elements a spirituall and supernaturall ( by our acknowledgement ) in the Sacrament . But who seeth not what a silly and senselesse consequence this is ? Bellarmine could not be so silly and sottish as not to see it himselfe . Christ gaue thankes and blessed the bread ere hee gaue it : therefore hee wrought such a miracle on it as wee would haue ; or , therefore ( if you will ) he turned it into the very substance of his body . It may as well bee said that Samuel wrought some miracle by x blessing the sacrifice , as our Sauiour here by blessing the bread . For the water in Baptisme it is easie to answer , though it be little to the purpose : It is not to bee maruelled if hee be not read to haue blessed it : for we are told expresly that y he neuer baptised , saue as he doth . z spiritually baptise to this day . But dare any say that his Disciples were so prophane as to baptise without blessing ? or must a bald , yea a Baals Priests blessing of bread at this day be needes more effectuall then their blessing of water then was ? Or doe not e the ancient Fathers compare the blessing of the water and the effect thereof in Baptisme with the blessing of the waters and “ the moouing of the Spirit vpon them in the Creation ? And why must the blessing then of necessity import such a change more in the one Sacrament then in the other ? Diuision 8. AS for the names of bread and wine after giuen by Saint Paul and the holy Fathers to the consecrated parts of the Sacrament ; which with this Minister is a great argument tediously vrged , page 10. hee cannot be ignorant ( I suppose ) as not to conceiue the little sorce of the Argument . For if Aarons red after it was conuerted into a Serpent , and retained not the essence or figure of a rod , bee notwithstanding called so ; with much more reason may the Accidents of bread and wine still remaining and containing in them Christs body and blood , retaine their old names : especially with articles superadded , importing the singular and diuine excellency of them , still vsed by Saint Paul , 1 Cor. 10 , 11. as this bread , this Chalice ; the bread which wee breake , &c. willing them to prooue themselues , &c. before they come to eate of this bread ; least eating it vnworthily , they eate their owne damnation , not discerning the body of Christ ; or ( which is all one ) not distinguishing it from other common bread , it being indeed bread blessed and conuerted into the very body of Christ , and therefore not irreuerently and vnworthily to be receiued by any Christian vnder paine of damnation ; as the ancient Doctor and holy Mariyr of Christs Church a S. Cyprian affirmeth : b S. Basil also , c S. Chrysostome , d S. Ierome , e Origen , and f S. Augustine , with other Fathers express●ly teach the sinne of such as come vnworthily to the Sacrament to be haynous , and equall even to the sinne of such as betrayed and killed Christ , because they presume vnworthily to eate that bread wherein the Son of God himselfe is contained . MY second Argument was taken from the expresse words of Scripture , wherein after Consecration there is said to be bread and wine in the Sacrament . 1. The little force of this Argument ( hee saith ) I cannot be so ignorant as not to conceiue : because Aarons rod after it was conuerted into a Serpent , and retained not the essence or figure of a rod , yet was notwithstanding so called , &c. And hee cannot bee so ignorant as not to conceiue that this very Obiection is there by me propounded and answered : yea , and that Bellarmine himselfe reiecteth it as g not very sound , but such as iust exception may be taken vnto . Did hee thinke that any one not voyd of common sense would not soone see this ? 2. He saith that the accidents of bread and wine remaining retaine still their old names . To what purpose ? For who doubteth but that the accidents , that is , the colour , sauour , shape , sise , &c. of the elements , remaine still in the Eucharist , not without a subiect , as they say , ( for how can accidents so do , when the very * essence of an accident , as it is an accident , is to be in some subiect ? ) but in the selfe same subiect , wherein formerly they were ? And what should hinder but that remaining so , they should retaine still their old names ? But neither are the accidents of bread and wine , bread and wine : and it is absurd to say either that the Apostle by bread meant the accidents of bread onely ; when he said '' The bread which wee breake , &c. and , “ Let a man eate of that bread , &c. Or that by the fruit of the vine our Sauiour meant nothing but the acci dents of wine , when hee said , * I will drinke henceforth no more of this fruit of the vine , &c. So that his reason is ●idiculous , The accidents remaining retaine still their old names ; therefore the substance that is gone retaineth it owne name still : or , the colour , savour shape and sise retaine their old names , and that which is in the Eucharist what euer it be , is said still to be white , round , thin well tasted , &c. and that with good reason , since it is so still as it was ; therefore though it be no more bread now , yet is it said to be so still . Sure reason and this mans braine were farre asunder , when he writ this . 3. He addeth that the Apostle when hee calleth it bread , ( for so I suppose he would say , and not when he speaketh of the accidents of bread onely ) speaketh with such articles superadded , as may note the singular and divine excellency of it , This bread , and so This Chalice , and The bread which we breake : and requireth men to examine themselues before they come there : least they sinne in not distinguishing it from other common bread , &c. And that the ancient Fathers shew what an horrible sinne it is to come vnreuerently to it , &c. because they presume to eate that bread , wherein the Son of God himselfe is contained . And is not this a most silly Argument to prooue that that hee should prooue , vnlesse you take in withall his ly at the last , where he saith that the Sonne of God himselfe is contained in the bread , which hee falsely also fathereth vpon those Fathers , as would haue appeared , had hee cited their wordes ; and which being the point in Question ( had it beene propounded as it should haue beene ) vnlesse you grant him hee sticketh fast still and cannot goe forward ? For may not a man say as much of Baptisme , that the holy Ghost speaks of it with such h elogies superadded , as may note the singular & diuine excellency of it ; that those therefore that are of yeeres i ought with great care to addresse and prepare themselues vnto it , when they are to be baptised , and that those that distinguish it not from ordinary water , or vse it irreuerently , commit an hainous sinne euen against Christ himselfe ? And yet who euer dreamed therefore of any such Transubstantiation in Baptisme ? yea the very same Authours here produced by him so plentifully ( though by their bare names onely out of Bellarmine ) in a point for the generall not at all denied , to wit the hainousnesse of their sinne that abuse this Sacrament : yet distinguish expressely some of them ( as in mine allegations I haue noted ) betweene the bread of the Lord , ( as k the Apostle tearmeth it ) and the Bread the Lord ; of which l our Sauiour in the Gospel ; betweene the body that was on the Crosse , and the bread that is on the bord : Which he taketh no notice of . 4. And yet neither is it true that so confidently here he affirmeth , that all those Fathers in all those places , yea or that any one of them , in any one of those places that he quoteth , ( nor as I verily beleeue , in any place of their writings else-where ) doe ( as he saith ) expressely and purposely teach that the sinne of vnworthy receiuers is equall ( for the hainousnesse of it ) with the sinne of those that betraied and killed Christ. Which no sober Diuine will say ; nor can it be iustified , vnlesse the Stoicall paritie of sinnes ( charged m vpon Iouinian by some , n how truly I know not , o vpon vs by some of their side , falsely I am sure , p Bellarmine himselfe therein acquitting vs ) be in Theologie admitted . Bellarmine indeede q in the Chapter , whence he tooke all these quotations as he found them there mustered together , hath somewhat out of Oecumenius that may seeme to looke that way , ( r He compareth vnworthy communicants , saith he , with those that killed Christ ) which this man hauing strained more then an inch further , ascribeth vnaduisedly and vntruly to them all . Whereas onely Basil ( if those ascetica at least be his ) and Chrysostome , ( who is wont to presse farre in reproouing of sinne ) the one of them willeth vs to repaire holily to Gods bord , least we incurre the iudgement of them that killed Christ : the other of them in one of the places there quoted saith , that as those that defile the princes robe are t punished in like manner , as those also that rend it ; so it is u not vnlikely or vnequal that those that with an vnholy heart receiue the Lords body , vndergoe x the same punishment with those that tore it with nailes ; that is , that the one be damned for so doing as well as the other ; which may well be , albeit their sinnes be not equall . The rest of them , to wit , Origen , Hierome and Augustine haue not any one word at all in any of all those places of the sinne of those that killed Christ ; yea the places well weighed vtterly ouerthrow the ground of that y Argument , which from the words of the Apostle , and their application of it , they would frame to prooue a reall and essentiall presence of Christs naturall body and blood in the Eucharist , because such vnworthy receiuers are said to be a guilty of wronging Christs body and blood , and thereby b to acquire iudgemen● or condemnation to themselues . For beside that in the one place Augustine saith nothing but this , that the Sacrament of Baptisme , as well as that other of the Eucharist , is a true Sacrament euen to those that vse it otherwise then they ought : which is nothing at all to that for which here it is alleadged . In d the other place he saith nothing of the Eucharist , but what he saith also both of e the Word of God , or the Law , and Baptisme expressely in the same place ; to wit , that euen f holy and diuine things hurt those that vse them otherwise then they ought . Yea Hierome goeth further in the place alleadged , and applieth what he speaketh not to the Sacraments onely of the New Testament , but to the Sacrifices also ( which were Sacraments too ) of the old . For commenting on those words , h Wherein doe we pollute thee ? i When the Sacraments ( saith he ) are violated , he is violated whose Sacraments they are . And that is all he saith there . Now were not the k Sacrifices and the Sacraments of the old Testament ( as the l Paschall Lambe at least ) Sacraments of Christ , yea * and of his body and blood too ? If they were , as no doubt can be but they were , then by Hieromes Rule was Christ and his body and blood wronged in them , when any wrong was done to them , albeit it were not essentially or corporally present in them : nor doth such wrong therefore or guilt acquired by euill vsage of the Eucharist imply any such corporall presence thereof in it . 5. Let me adde onely , that this Defendant telleth vs , ●hat the Sonne of God is contained in that bread that is eaten ●n the Eucharist : and yet by their doctrine there is no bread at all there . How is he in bread where no bread is ? Or how is there no bread there , where in bread the Sonne of God is ( as he telleth vs ) conteined ? What is this but that which Bellarmine condemneth in the Lutherans , to forge vs m a Christ impanated , or enclosed in bread ? Nor doth their owne doctrine any whit mend the matter . For as Bellarmine saith of Rupert us and some others that they make Christ haue n a breaden body : so may wee as truly say the same of them . For what is a body made of bread but a breaden Body ? But that ( you see ) this Doctor here swarueth from and saith , that Christs body is but couched in Bread. ANd I maruaile not to finde this Minister to corrupt the sayings of the holy Fathers to his hereticall purpose , sithence he maketh Bellarmine himselfe page 10. to speake like a Protestant , and seeme to say against his owne expresse doctrine , that the bread blessed and consecrated on the Altar is not , nor cannot be called Christs body : Whereas Bellarmine onely disputeth against Luther teaching naturall bread to remaine still in the Sacrament , and making the sense of Christs words , This is my body , to be the same as if he had said , This bread is my body ; saith this and no more , that Naturall bread cannot be otherwise then figuratiuely and significantly affirmed to be Christs body : Speaking not at all of bread consecrated , and by consecration conuerted into the true body of Christ , yet still retaining the name of bread for the Accidents of bread still remaining , as this false fellow would haue ; frequently citing Authors which he vnderstandeth not . § 2. ANd here againe , as one running the wild goose race , he windeth backe to a passage in the former Argument : and saith , he marueileth not to finde me corrupt the sayings of the Fathers ( he thought sure euery one would beleeue whatsoeuer he said , though he neuer assaied to shew it ) since I make Bellarmine himselfe speake like a Protestant . No : I make him speake nothing but what o hee saith of himselfe : and by his owne graunts prooue that either the auncient Fathers spake very absurdly , or else they ment as we meane . The Argument is this : The ancients Fathers say oft , that the Bread in the Eucharist is Christs body . But this saying ( saith Bellarmine , ) This bread is my body , must either be taken figuratiuely , or else it is absurd and impossible . The Fathers therfore when they vsed such speeches , shewed euidently thereby that they ment as we meane , ( that is , they vnderstood Christs words figuratiuely ) or else ( by Bellarmines confession ) they spake very absurdly . Nor is it enough to prooue that I corrupt Bellarmine , to say that he disputeth in that place against Luther , who taught that bread remained still in the Sacrament : For what is that to the purpose ? much lesse to say vntruly , that he spake not of bread consecrated ; when the very Question is there concerning the consecrated bread . But I cite Authors ( he saith ) that I vnderstand not . It is true indeede ; In this very place I cite some sayings of Bellarmine , that neither I , nor any such dull-heads as I am ( I thinke ) can easily vnderstand ; as for example , where p he saith , as I here cite him , that The Priest maketh Christs body of bread ; and yet Christs body is not made by the Priest : And againe , q that the body of Christ that was crucified , was truly or verily made of Bread : And yet confuting Rupertus he saith else-where , that r it was not a breaden body that was crucified for vs ; as Tertullian inferred from the doctrine of the Marci●nites ; and as we may well inferre from theirs . He waiueth s else-where Metaphysicall subtilties in disputing of this Sacrament . And t taxeth Caluine for his fond and foolish Metaphysicks . But these are such transcendent subtilties , if not absurdities , as any Metaphysicks will afford . And this deepe Metaphysicall Doctor , that hath no want of wit , and vnderstandeth him so well , should haue done well to vnfold to vs these mysteries , and arreade vs these riddles : whereas he very vncharitably passeth them by , and onely controlling vs for our ignorance , leaueth vs sticking still in the bryers with them , not vouchsafing to helpe vs out . PAg. 12. He affirmeth it to be most absurd to affirme , as we doe , that a thing is made of that in the roome whereof it onely succeedeth , or is turned into that which succeedeth onely in the roome thereof ; Whereas in euery substantiall conuersion one substance is destroied and another succeedeth in the place thereof by the same action : as where wood is conuerted into fire , &c. The difference betwixt Transsubstantiation in the Sacrament , and other substantiall naturall conuersions chiefely consisting in this , that the whole substance of bread passeth into another praeexisting substance , Christs body , to wit , introduced in place thereof , so as nothing thereof remaineth ; whereas in them the same matter , albeit receiuing a new forme and so made a distinct substance from what it was before , still remaineth : which is to the Ministers purpose wholly impertinent , vnlesse hee will falsely and foolishly withall affirme that God can destroy no substance intirely leauing the Accidents thereof still remaining , to introduce an other substance in place thereof . And albeit we cannot say of Christs body , that it was bread , ( which is another Argument of the Minister , ibidem ) yet may it be said to haue beene of bread , as being by the same miraculous and omnipotent power of Christs words , whereby bread looseth naturall being in place thereof Sacramentally produced and made present . And this is without any difficultie affirmed by vs , who know the same in a propertionable manner to be found in all other substantiall and accident all conuersions , howsoeuer his poore Iudgement will not serue to consider it : heate ( for example ) was neuer cold , albeit in place thereof produced ; fire was neuer wood , but as a substance ( as naturall vnderstanding might teach him ) essentially different , and produced by the others destruction . § ▪ 3. AFter he hath thus recoiled back a little , now he beginneth to make againe forward . And 1. wheras they not knowing wel how to salu or shift of such absurdities as follow necessarily vpon this their senselesse conceit of the conuersion of bread into Christs body , affirme that Christs body is therefore said to be made of bread , and the bread said to be turned into Christs body , because the bread ceasing to be there , Christs body ( as they say ) doth onely come in the roome of it : For they dare not say that Christs body is produced of it , or that the Substance of the bread is that whereof as the materiall cause Christs body is framed , as ashes are made of wood , or glasse of some ashes : And I thereupon reply , that it is absurd to say that a thing is made of that in the roome whereof it onely succeedeth , or is turned into that that succeedeth onely in the roome thereof . ( That which u Suarez himself also confesseth to be rather a translocation , then a transubstantiatiō , or a true & substantiall conuersion . He telleth me , that , if my poore iudgement would serue to consider it , such a succession is to be found in euery subst●ntiall conuersion , whereby one substance is destroyed , and another succeedeth in the roome of it . ) And consequently ( for that or nothing must follow ) that it is not absurd so to say . Did euer man ( thinke we ) either sober or in his right wits thus reason ? In euery substantiall conuersion one thing succeedeth in the roome of another , and is turned into it . Therefore whatsoeuer thing doth succeede onely in the roome or place of another , is conuerted into it . Suppose a puppy should get vp into the Chaire that this Disputant had sat in when he writ this discourse , after he quitted it : would he not take it euill , if a man should say therefore that he were turned into a puppy , because the puppy were got into his place . Or suppose some light-fingred person hauing pickt his purse and taken a piece of gold or two out of it , should put in a copper counter or two in the roome of it ; would it follow that his gold were really turned into copper , because the one is gone , and the other is come in the roome of it ? Or suppose an old house pulled or burnt downe , and an other raised vp againe in the roome of it , and that iust of the same proportion with it : would any man say , that the one were turned into the other , because the one succeeded in the roome of the other being destroied ? But idle and absurd consequences are no strange matters with this Disputant for all his great learning , that which a little learning will serue to discouer . 2. Whereas answering that silly shift of theirs , that Christs body is called bread still after Consecration , as Aarons rod is called a rod after it was turned into a Serpent , because it had sometime so beene ; I say ( among many other things , which he here ouerslippeth ) that the case , by their owne confession , is not alike : for that , of the rod it may be said that it was once a Serpent , but of Christs body it cannot be said that euer it was bread ; he replieth ; that albeit we cannot say of Christs body that euer it was bread , no more then of heate that euer it was cold , nor of fire we can say that euer it was wood , though by the others destruction it be in place thereof produced , Yet it may be said to haue bin of bread ; because in this their prodigious y Metamorphosis or z methyleosis , or what euer you will tearme it ; ( for new inuentions require new names ) the whole substance ( to vse his owne tearmes ; that is both the matter and forme ) of bread passeth into a praeexistent substance , to wit , Christs body , in the roome of it introduced , so as nothing thereof remaineth , whereas in other naturall conuersions the matter remaineth still , though receiuing another forme . In which few lines it is not easie to tell how many contradictions are implied both to his master Bellarmines doctrine , and to his owne assertions . For first , If it cannot be said of Christs body that euer it was Bread ; here is it affirmed by them , as a Bellarmine himselfe also acknowledgeth , that b Christs body is therefore called Bread , because it was bread before . Neither doth Bellarmine at all controle them therein : yea c he confesseth , d with Caietan , that it may truly be said , e That is now Christs body , that once was bread . 2. If it may be said to haue beene of bread , why may it not be said that once it was bread ? as of Adam because he was f of the earth , it may truly be said that once g hee was earth . As for his instances , they are idle : the one is of an accident not made of , but succeeding onely in the roome of another , or in the same subiect whence it hath expelled the other ; and for the other we may say truly that a fire made of wood , not onely was wood once , but is wood still , till the forme of the wood be vtterly destroied , and the wood turned into coales , or dissolued into ashes ; whereof we may also truly then say , that those coales or those ashes were once wood ; in such sense as they say , that the rod was sometime a snake . 3. If it may at any time be said , Christs body hath beene of bread , it might at sometime be said , Christs body is of bread : and if of bread , why not h a breaden body ? which yet i Bellarmine will by no meanes admit . For what is a body of bread ( as was said before ) but a breaden body , as a pot of earth , an earthen pot , a dish of wood , a wooddendish ? &c. 4. Not to demand if nothing remaine of the bread , what figure , and colour , and weight , and taste it is that we discerne in the Eucharist , whither the breads or Christs bodie ; because for those things they tell vs that they hang , I know not how nor where , neither in the bread that now is not , nor in Christs body neither , * the accidents whereof they are not : and in that answer we must rest ( though it be hard for any man indued with reason so to doe ) for them ; since no other from them can be had : I aske , if the whole substance of the bread be vtterly abandoned , so as nothing thereof remaineth ; how saith k Bellarmine , and l other of them , that the bread is not annihilated , or m is not cleerely brought to nothing ? and checke vs for n belying them when we say that any such thing is maintained by them ? albeit their great o Master of the Sentences say as much . For how is it not annihilated , if nothing remaine of it ? 5. If no bread bee left in the Eucharist , how said hee before , that Christ is there contained in bread ; and that the ancient Fathers so affirme ? For how can hee be contained in that that is not ? 6. If the whole substance of it be destroyed so that nothing remaineth of it , how doth the whole substance of it passe ( as hee saith ) into Christs body ? For how can that passe into it , that is not at all ? Or how can that substance passe into the substance of some other thing , that vtterly perisheth and ceaseth to be , so soone as euer that other substance approacheth ? 7. If the very substance of bread passeth into the substance of Christs body , then Christs body ( belike ) doth not barely succeed in the roome of it , ( as before was affirmed ) but is produced therefore and consisteth of it , which yet p they vsually deny . Else how doth the substance of the one passe into the substance of the other ? 8. If the whole substance of bread ( that is , both matter and forme ) passeth into Christs body , why may it not as wel be said of Christs body , that that body was once bread ; as of q Moses his rod it might well bee said , that that rod was once a Snake ; or of r the wine that our Sauiour so miraculously produced , that that wine was sometime water ? the rather since that but part of the substance , to wit , the matter onely of the Snake and the water passed into the substance of the rod and the wine there , whereas the whole substance ( as this fellow beareth vs in hand ) that is , both matter and forme of bread , passeth into Christs body here . 9. To say that one substance passeth into another substance preexisting ; is to say , that that is made , that already is , or that is produced and hath beeing giuen it , that is in beeing already , when as a thing cannot be in making and beeing at once ; nor can beeing be giuen to that , that already is ; or to say , that a creature is now s made , that was fully made before , or that a creature that was before is new made of that that before was not it : Yea ( to speake more plainely ) it is all one to as say , that a man is t killed , when hee was dead before ; or is quickened when hee was aliue before ; or is now stript , when hee was starke naked before , or is now bred or begotten , when he was borne before . Lastly , to say that Christs body long before preexisting is now made of bread that some two or three dayes past had no existence it selfe , is all one as to say , that wine of a twelue-month old is made of grapes that were but yesterday gathered and pressed , and were yet growing the day before ; or that an Oke hauing stood vpward of an hundred yeeres , and yet standing in the Forrest is sprung vp this yeere of an acorne of the last yeares growth . And consider wee now how well these things agree together : The body of Christ is contained in the bread ; and yet there is no bread at all in the Eucharist : The body of Christ succeedeth onely in the roome of bread ; and yet the substance of the bread passeth into the substance of Christs body : The whole substance of bread is so abolished that nothing remaineth of it , and yet the whole substance of the same bread passeth into the substance of Christs body : Christs body was in beeing before : and yet it is now made of another substance that before it was not : yea Christs body that was bread and borne aboue a thousand yeeres since , is now made of a wafer-cake of yesterdayes baking : The whole essence of that wafer cake passeth into Christs body ; and yet wee cannot say of Christs body , that euer it was that wafer-cake . But like x ropes of sand ( as wee are wont to say ) doe these things hang together : and to spend much time in refuting them may be deemed ( I feare ) as y ridiculous , ( to vse their Dennis his tearmes ) as to stand seriously and curiously pulling downe by piece-meale such castles as little children haue in sport built vp of sand . NEither is it a good or Christian kinde of Argument which my Adversary in the end of the same 12. page to this purpose maketh ; Other substantiall conversions are sensible and easily discerned , albeit miraculous , as when Aarons rod was made a Serpent , &c. Wheras in the Sacrament we see wholly the contrary : therefore we are not to beleeue therein any such conversion ; citing thus for proofe thereof a place of S. Augustine in his margent , which directly if hee had marked it , overthroweth his owne doctrine , and purpose of citing it : That which you see ( saith this Father ) is bread and a Cup : but that which your faith requireth you to be enformed of , is , that the bread is Christs body , and the Cup his blood . Could hee affirme any thing more plainly against this Ministers sensuall and absurd Argument ; which were it good , would lead vs to beleeue nothing ; g faith being onely of things which appeare not to our vnderstanding or senses . How farre is this carnall , poore , vnlearned man from the holy Fathers spirit and doctrine , as I haue formerly cited their assertions ? wherein they teach vs to renounce the naturall iudgement of our vnderstanding and senses , and with the Apostle to captivate our vnderstandings to the obedience of faith in this and many other mysteries of faith , humbly to bee vpon the warrant of Gods word assented vnto , and not ouer-curiously searched after by vs. h We are ( saith S. Hillarie , that great Doctor of Christs Church , and victorious Champion of his deity ) not to dispute ( as my Adversarie doth ) in a secular and sensuall manner of diuine things . For of this naturall veritie of Christ in vs ( speaking of the Sacrament ) vnlesse we learne of Christ himself , we speake foolishly and impiously . Wherefore sithence hee saith , i My flesh is truely food , and my blood is truely drinke : Hee that eateth my flesh and drinketh my blood , remaineth in mee and I in him : there is no place of doubting left cōcerning the verity of Christs body and blood . For now by the profession of our Lord and faithfull beleefe which we haue thereof , it is his true flesh and blood : and these being receiued by vs do make vs to be in Christ and Christ in vs. Is not this truth ? Surely it is ; but to those that deny Iesus Christ to be true God , &c. With a cloud of such ancient and vncontrollable Testimonies of the holy Fathers formerly touched could I confound my sensuall Adversary , and teach him a new manner of disputing of these heauenly and diuine Mysteries instituted by the Sonne of God with equall wisedome power and goodnesse for vs ; wherein the omnipotency of him that chiefly doth them is to be assigned for a sufficient reason of them . § 4. NOw further , whereas I alleadge among other things that in euery miraculous conversion of bodies there is a sensible change ; whereas no such thing at all is found in the Sacrament : Our eyes , saith Augustine , informe vs that it is bread that is there . He telleth me , this is no good , nor Christian , but an absurd , secular , and senslesse arguing , and such as would leade vs to beleeue nothing but what we see : and that Augustine , if I had marked him , whom I cite in the margent , ( as if his very wordes were not in the text ) vtterly ouerthroweth it : as also Hillarie and other Fathers , when they teach vs in diuine mysteries to renounce the naturall iudgement of our vnderstanding and senses , which this poore , carnall , vnlearned man his Adversarie is so farre from , &c. And withall as commiserating and bewailing my simplicity , ( Oh how farre is this poore &c. ) He telleth his Reader , that he could with a cloud of such ancient and vncontrolleable testimonies of the holy Fathers confound this his sensuall Adversarie , and teach him a new manner of disputing of these heauenly and divine mysteries . Wel , when he doth this , you may beleeue that he can doe it : and his poore puny Adversary shall be eternally obliged to him for it . But meane while let vs see what Pyrgopolinices here saith . 1. Augustine telleth vs that something is seene in the Sacrament , and something else is to bee belieued . But doth Augustine tell vs that wee must not beleeue that there is bread there , though our eyes informe vs , that there is ? No : He telleth vs expressely , that there is bread there , as our eyes doe informe vs. And what can be more euidently or plainely spoken ? Yea but hee addeth withall , that our faith informeth vs that the bread is Christs body . Yea but , saith Bellarmine , that sentence is most absurd and impossible , if it be not meant figuratiuely . In which manner Augustine ( as before was shewed ) expoundeth himselfe else-where . 2. Doe the Fathers tell vs that in this holy Mystery we must not so much regard what our sense informeth vs , as what our faith apprehendeth ? And doe they not say the same of Baptisme , and of all mysteries or Sacraments in general ? Heare we one or two of them speake for all . The Fathers of the Nicene Councell , whom before he alleaged : * Our Baptisme ( say they ) must not with bodily eyes be considered , but with spirituall . Seest thou water ? vnderstand the power of God hidden in it : conceiue it full of the holy Ghost , “ and diuine fire . And then wil they the same regard to be had also at the Lords Table . That Ambrose that this Author and his Associates so oft cite , as making so much for them : t You are come ( saith hee ) to the Font : consider what you there saw ; consider what you said , &c. You saw the Font ; you saw water , &c. you saw all that you could see with your bodily eyes and humane aspect . You saw not those things that worke and are not seene . The Apostle hath taught vs that wee are to behold not the things that are seene , but the things that are not seene . For farre greater are the things that are not seene , then those that are seene . Beleeue not thy bodily eyes alone . That is better seene that is not seene . So Gregory Nyssene : u Both the spirit and water concurre in Baptisme . And as man consisteth of two parts , so are there medicines of like like appointed for either : for the bodie water that appeareth and is subiect to sense ; for the soule the spirit that cannot bee seene , nor doth appeare , but is called by faith , and commeth in an ineffable manner . Yet the water that is vsed in Baptisme , addeth a blessing to the Body baptised . Wherefore doe not contemne the divine Laver : neither make little account of it as common , because of the water that is vsed in it . For it is a greater matter that it worketh : and marueilous effects proceed from it . And a little after of the Eucharist : y The bread also is at first common bread : but when the Mystery hath sanctified it , it is called Christs body . And in like manner the wine , though it be a thing of small price before the blessing , yet after the sanctification which proceedeth from the Spirit , both of them worke excellently . And so in many other things , if you regard it , you shall see the things that appeare to be , contemptible ; but the things wrought by them , to be great and admirable . And so Chrysostome speaking of those wordes of our Sauiour , a The wordes I speake are spirit and life . b To vnderstand ( saith hee ) things carnally , is to consider the things simply as they are spoken , and no otherwise . Where as * all mysteries ( and then not the Eucharist onely ) are to bee iudged not by the externall things that are visible , but are to be considered with the inward eyes , that is , spiritually . And in particular of Baptisme c else-where : The Gospell is called a mystery , because we beleeue not in it what we see ; but wee see somethings , and beleeue other things . * For that is the nature of our mysteries : which my selfe therefore and an Infidell are diversly affected with , &c. Hee when hee heareth of a Laver , thinketh it but bare water : but I consider not the thing seene simply , but the purging of the soule by the Spirit , &c. For I iudge not the things that appeare by my bodily sight , but with the eyes of my minde . Againe , I heare Christs body . I vnderstand the thing spoken one way , and the Infidell another . And as children or vnlettered persons , when they looke on bookes , know not the power of the letter , nor know what they see : but a skilfull man can finde matter in those letters contained , liues , or stories and the like , &c. d So it is in this mystery : the Infidels , though hearing , seeme not to heare ; but the faithfull hauing spirituall skill , see the force of the things therein contained . Nothing then in this kinde is said of the Eucharist , but what is said of all Sacraments , and of Baptisme by name . Nothing therefore that argueth any miraculous change more in the one then in the other . Nor doth it follow that we would haue men to beleeue nothing but what they see , because we refuse to beleeue that that we see is not so . e We may not ( saith Tertullian ) call in question our senses ; lest in so doing we detract credit from Christ himselfe , as if he might be mistaken when f hee sawe Sathan fall downe , or g heard his Fathers voyce from heauen , or h mistooke the smell of the oyntment that was poured vpon him , or the i tast of the wine that he consecrated for a memoriall of his blood . Neither was nature deluded in the Apostles . Faithfull was k their sight , and their hearing on the mount : Faithfull was their taste of the l wine that had beene water : Faithfull was m the touch of incredulous Thomas . ( And yet , as n Augustine well obserueth ; o Thomas saw one thing , and beleeued another thing : Hee saw Christ the man , and beleeued him to bee God : Hee beleeued with his minde that which hee saw not , by that which appeared to his bodily senses . And when we are said to beleeue our eyes , p saith hee , by those things that wee doe see , wee are induced to beleeue those things that we doe not see . ) In a word , q Rehearse mee ( saith Tertullian ) Iohns testimony : r That which we haue heard and seene with our eyes , and felt with our hands , that declare we vnto you : s A false testimony ( saith he , an vncertaine at least ) if the nature of our senses in our eyes , eares , and hands be such . But these men would haue vs as t the sonnes of Eliah speake , to thrust out our eyes , and as the Iewish Rabbines say ( abusing u a place of Scripture to that purpose ) that a man must beleeue the High Priest in all things , yea x though hee shall tell him that his left hand is his right , and his right hand the left : so they would haue vs to beleeue whatsoeuer the Pope or they say , though they tell vs that , that both our sight and sense informeth vs to be most false . § 5. But to make good in part yet his former glorious flourish ; hee citeth a place of Hilarie , where hee affirmeth , that concerning the veritie of Christ in vs ( not speaking , as hee here saith specially of the Eucharist , but of our vnion and coniunction with him in generall ) vnlesse we speake as Christ hath taught vs , wee speake foolishly and impiously : that there is no place left to doubt of the verity of Christs body and blood ; that the Sacraments being receiued cause that Christ is in vs , and we in him . Now who ( I pray you ) doubteth of , or denyeth ought that is here said ? who teacheth men to speake otherwise then Christ euer taught , but they that tell vs of bread transubstantiated , and of a body of Christ made of bread , of Christs flesh contained in bread , or vnder the accidents of bread , and of his blood in the bread , and his body by a concomitancie in the Cup , & c ? Who doubteth with vs of the truth of Christs body and blood ? For of the corporall presence of either in the Sacrament , Hilarie hath not heere a word . Or who denyeth but that by the receiuing of those venerable mysteries , Christ is ( spiritually ) in vs and we in him ; Doth not the Apostle say of Baptisme that by it y we are ingraffed into Christ ? and Chrysostome , that z by it we become flesh of his flesh , and bone of his bone ? Hilaries scope is to shew that a Christ is one with God and his Father , and b we one with him , not by consent of will onely , ( as some Heretikes said ) but by a true and reall vnion , yet c spirituall ; as his words implie when he saith , d He that eateth my flesh and drinketh my blood , abideth in me , and I in him . Vpon whinch wordes their owne Bishop Iansenius . e They ( saith hee ) that thus eate Christs flesh and drinke his blood either by such faith alone , or in the Eucharist , are said to haue Christ abiding in them , and to abide themselues in him , in regard of the true vnion of our nature with the diuine nature by the spirit of Christ , whereby we are made * partakers of the divine nature . Yea those words of our Sauiour cannot be meant of Christ corporally receiued in the Eucharist , nor could Hilarie so meane , if he were otherwise of their minde , appeareth . For Christs body so taken as they imagine , doth not abide long in those that so receiue it , but by their owne doctrine goeth away againe , I know not whither , a while after . Whereas by vertue of such receiuing Christ as our Sauiour there speaketh of , We doe abide in him , and he in vs ; that is , we are most inwardly and inseparably knit vnto Christ , and he vnto vs ( they are still f Iansenius his tearmes , and * Hilarie also saith the same , ) and obteine therefore thereby not a transitorie life , as we doe by the eating of corporall meate , that passeth est-soones away and abideth not in him that eateth it , but life permanent and eternall . g Whence it is manifest also ( saith the same Author ) that all are not in this place said to eate Christs flesh and drinke his blood that receiue the Sacraments of his body and blood , since that all such haue not Christ abiding in them . But they eate his flesh and drinke his blood , as he there speaketh , who beleeuing that his flesh and blood were giuen on the Crosse for the Saluation of mankinde , and that by vertue of the hypostaticall vnion they haue a power to giue life , do either by such faith alone , or in the holy Eucharist also , receiue the Lord himselfe within themselues , & imbrace him , and by faith fast clasping him so keepe him within them , as one by whom whatsoeuer we desire , commeth to vs , and is conferred on vs. Thus he ; by whose words it plainely appeareth , that our abiding in Christ and Christ in vs , which Hilarie from our Sauiour speaketh of , dependeth not vpon any such corporall presence of his body and blood in the Sacrament , nor doth necessarily require the same : which h by their owne doctrine also it doth not effect . Diuision 9. HIS next Argument drawen from the Nature of Signes and Sacraments is idle and forcelesse . For wee denie not ( as there he supposeth ) the Sacramentall Signes containing the bodie of Christ vnder them to signifie somewhat distinct from themselues , to wit , the spirituall nutrition of soules liuing by grace that worthily receiue them . They signifie likewise Christs body and blood dolorously seuered in his passion . And so a thing considered in one manner may be a signe of it selfe in another manner considered , as Christ transfigured represented his owne bodie as now it is in heauen glorified : his triumphant entrance into Ierusalem on Palme Sunday figured his owne entrance into heauen afterwards , as Eusebius Emissenus and other Fathers teach : and as an Emperour in his triumph may represent his owne victories , &c. MY third Argument was taken from the Nature of Signes and Sacraments : whose nature is to signifie one thing , and to be another . The Argument is this : No Signes or Sacraments are the same with that that they signifie : But the bread and wine signifie Christs body and blood in the Eucharist : They are not therefore essentially either . To this idle and forcelesse Argument ( as he pleaseth to style it ) he thus answereth : 1. That the Sacrament all Signes signifie the spirituall nutrition of soules liuing by grace ; as also Christs body and blood dolorously seuered in his Passion . Now 1. what is this to mine Argument ? was this man ( thinke we ) euer a disputant , that answereth Arguments on this wise ? which part of my Syllogisme ( I pray you ) is this Answer applied to ? I had thought that a Syllogisme being propounded , the Answerer should either haue denied or distinguished of one of the former Propositions . 2. It is not true , that the bread and wine in the Sacrament are signes of these things . Some affections of them and Actions vsed about them indeede are . The bread and wine themselues are signes of spirituall nutriment , not nutrition . The eating and drinking is a signe of it . Signes they are of Christs body and blood ; not of the dolorous seuering of them in the passion , though their being apart is a signe of it also . 3. He saith that a thing in one manner considered may be a Signe of it selfe in another manner considered : as Christ transfigured of himselfe now in heauen glorified ; his triumphant entrance into Ierusalem of his triumphant entrance into heauen ; and an Emperour in his triumph may represent his owne victorie . But 1. If signum & res signata , the Signe and the thing signified by it be relatiues ( as without all Question they are ) a Father may as well be a father to himselfe , as a signe may be the signe of it selfe . Not to adde that the Ancients ( as hath formerly beene shewen ) are wont to call the Sacraments pictures , and pledges : and it is against common sense to say that ought is either a picture , or a pledge of it selfe . 2. I might well put this Defendant to prooue that Christs transfiguration was a representation of his present glorification , or that b his entrance into Ierusalem was a type of his glorious entrance into heauen , whatsoeuer his bastardly Eusebius Emissenus say of it ; whose authoritie is no better then his owne . 3. Let him haue what he would ; that the one was a type of the other : Doth it follow ; Christs transfiguration was a type of his glorification : therefore Christ was a type or a signe of himselfe ? 4. An Emperour and his victorie ( I suppose ) are not all one ; no more then Christs body and the glorification of it ; nor againe the transfiguration , & the present glorification . The Argument therefore is neither idle nor forceless● for ought that he hath yet shewed . Diuision 10. HIs next Argument pag. 13. is grossely carnall and vnfit indeede to be answered . For who but a babbling ignorant Person would as he doth there , make such an inference ? Christs hands and feete were visible and palpable after his passion ( which tediously and needelesly he prooueth , ) But they are not so in the Eucharist : Ergo , the naturall parts of Christs bodie are not at all in it . For if the Argument were good , we might rightly inferre that Christ had no body at all when in Emaus ( for example ) after he had blessed and brake bread , he vanished out of the Disciples sight ; when he hid himselfe from the Iewes , who would haue stoned him , in the Temple , not by running into a corner ( as this grosse fellow peraduenture may of Christ basely and vnworthily imagine ) but by becomming vndiscernable by them ; as he became also inuisible and impalpable to the Nazarites holding and drawing him towards the hill on which there Citie was built , whence they ment to tumble him . As if locall extension , visibilitie , palpabilitie and other naturall Accidents and sensible properties could not by Gods omnipotency be seuered from his owne bodie without the totall destruction thereof . This is a grosse kinde of Philosophie and Diuinitie fit for such a stupide Professour . MY fourth Argument was taken from the Nature of Christs Body , which hath slesh , blood and bones , is an organicall body , endued with limmes and lineaments , yea and life too . Whereas that which is giuen and receiued in the Eucharist , is ( as Epiphanius well obserueth ) liuelesse and limmelesse , &c. Now here , ( according to his vsuall manner ) he letteth the Argument goe , and falleth to raile downe right ; that it is an argument grossely carnall , and vnfit indeede to be answered , of a babbling and ignorant person , and a stupide professour . He sheweth where his shoe wringeth him . Yet that he may not seeme to say nothing to it ; he frameth me an Argument of his owne on this wise : Christs hands and feete were visible and palpable after his Passion : But they are not so in the Eucharist : ergò Whereas I tell him that Christs body hath flesh , blood and bones , and sense and life , and limmes and lineaments of a body organicall . But their silly sorry wafer-cake hath none of all these . And then he telleth vs that I might as well affirme that Christ had no body when c at Emaus hee vanished out of the sight of his Disciples ; when d he hid himselfe from the Iewes that would haue stoned him in the Temple ; when e he passed through the midst of them that would haue thrown him downe head-long , &c. 1. Let him prooue vnto vs that at any of these times those that had Christs body in their hands to feele at their pleasure , as his Disciples had , f when hee appeared vnto them after his passion and resurrection , ( which in prosecution of mine Argument I produce also and presse ) did finde it and feele it to haue neither hands , nor feete , flesh blood , nor bone , life nor limme ; and the consequence shall then bee granted him ; but neuer till then . And looke what limmes and lineaments our Sauiour then had , when hee was here on earth , the same he retaineth still . Augustine demanded whether Christs body had bones and blood still , and other bodily limmes and lineaments ; g I beleeue ( saith he ) that Christs body is now in heauen as it was on earth , when he went vp into heauen . For so h when the Disciples doubted , whether it were a body or a spirit that they saw , he had them see and feele his hands and feete : for that a spirit had not flesh and bones , as they saw that hee had . So he was on earth ; so he was seene to be when he went to heauen ; and so shall he , as i the Angell told , come againe from thence . But such ( wee are sure ) their little breaden God is not . It is none of Christ therefore . 2. Looke how this man argueth , so did the Heret●kes of old , to prooue our Sauiour Christ to haue an aiery , spirituall , aad fantasticall body . k Let it not deceiue you , you simple sots , ( saith Iohn of Ierusalem ) when you reade that l Christ shewed Thomas his hands and his side , or when you heare him say , that he hath m flesh and bones : These things he made some shew of indeede to strenghthen the saith of his doubting Disciples . But he shewed that hee had an ai●ry and spirituall body in truth , when n he came to his Disciples while the doores were shut , and o hee vanished out of their sight . And to the like purpose did p the Marci●nites vrge his q escape frō those of Nazareth . Now what do the ancient Fathers hereunto answer ? r That Christs body ( saith Tertullian ) is no fancy euer , hereby appeareth , in that it end●red violent handling , when hee was taken and held , and haled to the hill-brow . For s albeit hee made an escape through the midst of them , being first forcibly held , and after let goe , either the throng being dissolued , or forcibly broken through ; yet was it not by any fantasticall delusion . For he had a true body still , and hands that hee touched others still with , and were by them felt ; ( and then his body belike was not impalpable as this fellow saith it was . ) And againe , t when Christ sheweth his Disciples his hands and his feet , without doubt he hath hands , and feet , and bones , which a spirit hath not . And Ierome refuting Iohn of Ierusalem ; u As Christ shewed his Disciples true hands and a true side ; so hee ate truely with them , spake with his tongue truely to them , and with his hands truely brake , and reached them out bread . For that he suddenly vanished out of their sight ; as before his passion also at Nazareth he passed through the midst of them , that is , he made an escape out of their hands , * it was done by his diuine power , not by any fantasticall delusion . “ Could not Christ doe as much as some Magitians haue done ? Apollonius , as he stood in the Court before Domitian , vanished suddenly out of sight . Yet doe you not therefore match Christs power with Magicians iuglings in making him seeme to bee that that hee was not , to eate without teeth , breake bread without hands , walke without feet , speake without tongue , shew a side without ribs . And whereas it might be demanded how it came to passe that x those two Disciples did not know him , till a little before hee left them ; y Ierome maketh answer out of the Text it selfe , that it was not because his body was not the same it had beene , but because their eyes were held that they might not know him . And the same Ierome else-where dealing against the same dotages , z Christ ( saith hee ) had hands and sides , had breast and bellie too : he that had hands and feete , had armes and thighes too . And seeing hee had all the members of the body , hee must needs haue a whole body that consisteth of those members . Let vs reason backward , as well wee may . If Christ haue an entire body consisting of those limmes , then he hath all those limmes , whereof such a body consisteth . And then let vs say to these , as he then to them , a You heare of flesh , and feet , and hands , and other limmes . And b doe you forge vs some c Stoicall round bals , and aiery dotages . ( As these doe little round wafer-cakes , which they beare vs downe to be Christs body . ) He alludeth to the Stoicks , who held that the Gods had some shape ; and d that shape was as a body , but yet no body ; and had as it were blood and yet no blood . Wherein the Marcionites also in a manner agreed with them , ( and our Romanists at this day with either ) imagining our Sauiour ( e saith Tertullian ) to haue f flesh hard without bones , solide without muscles , bloody without blood , clad without coate , speaking without tongue , eating without teeth , &c. Whereupon Tertullian concludeth , that since Christ had all his limmes when hee shewed them to his Descipl●s , they that imagined such a Christ as this , g that deceiueth , beguileth , and deludeth all mens eyes , and senses and touchings , ( and taste too hee might haue said , we at least may say ) should not bring him from heauen ( from whence the Marcionites said their Christ had his body , though the Papists dare not say , they haue theirs from thence ) but fetch him rather out of some h iuglers box ( the Popish pyx , or the like ) not to worke saluation , but to make sport with . This I haue the rather insisted vpon to shew how the Papists iump in their conceits about this their breaden God ; and strange fantasticall body , that hath all parts of a mans body , and yet none at all to be seen , felt , heard , yea or vnderstood , with the Hereticks of old time ; and to confirme these their dotages vse and vrge the very same Arguments that they then did , by the ancient Fathers long since answered : As also that the ancient Fathers vsed then the very same Arguments against them , that we doe now against these ; which yet it pleaseth this vaine trifler to tearme grossely carnall and vnworthy to be answered . § 2. Oh but ( saith hee ) it is a grosse kinde both of diuinity and philosophie fit for such a stupide Professor , to hold that locall extention , visiblitie , palpability , and other naturall accidents and sensible proprieties cannot by Gods omnipotency be severed from his owne body without the destruction of it . 1. Yea and to omit that it is a very sorry shift to haue recourse to Gods omnipotency for the iustifying of such monstrous fictions and forged miracles as either in this their prodigious dotage , or in their lying Legends they haue endeauoured to obtrude vpon the world : To say that God can make Christs body to remaine still in his full stature , and yet at the same time to be no bigger then to enter in at a mans mouth , or goe downe a childs throat , or to make * a mans body consisting of flesh , blood and bone to haue no dimensions or extention at all , not other accidents and properties of a naturall body ; is manifestly to say that God can make a thing at the same time to be and not to be , to be a body and no body ; which implyeth contradiction . And i those things that imply contradiction , they thēselues grant that God cannot doe . For it were to make falshood truth ; which hee that is k Truth it selfe can neuer doe . 2. In this very manner also did the Heretickes reason as appeareth by Theodoret , to maintaine their absurd dotages against the Orthodox Christians , who likewise answered them then , as wee doe these now . m There is nothing ( saith the Hereticke ) that God cannot doe . Wee say , that n all things are possible with God. And Iob saith , that o God can doe all things , and there is nothing impossible with him . There is nothing therefore but he can doe , that is able to doe all things . Now how doth the Orthodoxe disputer answer this ? p God ( saith hee ) can do q whatsoeuer he will : But r God neither can doe , nor will any thing which is not agreeable to his owne nature . As for example s he cannot sin ; t hee cannot ly , u nor do any vniust thing , being iustice and truth it selfe . x Many things there are therefore that God , that can doe all things , yet cannot doe . Yea it is a part of his power that he cannot doe them , no argument at all of any impotency in him . This was deemed a sufficient answere to those Heretikes then ; and may as well now be returned our Popish Adversaries , fighting with the same weapons that they then did , for points as absurd as euer any of them held . Diuision 11. ANother Argument is by my Aduersarie tediously prosecuted pag. 12. wherein from Christs locall being still in heaven , hee argueth and endeauoureth to prooue an vtter impossibility of his bodily being in the Sacrament . Of which kinde of disputing I may fitly say with Saint Augustine , a Behold with what manner of Arguments humane infi●mity possessed with vanity , contradicteth Gods omnipotency . As if naturall vnder standing were able to comprehend the vtmost limit and extention of Gods power , which is in it selfe infinite and inforutably manifested in many of his wonderfull miracles : of which ( as I haue said ) no other reason can be giuen , but that hee is omnipotent that did them , and cannot deceiue vs when hee is pleased to testifie them . Can wee conceiue ( for example ) the creation of the world of nothing at all preexisting ; the resurrection and repaire which God will make of all bodies so vtterly by frequent and successiue conuersions into other things altered and consumed ; the personall vnion of man with God ; the torment of soules and diuels wholly spirituall by corporall fire ; the consubstantiall subsisting of the divine nature simply one of it selfe in three distinct persons ; and other like mysteries of faith not conceiuable more then the bodily being of our Saviour in the Sacrament ; yet vpon the warrant of Scripture and doctrine of Christs Church faithfully by vs beleeued ? Can this Minister tell me ( to come more neerely to our purpose ) how our Sauiour appeared visibly to S. Paul on earth ( as diuerse plaine texts import , particularly by Bellarmine b produced and discussed ) and yet ( as himselfe will not deny ) still remaining in heauen ? Or can he tell me , how our Sauiours body went out of his Sepulcher , without remoouing that huge stone , rolled afterward by the Angell from it ? Or how hee entred the house , the doores being and remayning still shut vpon his disciples ; as for a great miracle the Euangelist recounted ? Or how he pierced the solide and huge Orbes of heauen in his ascension without making any hole in them ? Sithence it is equally aboue nature for many bodies to possesse one place , as for one bodie to be in many places . And if according to Christian true Philosophy , the soule of man being a spirituall and indiuisible substance can at one be entirely in distant parts of mans body exercising all distinct operations in them , why is it impossible for God to giue his humane body distant presences and a spirituall manner of being in the Sacrament ? when as by personall vnion with himselfe , he giueth to the same body a far higher and more inconceiuable manner of beeing . MY fift Argum●nt is from the nature of a true body which cannot possibly be the same whole and entire in many places at once , much lesse in places as farre distant , as East and West , Heauen and Earth . Now heere againe is hee faine to fly ( as before ) to Gods omnipotency . That is their d Deus è machina ; as they had wont to speake ; that is the knife still at hand to helpe to cut all those knots that by their wanton wits and absurd fantasies they haue snarled themselues in . And the better to enforce this e Catholike Answer , that se●ueth them for the saluing of all sores , hee reckoneth vp a long bead roll of wonderfull works ; as the Creation , the Resurrection , the Hypostaticall vnion , the Trinity in Unity , the torment of Spirits by corporall fire , Christ comming out of the Sepulcher without remooving the huge stone , his entring into the house while the doores were still shut , his appearing to Paul on earth while hee was still in heauen , ( which he telleth vs Bellarmine hath plainely prooued ) his piercing of the solide Orbes of heauen in his Ascention , the soule being at once entirely in distant parts of mans body , &c. And then demandeth why God cannot cause Christs body to be as well one and the same , whole and entire in so many seuerall distant places at once ; the rather since that it is equall aboue nature for many bodies to possesse one place , as for one body to be in many places . 1. Here are diuers things that are questionable both in Diuinity and Philosophy : which albeit he take pro concessis , will not so easily be granted him , till they be better prooued then as yet they are , howsoeuer we exclude not diuerse of them out of the reach of Gods omnipotency , euen as he vnderstandeth them ; as 1. The manner of the f soules being in distant parts of the body is disputable : nor is there the same reason of bodies and of spirits . 2. The torment of spirits whether it be by corporall fire or no , is not agreed on as a matter of faith ; g Bellarmine himselfe so confesseth . 3. The manner of h Christs apparition to S. Paul is not certaine . Neither doth Bellarmine prooue that Christ was below on earth , or neere the earth in his humanity ; nor is it to the purpose whether he were or no. i Steuen saw him in heauen , the heauens opened : k Paul was rapt vp himselfe into heauen . Yea l in heauen , and m from heauen it was that Christ appeared to him ; if we may beleeue Pope Gregory and one that goeth ordinarily for Ambrose . Nor can n Bellarmine produce any one of the Ancients that saith otherwise . Howbeit neither do we so pen vp Christ in heauen , but that he may at his pleasure ( though ordinarily he doth not ) descend . 4. For o Christs comming in to his Disciples when the doores were shut . Why might not ( as Ierome speaketh ) p the creature giue way to the Creator ; as q the iron gate did to Peter ? r It is said , saith Durand , one of their Schoolemen , that Christ came when the doores were shut : but it is not said , that he came in through the doores so shut : he might enter in by some other place ; or cause the doores to open suddenly , and shut instantly againe . 5. For Christs resurrection ; Let him heare the same Durand . s It cannot ( saith hee ) be prooued by any Text of Scripture , that Christ rose againe while the Tombe was so shut : and so consequently that his body passed through the stone . Or if Durands authority will not serue ; let them heare Pope Leo in one of his decretall Epistles : t Christs body ( saith he ) rose againe the stone being rolled away . 6. For his Ascension ; to omit , that this u solidity of the Orbes is in Philosophy a thing questionable ; and such a point , as if it bee denyed , this great Doctor will hardly be euer able to make good : I answer with Durand ; that x Whether the heauens bee divisible in their owne nature , or by divine vertue , ( as the one they well may bee , and the other certainly they are ) there is no necessity that Christs body in his Ascension should be together in the same place with the bodies of the Orbes . So that in none of these Examples there is any necessitie of two bodies being in one place at once . Which yet if it were prooued ( if they will beleeue their owne Schoolemen ) were not suffiicient . For howsoeuer this great Doctor tell vs , that it is equally aboue nature for many bodies to be in one place , and for one body to bee in many places : yet they say , that it is not so . y Though two bodies ( saith Aquinas ) may be in one places at once ; yet it followeth not that one bodie may bee in two places at once . The former is not possible but by miracle ; the latter not at all . z It is not alike ( saith Durand ) for two bodies to be at once in one place ; and for one body to be at once in more places then one . For the one implieth a contradiction ; the other doth not , ( the former he meaneth ) though it may seeme so to doe . 2. And so he hath a direct answer , why wee deny that a body can be in diuerse places at once ; notwithstanding we beleeue and acknowledge Gods wonderfull workes of Creation , Resurrection , Christs Incarnation , and those vnsearchable mysteries of the Trinitie , and Hypostaticall vnion , &c. because the one implyeth a contradiction , those other doe not . And here let me entreat the Reader ( since that these men so much presse vs with Gods omnipotency ) to cast his eye backe with me to those manifold a impossibilities before mentioned , and by themselues acknowledged , euen in this very businesse concerning the Sacrament . Whereby it may appeare , that they make vse of it onely to serue their owne turnes , vrging it then when it may stead them , and denying it then when it doth not . To recite againe some one or two of them onely , adding one or two more to them b Luthers opinion ( saith Bellarmine ) cannot be true : because c it is no way possible that one thing should not be changed , and yet should become another . And d It is impossible ( saith Lanfranck ) that one thing should be turned into another , and not cease to be , so farre forth as it is converted . e It is impossible ( saith this Defendant , that cannot endure here to heare of any impossibility ) That a man should be a Rocke , or a Uine . And f It is impossible ( saith Bellarmine ) that bread should bee Christs body . g It is not possible ( saith Maironis ) that one should be in two times at once . ( And is it not as impossible then , for one to bee in two places at once ? ) And h it is impossible that one single effect should haue diuerse totall causes : and i impossible therefore that one and the same accident should bee in diuerse subiects . ( And why not as impossible for one subiect to haue diverse accidents , as diuerse seates , sites , qualities , and quantities at once ? which Christsbody must needs haue , i● it bee with vs in the Eucharist . ) k It is impossible ( saith Durand ) that one and the same thing should mooue two contrary wayes at once . And l It is impossible ( saith Aquinas ) that the same body should by locall motion arriue in diuerse seuerall places at once . And m It is impossible that one and the selfe same thing should both rest and stirre at once . And yet should Christs body , if it were in the Host , or if it were the very Host rather , doe all this , when at the same time it both resteth in the Pyx in one place , and goeth in Procession in another place , and is in diuerse processions , or on sundry seuerall occasions carried contrary wayes to seuerall persons and places at the same instant . No more therefore doe we curb or restraine Gods ●mnip●tency , when we deny that a body can bee by any meanes in two distant places at once , then they doe , when they deny a possibility of the things before spoken . And for the reason of our denyall , let them heare be side Durands , Aquinas his confession . * For one body ( saith hee ) to bee locally in two places at once , it implieth a contradiction : and therefore cannot a body be in two places at once ; no not by miracle neither : For those things that imply contradiction God cannot do . n God therefore cannot make a body to bee locally in two places at once . The very selfe same saith o Aegidius too : and Amolynus on him ; that p although a thousand miracles were wrought , nothing could bee effected that implyeth a contradiction ; as this doth . CErtainely the holy Fathers doubted not to affirme that Christ left his body here on earth , and yet assumed with him the same bodie into heauen ; hee held his body in his owne hands at his last Supper , and distributed it severally to his Apostles ; as hath beene already out of S. Chrysostome , S. Augustine , and other holy Fathers formerly by me alle●dged . Insomuch as Melancthon one of the maine pillars of Protestant Religion , vnderstood the opinion of the holy Fathers so well in this point , and attributed so much withall to Gods omnipotency , as hee writeth thus of this very Argument . c I had rather offer my selfe to death then to affirme as Zwinglians doe , that Christs body cannot bee but in one place at once . And S. Augustine ( as Bellarmine prooueth ) was so farre from denying this to the bodie of Christ , as he doubted whether the holy Martyrs may not be at the selfe same time in severall Churches and Memories erected of them ; albeit naturally no spirit nor body can bee more then in one place , or remaine without some certaine place of beeing : which latter is in the places ciced by this Minister out of him onely affirmed . And if a perfect substance or nature ( as was the humanity of Christ ) could want the naturall personality and subsistence thereof , supplyed by the divine person and hypostasis of the Sonne of God ( as our Christian faith teacheth vs ) why cannot in like manner by Gods omnipotency the accidents of bread and wine remaine without actuall inhering and being in their naturall subiect ? His other Arguments page 15. are drops of an afterstorme , and obiections gathered out of S. Augustine , which doe onely prooue that Christ is not visibly but in heauen ; not denying his sacramentall beeing in many places ; as this Minister would haue him . And surely our Saviour himselfe in the 6. Chapter of S. Iohn , verse 61. solueth this very obiection ( as S. Chrysostome vnderstandeth him ) when perceiving that his Disciples murmared at his promise of giuing his flesh for meate , &c. he said to them , Doth this scandalize you ? If then you shall see the Sonne of Man ascending where he was before , &c. As if hee had said ; Are you scandalised that I said being now present with you , I will giue my flesh for food ? what then will you doe , or how farre will ▪ you be from beleeuing that I canso giue you my flesh , when I ●…ll ascend to heauen and be absent so sarre from you ? § 2. THe places of the Fathers here pointed at , were before answered , where by him they were a● large alledged . And howsoeuer Augustine q spake modestly ( after his manner ) of a difficult Question , not daring peremptorily to determine by what meanes that was effected , that by diuers other meanes might be : yet in his bookes against Fa●stus the Manichie hee saith expressely and peremptorily , that r Christ in regard of his bodily presence could not bee at once in the Sunne and in the Moone , and vpon the Crosse also : as they absurdly imagined and maintained that he was . And againe in his Comment aries on the Gospell of S. Iohn ; not ( as Bellarmine corruptly citeth him , as hee doth also many others ) that s Christs body in which he rose againe , M AY be ; but ( as t Peter Lombard , u and other of their owne Authors acknowledge him to say ) that x it MVST be in one place ; howsoeuer his verity ( that is , his Deitie ) be every where . Yea discusing the question at large in one of his Epistles , and hauing concluded the Negatiue , hee saith that y they take away the truth of his body , that maintaine it to be in many places at once : Whereas though z immortality bee conferred on it , yet nature is not taken from it . To which purpose hee disputeth much of the nature of a true body , and deliuereth those things , which I presse out of him : all which together with the testimonies of other of the Ancients this superficiall Answerer passeth ouer with sad silence ; onely boldly and b●asen facedly auouching that all that is alleadged out of Augustine prooueth nothing but this , that Christ is not visibly but in Heauen . Did hee thinke that his Reader would not cast an eye on them , whem they were verbatim set downe before him ? § 3. Yea but our Saviour himselfe ( he saith ) solveth this Obiection , Iohn 6. 61. as Chrysostome vnderstandeth him , when hee saith , Doth this scandalize you ? What if you shall see the Sonne of Man ascending where hee was before , & c ? as if hee had said ; Are you scandalized because I said being now , present with you , I will giue my flesh for food ? What then will you doe , or how farre will you be from beleeuing that I can so giue you my flesh when I shall ascend to heauen , and be so farre aboue from you ? 1. Where Chrysostome thus expoundeth the place , I know not . Vpon the place ( I am sure ) he hath nothing but this , that a Christ by these wordes did intimate to them his Deitie . Yea so b Iansenius also saith , that Chrysostome vnderstandeth these words as spoken to assure them that hee came downe from heauen . The truth is ; this exposition it not Chrysostomes , but Bellarmines , ( from whom this Collector hath filched it ) who yet to adde some grace and procure some weight to an inuention of his owne , saith that c Chrysostome to him seemeth to point at some such thing . And what Bellarmine saith cautelously , and timorously , Chrysostome to him seemeth to point at ; that this blinde bayard saith boldly and confidently , that Chrysostome saith ; and vpon the Exposition as backed now sufficiently with Chrysostome , he buildeth a peremptory answer to all mine Obiections , that will easily remooue them all . Did this man thinke that these things would euer be examined ? Or is his credit so meane already that he need not feare to bee discredited , that hee dare vse such sorry shifts as these are ? 2. Grant all to be Chrysostomes , and all to bee as true , as if not Chrysostome , but Christ himselfe had said it : what will thence bee concluded to prooue that Christs body may be in many places at once ? But since hee hath cited this place , though to small purpose ; let him heare Augustines words on it , going directly agaiust them , and these absurd fantasies of theirs . d Christ ( saith he ) doth in ▪ these wordes e solue that that mooued them : and openeth that whereas they were jcandalized . For they thought that hee would giue them out his body : but he told them that be should g●e vp whole into heauen . As if hee had said , f When you shall see the Sonne of Man ascend where hee was before ▪ certainely then you shall see , that he doth not giue out his body in such a manner as you imagine : Certainely euen then you shall vnderstand , that his grace is not consumed by bits . And to Augustine addewe Athanasius one as ancient as the Nicene Councell and a principall person in it g Christ disputing ( saith hee ) of the eating of his body , and seeing many therevpon scandalized , thus spake ; Doth this scandalize you ? What then if you shall see the Sonne of Man ascend where before he was ? It is the spirit that quickeneth , the flesh profiteth nothing . The words that I speake are spinit and life . For heere he spake of both , both his flesh and his spirit , and distinguished the spirit from the flesh , that beleeuing not onely that that appeared to the eyes , but that also that was invisible , they might learne that those things also that he spake were h not carnall , but spirituall . i For to how many men could his body haue sufficed to eate of ? that it might be the foodalso of the whole world . But therefore made he ▪ mention of his ascension into heauen , that hee might withdraw them form the corporall vnderstanding ; and that then they might vnderstand that his flesh which hee spake of was heauenly meate from aboue , and spirituall food to be giuen by him . For , saith he , Those things which I haue spoken to you are spirit and life . Which is euen all one as if hee had said ; My body that is shewed and giuen , shall be giuen to bee meate for the whole world , k that it may spiritually be distributed to each one , and become to each one a safegard and preseruatiue for resurrection to life eternall . So little doth this place auaile for this purpose , as the Ancients both Latine and Greeke expound it : making much rather against them & this popish doctrine of a carnall feeding on Christs flesh ; which those Fathers gather and prooue thence to be wholly spirituall . But thus iudicious is he in the choice of his allegations ; and so sincere in his citations of the Ancients , putting downe their names only , but pointing to no place , that his fraud and forgeries may not be discouered ; and fastening vpon them his owne , or his owne associates expositions , wholly differing and dissenting from that that themselues say . MOreouer it is a wilde kinde of arguing from the naturall and locall extension of bodies to inferre ( as my Adversary doth page 16. ) that by no possible power of God any body can want this locall extension ; this being a secondary effect of quantity , and an accidentall propriety , which God may therefore easily hinder , and conserue without it bodily substance ; as our Sauiour himselfe insinuateth in the Gospell ; affirming for a thing possible with God , to make a great Camell to passe through the eye of a needle ; by taking ( to wit ) from it exterior bignesse and locall extension . Of which Camell so extenuated and straitned in place all the very same may be proportionably affirmed , which this Minister accounteth so absurd , by vs held of Christs body in the Sacrament . And supposing truely that the body of Christ hath no extension in place , it is ridiculous for this ignorant Minister to make such inferences ; as that any part of Christs body must be as great and greater then his whole body ; and his whole body lesse then any part of it . For if neither the whole nor any part thereof , as it is in the Sacrament hath any exterior bignesse at all , how can one part be said to bee bigger then the whole ? as of two blacke things a man should say , one was whiter then the other , when neither had any whitenesse at all in them . § 4. TO the recit●ll of their absurd assertions , that there is l a whole Christ , flesh , blood , and bone , head , hands and feet , belly , breast and backe , in euery little wafer-cake , and euery least crumme of each ; and consequently , the whole body of Christ on earth lesse then the least limme or fingers end of it in heaven : as also to the allegations out of Augustine that this cannot be ; for that in euery true body , the parts cannot bee altogether , but must haue their due distance , and each of them his space or place according to his bignesse ; and none of them can be bigger then the whole : He maketh answer , that this is but a wilde kinde of reasoning : ( and yet it is Augustine that so reasoneth , whom hee might haue beene pleased to vse with better tearmes : ) telleth vs what our Sauiour saith of a Camell passing thorow a needles ey : as if what were spoken there by our Sauiour of the one did relieue the absurditie of the other : ( which no whit it doth , being onely m an hyperbolicall speech , vsed to set forth the impossibility n with man , of o such a rich mans salvation as hee there speaketh of : ) and informeth this ignorant Minister , that neither the whole body of Christ nor any part of it , as it is in the Sacrament , hath any exterior bignesse at all . 1. Did any man euer before heare of a body without bignesse ? or a co●pus non quantum , without those dimensions that are so vnseparable from a body , that the very same p name is giuen vnto either , and wee haue no particular name either in Greeke or Latine to expresse the one by , but that which is the vsuall appellation of the other ? But a number of such absurd dreames and dotages doth this prodigious doctrine produce . q Accidents without subiects : Bodies without bignesse : Parts bigger then the whole : The whole lesse then the least part : A growne mans entire body with all limmes and toynts of it , couched and cooped vp in a thinne wafer-cake and in every crum of it . The same body that is entire in heauen still , in a thousand places entire too at the same time here on earth ; and yet never stirre an inch from the place that in heauen it still holdeth . These are r magicall mysteries indeed , which it is no maruell if this ignorant Minister cannot conceiue . 2 Yea but our Sauiours wordes of s a Camell passing through a needles eye , sheweth that a body may be freed from it exterior bignesse and locall extension : that is as much as if hee had said , they shew that a bodie may become no bodie , and yet be a body still . The speech is hyperbolicall : and no more prooueth a possibility of the thing therein spoken , ( as t Piscator well obserueth answering u Bellarmine , from whom he here hath it ) then of many x other things , spoken commonly in speeches of the like kinde . * Quantitie ( saith Bonaventure ) is of the verity of a body : and a true bodie consequently cannot bee without it . And y though it were granted that some substance might bee without quantitie , yet it cannot be that any quicke or organicall body ( such as a Camels is , and such as hee granteth Christs to be ) should be without it . Yea and therefore also z not the veritie onely ( as this fellow would haue it ) but the quantity also ( as Bonauenture auoweth , and this fellow denieth ) that is , the exterior bignesse of Christs body must needs bee with it in the Sacrament , if it bee at all there . 3. To conclude this wilde discourse indeed , because we are in it compelled to follow one that turneth round till hee be giddy againe : when wee reason thus from the nature and property of a true body to be but in one place ; wee reason no otherwise ( howsoeuer hee esteeme it a wilde kinde of reasoning ) then wise and learned men , yea Angels too , haue taught vs to reason . For as the Angell reasoneth with the nomen that came to seeke Christ in the Sepulcher ; a He is not here ; for he is risen againe : which were no good Argument , if his bodie might haue beene in two places at once : So the ancient Fathers also reason in their disputes against Heretikes , where it stood them vpon to speake warily , and not to argue wildly , as this giddy braines tearmeth it . b Christs body ( saith Theodoret ) albeit it be now glorified , yet is a bodie still , and hath the same circumscriptiō that before it had Which ( as the c Angels teach ) shall come in the same manner as it was seene goe to heauen . But they saw it then circumscribed . Yea our Lord himselfe saith , d You shall see the Son of Man come in the clouds . But that nature cannot be seene , that is not circumscribed . He sheweth then that his body is circumscribed . It is not therefore changed into another nature , but it remaineth still a true body , though filled with divine glory . So Fulgentius , e One and the same Christ ( saith hee ) is both locall man of man , and God infinite of his Father . One and the same according to his humane nature f absent from heauen , when he was here vpon earth , and leaving the earth when he went vp into heauen : but according to his divine and infinite nature , neither leaving heauen , when he came downe from heauen ; nor forsaking the earth , when hee went vp into heauen . Which may most certainely bee gathered from his owne wordes , who to shew that his humanity was locall , said , g I goe vp to my Father , &c. Now how went he vp into heauen , but because hee was locall and true man ? Or how is hee h yet present with his faithfull ones , but that hee is infinite and true God ? And Uigilius most euidently against Eutyches ( to passe by all other places , which are more then one in him ) i If the Word ( saith hee ) and the Flesh were both of one nature , how should not the flesh bee euery where as well as the word ? For k when it ( to wit , Christs flesh , or his body , his humanity ) was on earth , it was not in heauen ; l and now because it is in heauen , it is not on earth : for that according to it m we expect Christ to come from heauen , whom according to the Word ( that is , his Deitie ) we beleeue to be with vs on earth . It is apparent therefore that the same Christ is of a twofold nature , and is every where indeed according to the nature of his diviniti● ; but is cōtained in a place according to the nature of his humanity . And hee concludeth his discourse thus ; n This is the Catholike Faith and Confession , which the Apostles haue deliuered , Martyrs haue confirmed , and the faithfull keepe to this day . And if this be so , then sure the Popish doctrine that affirmeth the cleane contrary to it , is not . Diuision 12. PAge 16. and 17. My Adversarie wisely after his accustomed manner vndertaketh by comparisons to declare the true manner of Christs body and blood being conveighed vnto vs in the Sacrament : and that so easily as if there were no difficulty at all in the explication thereof ; whereas o Caluin himselfe accounteth it an inconceiuable and vnexplicable mysterie , worthy with wonder and astonishment to bee by vs beleeved , how ( to wit ) Christs body so remotely distant as heauen is from the earth , can be eaten and receiued by vs. p Wee confesse it ( saith Beza ) to be an incomprehensible mystery , wherein it commeth to passe that the same body which is and still remaineth in heauen , and is no where but there , should be truely cōmunicated to vs who are now on earth and no where else . This indeed is a mystery and true Iewell of Protestanticall doctrine harder to be conceived , as Caluin , Beza , and other chiefe Calvinists seeme sometime to meane it , then to conceiue all those true miracles , which we teach to be wrought by God in the consecration and vse of this wonderfull Sacrament . Yea surely it implyeth an evident contradiction that Christs body should be truely given together with the sacramentall signes , as Caluin expressely affirmeth , and so by vt eaten , that is no neerer then the top of heauen is to the mouth of such as receiue him . If by faith onely and a gratefull memory of his passion we eate Christ in the Sacrament , as this Minister solueth the former riddle ; no more present therein , nor in any other manner conioyned with the sacramentall signes , then the land conveighed by an Indenture sealed is present or conveighed with the seale thereof , or then he is present in the water of Baptisme : ( they are his owne comparisons ) then is their Sacrament a bare signe and figure of Christs body , having no mystery at all worthy of admiration in it . For what wonder is it for a man to eate one thing thinking vpon another ; bread ( for example ) remembring our Saviours passion ? And then are Caluin , Beza and many more of their learnedest companions meer Iuglers and Impostors , who seeke to plaister rotten wals , and maske with great wordes the naked breadinesse of their Protestanticall Sacrament . AT the end of this Argument I answer an Obiection , how Christs body and blood can be conveighed vnto vs , or eaten and drunke of vs in the Eucharist , if hee be not there present . Which Question from the Fathers ( as you heard before ) may in a word be soone answered . Because our Sauiour shewed it by those wordes of his concerning his ascension , & his speech therunto annexed , to be a spirituall not a corporall kind of communication . And if they will heare one of their owne Bishops , Iansenius ; hee will tell them , that q to eate Christs flesh and drinke his blood is to beleeue in his Incarnation and in his passion and blood , sheading ; and that so by faith either of them are both present with vs , and conueighed to vs as well in the Sacrament , as out of it . But hereupon this mine Aduersary befooling me for my labour , for taking such a task vpon me , to answer such a Question ; saith , I vndertake to declare that by comparisons , as if there were no difficulty at all in it , c which Calvin and Beza confesse to be a mysterie , vnconceiuable , incomprehensible , inexplicable , yea which ( as wee hold it ) implyeth an evident contradiction : affirming that Christ is no more present therein , nor in any manner conioyned with the sacramentall signes , then the land conveighed by an Indenture sealed is present with the same , or then hee is present with the water in Baptisme . Whereupon hee worthily inferreth ; that this our Sacrament then is but a bare signe or figure of Christs body having no mystery at all worthy of admiration ; and Calvin and Beza , &c. are but Iuglers and Impostors . It might well haue been one of Hercules his labours to purge this mans writings . Augaeus his stable was not fuller of durt and dung , then they are of foule and filthy corrupt matter , and of lowd and lewd lies . 1. Where doe I affirme it to bee a matter without all difficulty fully to explicate the admirable efficacy and operation of divine mysteries , or the manner how the same is effected ? I shew onely by some comparisons ( and those such as the Apostle warranteth the vse of ) how Christ may being absent , bee truely and effectually conueighed and assured vnto vs. But followeth it thence that I hold the thing it selfe for the manner of effecting it to haue no difficulty at all in it ? Doe not the ancient Fathers hold the Trinitie an vnsearchable mysterie ? And yet what is more common among them then s by Comparisons and similitudes to shew how in one nature there may be a plurality of persons ? This Disputant himselfe among other wondrous workes reckoneth the resurrection of mens bodies for one : will hee say that the Fathers therefore deeme that there is no difficulty in it , because t by sundry similitudes they endeauour to proue a possibilitie of it ; notwithstanding the frequent and successiue conuersions of them into other things altered and consumed , as hee speaketh ? 2. Let him shew how it implieth an evident contradiction , to say that Christs bodie is truely given with the sacramentall signes , though it bee no neerer then heauen-top is to the mouthes of the receivers . How this may be , without colour of contradiction , not in the Sacrament onely , but out of it also , when as the thing is done spiritually , beside the comparisons that I expresse it by , his owne u Iansenius will shew ; yea or his owne Albert will enforme him , where hee saith , that x Some eate and yet eate not ; and some eate not , and yet eate . The former hee meaneth of those that eate vnprofitably in the Sacrament ; the latter of those that eate spiritually out of it . If out of the Sacrament men may truely receiue Christs body , though it be no neerer then heauen top to their mouthes ; then is it no such strange paradox as should imply contradiction , to say that the selfe same is done in the Sacrament also . I will tell him of a stranger matter . Many thousands thus did eate Christs flesh a thousand yeeres before hee was in the flesh . For howsoeuer hee required before to haue it prooued ; and Bellarmine y in diuerse places would faine deny it , and in z effect sometime doth , though directly and absolutely he dare not : yet it was shewed before out of Augustine : to whom I now adde Gregorie Nyssene : who in his tenth Sermon on the Canticles , speaking of those wordes , a Eate and drinke my friends , b There is no difference ( saith hee ) betweene the wordes here vsed , and the words vsed in the Institution of the Eucharist . For that which hee exhorteth vs to doe in the one , c was then also done in that divine meate and drinke . And very many , yea the most of their owne writers vniformly confesse it . Thomas Aquinas on 1 Cor. 10. d They did eate all the same spirituall meate : that is , e Christs body in a signe spiritually vnderstood : and dranke all the same spirituall drinke : to wit , Christs blood in a signe . g They did eate Christ spiritually ; according to that , h Beleeue and thou hast eaten . i Anselm , or Hervae●…s rather that goeth vnder his name , k They did eate in the Manna the same food of Christs body that wee eate in Bread ; and the same drinke of Christs blood that wee drinke out of the Chalice , did they drinke from the Rocke . Hugh of S. Uictors ; The same ( saith hee ) l that is , signifying the same , and having the same effect . And Hugh the Cardinall ; m They did eate signified in the Manna the same spirituall meate , that is , the body of Christ ; and dranke the same spirituall drinke , the blood of Christ : and this did they by faith according to that of Augustine ; Beleeue and thou hast eaten . If Christs flesh then might be spiritually eaten by faith so long before it was ; and it implyeth no contradiction to say that Christs flesh was so eaten even before his Incarnation ; much lesse doth it to say , that it is now spiritually eaten , though locally and corporally it be no neerer then heauen-top is to the mouth or lips of him that so eateth it . Faith like o an Epistle , maketh things and persons p absent present . Nor doth a spiritual feeding necessarily require a corporall presence of that that is fed on . 3. Where say I , that Christ is no otherwise conioynrd with the Sacrament , then the land with the Indenture and seale of it ? I say onely q that Christs body maybe and is as effectually conveighed vnto vs by the one , as land is cōveighed to vs by the other , though neither of them be locally or materially present . And if no more then so were done in the Sacrament , yet were there much more done thereby , then by their owne confession is done by their orall and corporall manducation ; in which manner they grant themselues that many so eate Christ , as yet hee is neuer effectually conueighed or assured vnto , to be theirs . 4. I say indeed that Christ is as truely present in the Word ( which he slyly passeth by , and maketh not a word of ) and in Baptisme as in the Eucharist ; and wee receiue him as really and as effectually in the one as in the other . Nor doth hee answer one word to the allegations of the Fathers to that purpose produced : To which may be added that of Tertullian , which shall hereafter be recited : And this of Augustine , which he saith of Mary , that s shee did eate him whom shee heard : and prooueth what he saith by that place of Iohn , t I am the living bread , which whosoeuer eateth shall liue for euer . As that also of Ambrose ; u He eateth that bread , that observeth Gods word . And further also that x Bellarmine acknowledgeth that y Clemens of Alexandria , z Basil of Caesarea , ( he might haue added a Origen also , and b Chrysostom ) c and Hierome apply those words of our Sauiour , d He that eateth my flesh , and drinketh my blood , &c. to the word : which howsoeuer indeed they bee not directly spoken of there , yet certaine it is that both in the iudgement of those Ancients , ( who else would not so haue applied it ) and in truth it selfe also ( for neither dare Bellarmine himselfe therein controule them ) the thing there spoken of is in and by it also effectually performed . But to passe by the Word , and the vnutterable effects of it , together with the vnconceiuable manner , whereby it either worketh vpon our soules , or conueigheth Christ into our soules : for in receiuing of it we e receiue Christ in it : Doe not the ancient Fathers call the Sacrament of Baptisme an ineffable mysterie , as was cited out of Gregorie Nyssene a little before ? Yea doe they not speake as much of the dignitie and excellency , and of the vnconceiuable and vnutterable efficacy of it , as either Calvin or Beza doe of the Eucharist ? And yet this shamelesse and blasphemous beast sticketh not to say , if Christ be no otherwise present in the Eucharist then hee is in Baptisme , it is but a bare signe or figure , hauing no mystery at all worthie of admiration . And so by necessary consequence he taxeth those Worthies ( to speake in his fribald language ) as meere Iuglers and Impostors , that ( in speaking so honourably of it , and ascribing such admirable power and efficacy vnto it ) seeke to plaister rotten walles , and maske with great wordes the naked watrinesse of their Baptisme , by them so much admired . Let him shew how with any colour at all , he can here cleere himselfe of impietie and blasphemy . And let him ( if hee dare ) deny that Christ is effectually receiued both in the Word and in g Baptisme : in neither whereof yet there is any such reall transmutation , or corporall presence , as they necessarily require vnto the receiuing of Christ in the Eucharist . Diuision 13. MY Aduersaries next Argument from the qualitie of the Communicants , page 18. is this ; If Christs body be really and corporally present in the Eucharist , then all that eate thereof must of necessity eate Christ in it . But many eate of the Eucharist , that yet eate not Christ in it : for none but faithfull and liuely members of Christ eate him in this Sacrament . In which Argument hee endeavoureth to prooue one falshood by another , equally by vs denyed ; because the holy Fathers expressely affirme that Iudas and the Corinthians blamed by Saint Paul receiued , albeit vnworthily , and to damnation , the body of Christ , as the Apostles words 1 Cor. 11. euidently import ; and when S. Augustine and others seemed to deny them to receiue Christ in the Sacrament , they speake not of bare sacramentall , but of profitable and fruitfull receiuing of him . MY sixt Reason is taken from the qualitie of the Communicants . The Argument is briefly this ; Many eate of the Eucharist , that eate not Christ in it : Ergò Christ is not corporally in it : The Antecedent is thus prooued : None feed on Christ but the faithfull ; such as be in Christ , and liue by Christ : But many eate of the Eucharist that are vnfaithfull , and are out of Christ : Ergò , &c. The Proposition of this latter Syllogisme he denyeth , and saith it is a meere falshood : and why so ? forsooth they deny it themselues . And why doe they so ? because the holy Fathers say that Iudas and the Corinthians blamed by S. Paul , did receiue Christs body , as the Apostles words evidently import . 1. For the Apostle , he saith expresly , h He that eateth this bread : as plainely as can bee telling vs more then once or twice , that it was bread that they did eat , though tearmed also Christs body ( as hath oft beene said , and as Augustine sheweth ) because a Sacrament of it . 2. Is not this shamelesse dealing to say the Fathers affirme that Iudas receiued Christs naturall body ( for of that is the question ) yet not alleadging any one tittle out of any of them for the proofe of it ? and that when the saying of one them is produced directly to the cōtrary , that Iudas ate Christs bread , but not the bread Christ ; which he answereth not a word to . If they say that Iudas ate with the rest Christs body ; they expound themselues what thereby they meane , to wit , i Christs bread , k the Sacrament of his body . § 2. Yea but the Fathers , when they deny wicked men to rece●● Christ in the Sacrament , they speake not of bare sacramentall , but of profitable and fruitfull receiuing of him . 1. It is true indeed , they speake not of bare sacramentall eating . And who saith they do ? Or what is this tothe purpose ? what is it but that I say ? They speake not of bare sacrametall eating , when they say , wickedmen eat not Christ in the Eucharist , but they speake of it , when they say they do eat yet of the Eucharist ; wherein they should eat Christ , were Christ corporally in it , which they say they doe not . 2. They say ( you haue their owne wordes ) that it is not possible for any wicked man to eate Christs flesh and drinke his blood , albeit they doe gnaw or chew the Sacrament with their teeth : because our Saviour saith ; l Whosoeuer eateth my flesh and drinketh my blood , abideth in mee ; and m whosoeuer eateth of this bread shall liue for euer . 3. This Answer implieth that Christs body it selfe may vnfruitfully and vnprofitably be eaten : as if the ancient Fathers had dreamed of a twofold eating of it , a worthy and profitable , and an vnworthie and vnprofitable eating . To which I might answer with his owne Bishop I ansenius , his words ; n He that vnworthily eateth the bread of life in the Sacrament , doth not truely eate of that bread of which it is said , o I am the bread of life ; and p My flesh is meate in deed . And hee addeth , that it were an absurd thing to expound our Sauiour where he saith , q If a man eate of this bread he shall liue for euer ; as if he should meane ; If a man eate worthily of this bread , he shall liue for euer : as if any man could eate vnworthily of it , as some did of the Manna , and eternally died . But heare we Augustine in a word what hee saith hereof , and so learne we to expound Augustine and other the Ancients , not by this idle fellowes friuolous conceits , but by Augustine himself : s The Sacrament hereof ( saith hee ) to wit , of Christs body and blood and our vnion with either ) is taken at the Lords table , by some to life , by some to death : But the thing it selfe whereof it is a Sacrament , is taken by euery one that partaketh thereof to life ; by none to death . And if of all to life , by none to death , then vndoubtedly not vnworthily or vnprofitably of any . Diuision 14. LAstly , when pag. 19 , 20 , 21 , 22 , and 23. hee argueth that Christs body cannot be in the Eucharist : first , because then it should be broken as the bread is broken . Secondly , it should be subiect to many vndecencies , as corruption , putrefaction , mice-eating and other foule abuses apt to happen to the bread and wine of the Sacrament . I answer him that Christs body being in it selfe now glorious and impossible , and after a spirituall and indivisible manner present in the Sacrament , cannot be in it selfe broken or otherwise abused then Angels in assumped bodies can bee wounded , or then the Maiesty of the diuine person in Christ was by thornes torne , nayles pierced , or other torments defaced : for all such indignities and painfull alterations , were immediately onely inflicted on the corporall nature of our Sauiour defaced vtterly by them , and touched not immediately the diuine person , albeit personally therein subsisting : So all indignities and alterations happening to the sacramentall signes touch not at all the body it selfe of our Sauiour impassibly and iudiuisibly vnder them , more then the maiesty it selfe of the diuine nature-present in all creatures is defiled in fonle places , &c. Such Arguments as these made against our Sauiours reall true presence in the Sacrament by our inconsiderate Aduersaries , are like to those other Arguments wont to bee made by the Eutycheans , Nestorians , Arians , and other ancient Heretickes , against the diuinity of our Sauiour , and personall vnion of two natures in him ; as that it was not fit or reasonable to be conceiued , that either God so vnited with man , or man deified by personall assumption should be torn with whips , thornes , and nayles , spet vpon , buffeted , and finally die in agonies and torments ; that fleas and flies should sucke the blood of God , bite his flesh , &c. which indeed is more then can be done vnto the same , as it is here in the Sacrament , euen when mice eate the sacramentall signes , or when in our stomacks wee receiue them , or by fire wee consume them , or ●…wise abuse thē , Christ being not quantitatiuely and corporally with them extended , and so , not to be touched or altered by any corporall action done about them . And holy soules considering with what humility and effusion of his bounty the Son of God was pleased to institute this great Sacrament , affording therein for his glory and our great good his owne comfortable presence vnto vs , haue iust reason to cry out his mercy , and to admire his wisedome , power and goodnesse wonderfully manifested in this second exhiminition of himself , as I may iustly call this Sacramentall presence , or hiding of himselfe in this Sacrament , to become thereby an heauenly food and diuine refection of soules deuontly receiuing him ; as also a louing spouse visiting , embracing , delighting , adorning and enriching them with his presence , daily triumphing himselfe in his victory ouer Sathan , and our redemption solely and abundantly purchased by his passion ; and making vs also to triumph with him : And whereas the Diuell once by his ministers Iewes and Gentiles , caused his blood to be separated from his body , he deuised to haue that real separation mysteriously continued and daily exhibited to the f●ce of his eternall Father for vs , which is t the declaring of the Lords death till he come , mentioned by the Apostle . MY last Argument is taken from those things that are done abo●… , or may befall the consecrated creatures , which if they be Christs body and blood must needs befall Christ , as fraction , corruption , putrefaction , mitebreeding , mice , eating , &c. To this he answereth ; 1. That though these things be done to or befall the Sacrament , yet Christs body being now glorious and impassible , and after a spirituall and indiuisible manner present , it can no more thereby be broken and abused then Angels in assumpted bodies can be wounded , or Christs Deity was wounded or pierced on the Crosse. 1. We take what hee granteth . Christs body is now glorious and impassible : and therefore not subiect vnto such indignities , as these creatures are : and the one consequently is not the other . Yea , is Christs body it self impassible ? What is it then , that ( as Origen speaketh ) goeth into the draught ? &c. which this Defendant taketh no notice of , because hee knoweth not what to say to it . Or let him resolue what those ashes , that they will to be reserued for reliques or what those mites are made of , that breed in the consecrated bread , when either they burne it , and so deale with it as they doe with Heretickes , or reserue it ouer long . 2. It is present in a spirituall manner , Had hee but added , onely , he had marred all : hee had beene a foule Hereticke , and perchance might fare no better , if he would stand to his words , then this their little God almighty doth , when he groweth hoary . But is hee come to that now , Christ is spiritually in the Sacrament ? What is become ( I maruell ) of that carnall and corporall presence then , that they prate so much of ? and for want whereof they so much vilifie the Protestantical Cōmunion ? Or what is the reason why hee could not endure to heare , that those wordes of our Sauiour , of eating his flesh , Iohn 6. should be spiritually vnderstood ? 3. If these things cannot befall Christs body , because it is after a spirituall manner present ; then belike these things may befall it , yea must needs befall it when they doe fall out , if it be present in a carnall or corporall manner ; which u Bellarmine granteth it is , and they sticke not vsually to afifrme . 4. If Christs body bee in an indiuisible manner there , what is it that is there broken ? Or what did our Sauiour breake at his last Supper ? at which time also his body was not indiuisible , or x impassible . Or how doth Pope Nicholas tel vs that Christs y body it selfe is sensually broken ? Where marke ( I pray you ) how the Arguments and Allegations produced to prooue the thing broken in the Sacrament to be bread , and to shew the absurdity of their doctrine in this point , as well of Pope Nicholas that saith that Christs very body it selfe is broken and torne in peeces , as also of others that say , that a nothing is broken at all , or nothing but accidents only , here is not a word answered . The hoast ( they say ) is Christs body , and b the Priest breaketh the hoast : and yet he breaketh not Christs body . For Christs body neither is nor can be broken . We may reason well backward : Christs body is not broken : But the hoast is broken : The hoast therefore is not Christs body . Or Christ is not diuided : But the hoast is diuided : The hoast therefore is not Christ. 5. Christs body , though it be there , yet it cannot be abused . No ? Is it not abused when the drunken Priest speweth it vp againe ? which their Church Canons therefore make prouision for . Or is it not abused , when it is burnt by them and vsed like an Hereticke ? Or when it is deuoured and swallowed downe by mice and rats ? as their owne Schoolemen confesse . How is it then that their S. Clement giueth S. Iames such charge as you heard before of it , least some foule abuse befall Christs body ? 6. Yea but , though it bee so , yet is it no more abused , then an Angell in an assumpted body , can bee wounded , or Christs Deity was on the Crosse. Is Christs humanity then turned into his Deitie ? Or hath c Christ now assumed the nature of Angels , and so is now become a Spirit ? It is a spirituall body ( saith Augustine ) yet not a Spirit : As an animal body is not a soule , but a body ; so such a spirituall body as the Apostle speaketh of , is not a spirit but a body . But e who dare say either that Christs body rose not againe a spirituall body : or if it did rise againe a spirituall body , that it was no more a body now but a Spirit ? When hee himselfe refuteth this opinion in his Disciples ; who when they tooke him for a Spirit , f he bad them , Feele , and see ; for a spirit had not flesh and bones , as they saw hee had . g Euen then therefore was that flesh of his a spirituall body , and yet was it a bodie and not a Spirit . And Bellarmine himselfe , h Christs body , as it is in the Eucharist , is a true , reall , naturall , liuing , big , coloured body : and the flesh of Christ is corporall , not spirituall , vnlesse we take spirituall as the Apostle doth , for obedient to the spirit . It is absurd then to reason from Christs God-head to his man-hood ; or from an Angell in an assumpted body to Christs pretended body in the Eucharist ; or in things concerning the true nature of a bodie , from a Spirit to a bodie . An Angell could not be hurt , though the body assumed by him should bee hacked or hewed asunder : but i Christs bodie ( saith Biel , one of their Schoolemen ) being a liuing and organicall bodie , if it should be broken and diuided , would be destroyed . § 2. Such Arguments ( hee saith ) as these were made by the ancient Heretickes , to wit , the Eutychians , Nestorians , Arrians , &c. against our Sauiours diuinitie and the personall vnion of two natures in him , viz. that it was vnfit to conceiue that God to be man so vnited , or man Deified should be beaten , buffetted , whipped , torn with nayles and thorns , &c. 1. It is true that some Heretickes ; yet not the Eutychians ( how should they argue against Christs Deitie , that held his humanity wholly turned into it ? ) no nor the Arrians ; but the Nestorians , and long before them the Marcionites ( whose absurd dotages these men reuiue againe ) made obiection of the things here spoken of . But hee knoweth well enough , what was then answered them ( if he know ought at least in the Fathers , whom he would seeme to haue at his fingers ends ) by those that refuted them ; to wit , that our Sauiour was then in a state of humiliation ; whereas now he is in a state of glorification ; and freed consequently from all those infirmities and indignities that hee was then content to expose and subiect himselfe vnto , to bring vs vnto glory . 2. They obiected these things truely ; but without iust cause then : We obiect them , though not supposing them to be true , yet finding them to follow necessarily from their carnall conceits , vpon iust ground against them . And belike hee findeth himselfe and his , guilty of exposing & subiecting Christ glorious body ( a thing most impious ) to such indignities a new . § 3. Yea but ( saith this Fantastick ) there is a second exhiminition of Christ in this sacramentall presence , or hiding of himselfe in this Sacrament . 1. In the beginning of his Discourse he came ouer me for writing a bad band . I know not whether the faire band be his owne or no that his owne Discourse is written in . If it be ( sure I am ) his Schollarship is very small , that putteth exhiminition for exinanition : for so I suppose his meaning is ; because I finde it so in k Turrian ; from whom it is like enough hee had it , fathered vpon one Methodius , whom Bellarmine was much to blame that hee ouerslipt , when hee mustered his Fathers for Christs corporall presence in the Sacrament . But here is a new doctrine indeed , and yet most true , if all be as they say , that our blessed Sauiour is returned to a state of exinanition , that is , humiliation , deiection , infirmity , indignity , paine and infamie againe : for all this the word of l exinanition importeth . Belike they thinke hee suffered not enough , or was not throughly enough exinanited while he was here on earth , that they must needes bring him backe againe , to snffer such ignominious things , out of heauen , as to be chewed , to be burnt , to grow mouldy , to putrefie , to turne into mites and maggots , to passe into the bellies of mice and rats , &c. to vndergoe those things in his second exinanition , that in the first he neuer did . 2. Hee thought it before m a most base and unworthy thing , to imagine that Christ should haue hid himselfe in a corner from the Iewes , when they would haue stoned him in the Temple : ( as if he must of necessitie either so do , or else make his body to bee for the present as they say it is now in the Eucharist ) yet here hee telleth vs , that hee hideth himselfe in the Sacrament ; not in a corner of the Temple , but in a little round wafer-cake , or in the Pyx ( at least ) that reserueth it , so long now and then , for want of good looking to , that it breedeth pretty little quicke creatures , as good a God euery one of them , as any crumme of the hoast was , of which they were bred . But as n our Saviour forewarned vs ; though they tell vs that Christ is hid in the Pyx , or in some other secret place , yet we little beleeue them . Wee may rather beleeue that the wiser and learneder sort among them , hardly beleeue themselues herein . 3. He telleth vs here that Christ hideth himselfe in the Sacrament , and a little before that being not quantitatiuely and corporally extended therein , he is not touched nor altered with any corporall action done about it . If hee be hid there , how saith Bellarmine , that o hee is there visibly vpon the board ? Or if hee be neither seene nor touched there , why would hee make vs beleeue that Chrysostome saith , that we doe see him , and touch him , and handle him there ? Or how saith hee a little after that Christ , as a louing Spouse , doth there visitt and imbrace vs ? It is true indeed that their Priests vse much wanton dalliance with their breaden God , while they make the poore people like silly ideots , adore him , and like Ixion for a substance embrace a meere shadow . THis is that cleane hoast , as S. Irenaeus affirmeth , which the Gentiles were by Malachy foretold to offer vnto God in all places ; and the onely sacrifice of Christians , as S. Augustine calleth it ; figured by Melchisedechs oblation of bread and wine , as the holy Fathers ioyntly teach vs , and represented by the Iewish as well bloody as vnbloody sacrifices : not distinct from the sacrifice of the Crosse , by which alone our redemption was consummated , as * S. Paul teacheth vs , but the same in the hoast and chiefe offerer thereof , daily repeated now in an other vnbloody and mysterious manner by the Ministery of Christs consecrated servants . So as all Christian Nations of the world , Grecians ( for example ) Rutenians , Armenians , Mozaribites , Cataians , Ethiopians , and other Christians in India , neere mount Libanus and in other the remotest places in the world , such as haue not euer heard peraduenture of the Roman Church since their first Apostolicall conuersions , or had any commerce between themselues , are knowne to conspire ( not withstanding their other late errors ) with vs in the celebration and true beliefe of this great sacrifice and Sacrament , as Dr. Philippus Nicolai a chiefe Protestant Diuine in his Commentary of Christs Kingdome , and Sir Edwin Sands in his Relation of Religion , &c. with other aduersaries of our Church plainely acknowledge . Which may bee to any wise and well minded man an euident argument , that they receiued this common beliefe and celebration of this diuine sacrifice , from no other fountaine but the instruction and example of their first Apostolicall conuerters . And when Luther taught by the Diuell ( as hee plainely confesseth ) vpon plaine sophismes and doceitfull arguments by himselfe particularly related ( as I haue seene in “ his works first printed at Iene and now extant in the great Library at Oxford ) began to impugne that holy sacrifice which hee had formerly offered , and presented that his hereticall doctrine and whole confession of Augusta to be accepted , as he hoped by , the Grecian Churches , Ieremias their Patriarch in his Censure ( as he calleth his booke ) of the East Church , yet extant in Greeke and Latine , plainely condemneth amongst their other hereticall doctrines , this very denyall of Christs sacrifice , transubstantiation , &c. vrging ( as we doe ) invincible arguments , and the vniuersall euer continued practise of Christs Church to prooue them ; vsing ( as I my selfe haue seene in their Churches ) alike forme to ours for the mysterious and decent celebration thereof , causesly wont by our Aduersaries to be derided : whereas their owne Liturgie or forme of diuine seruice is as a shadow chosen in place of the substance , hauing nothing decent therein but what they haue stollen from vs and picked here and there out of our Missals , gracing all with a riming Psalme , sung to a liggish tune , with iarring and for the most part vntunable voyces , neuer vsed before in any Christian Churches . The first Authors of this new Sect , were Aposta●aes of our Church for their confessed disorders of life , and miserable ends plainely discouered to haue been no Apostolicall persons : whose endeauours haue neuer tended at any time to conuert Pagans to Christ , as his true Church shall euer doe , but to corrupt Christians truly already conuerted : And they haue seldome planted themselues in any Countrey , but vpon very carnall , grosse occasions , as here in England , or with open rebellion , and tragicall acts against lawfull Princes and Magistrates , namely in Scotland , France , Flanders , Swisserland Sueuia , Polonia , seuerall Prouinces of Germany , Geneua it selfe and other Protestant territories . The pretence of a Church and Religion like to theirs in former ages canot colourably be defended without many shifts & contradictory deuices : Some will haue it to haue beene latent and inuisible for 800. others 900 other 1000 or 1200. yeers : Others contrarily teach it to haue beene euer visible and conspicuously dilated into many Christian Countries , as the Oraculous predictions of the Prophets and expresse promises of God himselfe describe it : Others say that our Church was euer the true Church of Christ ; onely in some parts of faith not fundamentall erring , and by them since Luther reformed : Others deny that euer our Church was the true Church of Christ , or other than a preuailing faction in the true Church professing at all times visibly and in all Christian countries their present doctrine . But no one of these dreamers and Church-deuisers ( as I may tearme them ) is able before Luther to assigne in any age since Christ or Country of the world one Parish of Protestant true prosessors , or single person iumping in all points with any one sect of them : their religion indeed being like a beggers cloake patched together out of olde condemned Heresies and vnsutably composed . Their markes of a Church , to wit , preaching of true doctrine and a rightfull administration of Sacraments are such as any hereticall sect past or to come may equally peetend according to the maine grounds of Protestant doctrine ; which are to admit no common translation or interpretation of Scripture , but what themselues list for discerning of true doctrine and rightly administring Sacraments . § 4. HE magnifieth their Masse , by telling vs that this is that cleane hoast , that Irenaeus saith Malachie foretold ; the Christians onely sacrifice figured by that of Melchisedeck ; and represented by the Iewish as well bloody as vnbloody Sacrifices ; not distinct from the Sacrifice of Christ on the Crosse , but the same repeated in another vnbloodie manner . 1. It is true indeede that p Irenaeus vnderstandeth by that q pure Offring in Malachie the Eucharist now in vse : and that the r Avncients many of them suppose it resembled in s that action of Melchisedeck : And they call it the Christians ( yet t not the onely Christian ) Sacrifice , succeeding in the roome of the Iewish Sacrifices ; the Sacrament , I say , of the Eucharist , not their Sacrifice of the Masse . In what sense Augustine will tell vs : u A Sacrifice of praise ( saith he out of the Psalmist ) shall glorifie me ; and there is the way that I will shew him my Saluation . x The flesh and blood of this Sacrifice before Christs comming was promised by Sacrifices resembling it : in Christs passion it was exhibited in the truth it selfe : since his ascension it is celebrated in a Sacrament of remembrance . And againe : y The Hebrewes in their Sacrifices of beasts , which they offered vnto God , z did celebrate a prophecie of the Sacrifice to come that Christ offred : And Christians now celebrate the memorie of the same Sacrifice past in an holy oblation and participation of Christs body and blood . And Procopius vpon Genesit ; a Christ dranke to his Disciples in mysticall Wine , saying , This is my Blood : and gaue them withall b a type , figure , or image of his Body , no more admitting or accepting the bloodie Sacrifices of the Law. 2. Is this their Sacrifice the very same with Christs on the Crosse. Then belike Christ is anew crucified againe . The Apostle indeede telleth vs of some c that crucifie Christ againe : and it is to bee feared that to many of them are indeede guilty of that sinne . But if this their Sacrifice be , as he saith , not d a resemblance , or e commemoration , as we say in the Eucharist , of Christs passion , but the very same with that of Christ on the Crosse , how can it be but a new crucifying of him indeede ? Yea then Christ must needs die and suffer againe in it . For f a true and a reall Sacrifice ( saith Bellarmine ) requireth a true and reall death or destruction of the thing sacrificed . And againe , g A sacrifice besides the oblation requireth a mutation and consumption of the thing offred ; yea and h the slaying of it , if it be a liuing thing : And , i vnto a true sacrifice is required , that that is offred vnto God in Sacrifice be vtterly destroyed . Yea euen the Apostle himselfe saith , that k If Christ he oft sacrificed , then he must die and suffer ost . But l Christ being once dead , he dyeth no more . Yea and Bellarmine himselfe granteth that m Christ doth not truly die in the sacrifice of the Masse : and that n he dyeth not there but in a Sacrament or a Signe representing that one onely death that once he died . He is not therefore really , properly , or verily there sacrificed : Nor is this their Sacrifice of the Masse therfore the selfe same with that of Christs on the Crosse. 3. Is this Sacrifice of theirs a repetition of Christs sacrifice ? then belike Christs Sacrifice was imperfect . For the Apostle euidently maketh o the reiteration of Offrings an Argument of imperfection . And if Christs Sacrifice then be ( as this blasphemous wretch saith ) repeated , it must needs be ( by the Apostles Argument ) defectiue and imperfect . But Christs Sacrifice was most absolutely perfect , consummate and all-sufficient . For p by one oblation of himselfe once offred hath he obtained eternall redemption , and for euer consecrated them that are sanctified . Christs Sacrifice therefore needs no reiteration . Nay , it is an impious wrong to it to say it is reiterated : and such as some of their owne writers themselues either are ashamed of , or at least dare not a●ow . Peter Lombard the grand Master of the Sentences ( as they tearme him ) and q the first Father of their Schoole-Diuinity ; r moueth this Question among others , Whither that which the Priest doth be properly termed an immolation or a Sacrifice : & whither Christ be daily sacrificed , or was once onely sacrificed . Now to this Question , ( saith he ) we may briefely say , s that that which is offred and consecrated by the Priest is called a Sacrifice and an oblation , because it is a memoriall and representation of the true Sacrifice and the holy immolation made vpon the Altar of the Crosse. t For once Christ died vpon the Crosse , and was there sacrificed in himselfe : but he is daily sacrificed in the Sacrament , because in the Sacrament is there a remembrance of that that was once done . Whereupon saith Augustine ; u Sure we are that Christ risen againe from the dead dieth no more , &c. But yet least we should forget the same , that that was once done , is in our remembrance done euery yeare , to wit , when the Passeouer is celebrated . ( x And we oft therefore so speake as to say , when the Pasch is at hand , Tomorrow or the next day will be the Lords Passeouer ; whereas hee suffered so many yeeres agone ; and his passion was but once in all performed : and yet y in regard of the celebration of the Sacrament , is that said to bee done that day , which not that day , but long since was done ; * the Sacrament bearing the name of the thing thereby represented . ) z But is Christ then so often slaine ? No : but “ onely an anniuersarie memoriall doth represent that that was once , and maketh vs so to be affected , as if we saw Christ on the Crosse. And what is this more then wee also say ? or how is it the very same with Christs sacrifice on the Crosse , if it bee not it , but a memoriall of it onely ? 4. He saith , Christs sacrifice on the Crosse is repeated there in an other vnbloody manner : and yet the one is not so much as distinct from the other . What not mysticall , but mistie riddles are these ? For 1. what is the sacrifice of Christ but his bloody passion , but the shedding of his blood , and the pouring out of his soule vnto death , as a the Prophet Esay expoundeth it ? And how is this then the very same with that , when it is in an vnbloody manner performed ? 2. If this be ( as they say ) an vnbloody sacrifice , and Christ be therein vnbloodily sacrificed : how is it that they affirme that b Christs blood is verily shed in it , and was therein really shed before it was shed vpon the Crosse : which to prooue also c Bellarmine in expounding the words of Christs Institution ( contrary to the expresse d Canon of the Councell of Trent ) leaueth their owne vulgar translation , which they count autenticall ; as also the Canon of their Masse , the principall part of their seruice ; which both haue , Qui pro vobis effundetur , That shall be ( or , is to be ) shed for you ; because they fitted not his turne so well ; and presseth the wordes according to the Greeke , e Qui pro vobis effunditur ; That is poured out for you . If Christs very blood bee poured out in it , how is it an vnbloody offering ? Or how is not this a riddle ? There is blood there , but not as blood : And it is the very same with Christs bloody passion , and yet celebrated in an vnbloody manner . 3. Is it be an vnbloody offering , how is it ( as they vse to say ) a sinne sacrifice ; when f without sheading of blood ( as the Apostle telleth vs ) there is no remission of sinnes , g Nor was there euer any sinne sacrisice without blood-shead , saith Bellarmine . The truth is , that h Christ once for all went into the holy place with blood , and thereby obtained eternall redemption . As for their vnbloody blood , it is but a meere counterfaite . And in this case with their owne Glosse may we soone stop their mouthes , which expoundeth ( contrary to Bellarmine ) those words in the Canon , Christs blood is shead , or poured out ; i that is the sheading of it is signified , in the Eucharist . 4. How doe these two stand together : The one is bloody , and the other vnbloody : and yet the one is not so much as distinct from the other . Here is not a distinction ( as they say ) without a difference ; but a difference ( which is more strange ) without a distinction . Did this fellow ( thinke we ) vnderstand what he said ? But if the sacrifice of the Masse be not so much as distinct from the sacrifice of the Crosse , how doth Bellarmine tell vs that k the sacrifice of the Crosse is of greater value then the sacrifice of the Masse ; the one of infinite , the other but of finite worth . Whereof l he rendereth a two-fold reason : 1. In regard of the hoast that is offered : because Christs naturall being was destroyed in the one : whereas his sacramentall being onely is destroyed in the other . 2. In regard of the person offering , or the offerer ; because he was offered immediately in the one , whereas he is offered by a Minister or Priest in the other . And yet this fellow telleth vs , that the sacrifice of the Masse is not distinct from he sacrifice of the Crosse , but is the same both in the hoast , and the chiefe offerer thereof . These things hang together like harp and harrow , as they say . But our great Doctor ( it seemeth ) for all his bragging and blustering , is but a Nouice ; and is not yet throughly acquainted with his Master Bellarmines doctrine in all points , though hee make vse of him otherwise . § 5. Hee telleth vs that all Christian Nations in the world , Grecians , Rutenians , Armenians , Mozaribites , Catayans , Ethiopians , Indians , &c. conspire with them in the celebration and true beliefe of this Sacrifice , and Sacrament . 1. This is like their Iesuites tricks to tell vs of many strange miracles wrought by their Fathers in the Indies , in Goa , in America , in Iapan , in China , whither they know before hand , that m no man will goe to disprooue them : and whence Popish writers yet say n they can heare no such matter : yea some of their owne coat o sometime confesse it is not so . 2. This fellow is either extreamely impudent , or grossely ignorant , that dare so boldly and confidently auouch that all these Nations conspire with them in the celebration and beleefe of Sacrifice and Sacrament : Whereas it is commonly knowne that the most of these haue their Litur gies in their owne languages , which they haue not ; communicate the people in both kindes , which they do not ; consecrate , not wafers , as they doe , but whole loaues : and many of them , the Greekes especially , not vnleauened but leauened ; hold the consecration to be effected , not by the repetition of those wordes , This is my body , but by prayer and supplication ; mingle no water with their wine ; vse no eleuation for the worshipping of the Sacrament ; nor admit the Popish Transubstantiation : as out of good Historiographers , their seuerall Liturgies , and some of their owne writers , both M. Breerwood in his booke of Religions and Languages , and Th. A. in his Discourse of Catholicke Traditions , at large shew . Ieremy the Greeke Patriarcke , whom he afterward citeth , affirmeth expresly , that * at our Sauiours last Supper that flesh of our Lord which hee carried about him was not giuen the Apostles to eate , nor his blood to drinke ; nor are they now giuen in the holy mysteries , &c. And againe , that this bread , when it is offered , is common bread offered onely to God ; but afterwards is made extraordinarie bread . And in the Councell of Florence ( as appeareth in the last Session ) some controuersie there was betweene the Greeke Church and theirs about the “ transmutation of the Elements in the Eucharist ; nor do we finde that they euer came therein to any generall accord or agreement vnto this day . Now where ( thinke you ) is this mans face or his forehead , that dare so confidently auerre that both these and all the Christian world but we conspire with them herein , both for opinion and in practise ? Yea when hee telleth vs ( to let vs vnderstand that he hath beene a Traueller ; and it may bee brought as little wit or honesty with him home , as he caried out ) that hee hath seene their celebrations the same with theirs : hee sheweth therein , ( if he say true , that he hath seene their celebrations ) that against his owne knowledge , when he thus writ , he told vs a grosse vntruth ; and wee neede returne him for the rest of them no further answer , saue that which is commonly said , that * far Trauellers may lye by authority , or ( as it may be hee hopeth ) rather , that they may tell lyes without controll . Yet when we finde him false in things neerer home , and by name heere in his assertion concerning the Greeke Churches , he must not blame vs , if wee suspect him in his report of of Mozaribites , Cathaians , Indians , Ethiopians , and others more remote ; the rather , hauing as good cards to shew as any he can produce , to the contrary . § 6. In the next place he runneth out in an idle discourse of Martin Luther , as if he had learned the doctrine he taught in this point , of the Diuell , ( a friuolous fable refuted long since by p M. Charke , q Dr. Fulke and others : ) by the way glancing at our manner of celebration of the Sacrament ; and an inuectiue against the first Authors ( as hee falsely tearmeth them ) of our Religion ; with an apendix concerning the markes of a Church , and of the Church before Luther . Concerning all which for the present I say nothing but that of Ierome , r Asellus lassus in via quaerit diuerticula . He is a wearie ( it seemeth ) of the worke hee hath in hand , and would faine slip aside therefore into some other debate , that it might not so well appeare how hee sticketh in the mire here . One thing ( they say ) at once doth well : and I suppose this will finde him worke enough for a while ; if he haue any stomacke to reioyne . Let him ( if hee can ) first maintaine their prodigious doctrine in the point present ; and then ( if he desire it ) hee shall further be dealt with , either in these , or in any other Controuersie betweene them and vs. Onely for what hee saith of our Liturgie as pieced ( I know not how ) together out of their Missals , and graced with aryming Psalme sung to a liggish tune . Not to put him in minde of those apish gesticulations , and histrionicall firks , that their Masse almost wholly consisteth of , and of their Hymnes running in rime indeed , but full oft without reason , fraught with grosse Barbarismes and Soloecismes ; yea stuft with s not a few impious blasphemies ; which their Collects also are not free from . Let the ancient manner of Church-seruice and celebration of this Sacrament related before out of Iustine Martyr be considered ; and then see what is wanting in ours that was then in theirs , and whether is liker to that , ours or theirs . Their Missall indeede is a meere patchery of old and new together , so euill contriued ( whatsoeuer t Bellarmine prate to the contrary ) and so handsomly agreeing the one with the other , that from those very fragments of antiquitie , that remaine yet in their Masse , this very doctrine of theirs may very euidently bee confuted . For therein after consecration they pray vnto God , to accept that holy sacrifice , which of his gifts they offer , and vouchsafe to looke propitiously vpon those his gifts , and to accept them as hee did Abels offering and Abrahams sacrifice : and , that he will command them to be caried vp by the hands of his Angell , to bee presented on the high Altar in the sight of his Maiesty ; and that through Iesus Christ , by whom he continually createth , quickeneth , and blesseth all these good things : And againe , that that which they haue taken may of a temporall gift become an eternall remedie . How stand now these speeches and prayers with their Transubstantiation ? Are Christs body and blood those temporall gifts and good things , that God by Christ daily createth and quickeneth ? Or needeth Christ the Priest to entreate his Father to looke propitiously vpon him ? Or any Angell to cary him vp and present him before his Father in heauen , in whose presence and sight he is continually there ? Or is it not absurd to place u Abels fatlings and x Abrahams Ramme in equipage with the body and blood of Christ Iesus ? But these things ( it seemeth ) were in their ancient Liturgies , before euer this new monster was hatched , and to their owne shame & confusion are yet vnwisely still retained . And if you will see , how handsomely things therein hang together , obserue but this one passage : The Priest prayeth to God to send an Angell to fetch the holy Housell vp into heauen : ( and yet they tell vs withall , the most of them , that y it neuer came from thence , nor neuer returneth againe thither ; wherein we better beleeue them then we doe some other of their fellowes that say otherwise ) and within a while after , hee swalloweth it downe himselfe ; and then praieth God ( as if he repented him of his former prayer ) z that that which hee hath eaten may sticke fast to his guts . Let him shew any such absurdities as these ( if he can ) in our Seruice . If some pieces of Antiquity found in theirs be retained still in ours ; that is neither derogation to ours , nor commendation to theirs . Wee embrace true and sound Antiquity , wheresoeuer we finde it : their corrupt nouelties , which it suteth so euillfauouredly withall , we deseruedly reiect . THey pretend cleare places of Scripture for each point of their doctrines wherein they differ from vs. But when they come to be duly discussed , they either make against themselues , or prooue nothing at all against vs ; as I will briefely declare in this very controuersie , for a Corollarium of my whole doctrine . For whereas S. a Cyprian , S. Hilarie , Saint Ambrose , S. Chrysostome , S. Augustine , Cyrill , Hesychius , Theodoret , and vniuersally all the ancient Fathers commenting the 6. Chapter of S. Iohns Gospell haue literally vnderstood Christs promise of giuing his flesh to eate and his blood to drinke in the Sacrament , these men restraine them to a metaphoricall and spirituall eating by faith onely ; and for this their interpretation quite contrary to the iudgement of the ancient Church , they onely cite those wordes of Christ , It is the spirit that quickeneth , the flesh profiteth nothing , &c. and affirme them to import that Christs wordes are figuratiuely to bee vnderstood , and not at all according to the literall signification of them , to wit , of Christs body and blood receiued in the Sacrament . Whereas at most they can import , that Christ promised not to giue his flesh and blood cannally , as the Capharnaits vnderstood him , cut ( to wit ) in pieces , and by bits eaten , as S. Augustine explicateth them ; but that Christs body and blood were to be after a spirituall manner present , and receiued in the Sacrament , which we deny not : And great Authors ( as Tolet noteth ) so expound them , as to make this sense , It is the deity or diuine spirit which is vnited with my flesh , that viuificateth by grace soules worthily receiuing it , and not by flesh alone barely of it selfe eaten . Neither of which explications prooue a figuratiue vnderstanding of Christs wordes : this being a Glosse of their owne besides the text , neuer before them taught by any Catholike Doctor : and so it can be no solide sufficient ground sor them to rely vpon for their hereticall deniall of Christs true body and blood really present and receiued in the Sacrament . For Scripture ill vnderstood is no Scripture , but Gods word abused . § 7. YEt in conclu●ion to say somewhat againe of the present point , hee telleth vs that S. Cyprian , Hilarie , Ambrose , Chrysostome , Augustine , Cyrill , Hesychius , Theodoret , and all the ancient Fathers vniuersally vnderstood that place of Iohn concerning the eating of Christs flesh not figuratiuely , but literally ; whereas wee contrary to the iudgement of the whole ancient Church , vnderstand them of spirituall eating by faith ; alleadging onely for this our exposition those words of our Sauiour , It is the spirit that quickeneth , the flesh profiteth nothing : which wordes as Tolet sheweth , may beare another sense . 1. How prooueth hee that these Fathers so expound that place ? Forsooth , he sendeth vs to seeke the proofe of it in Bellarmine . It is enough that he saith it ; let Bellarmine ( if he can ) prooe it . But is not this impudent out-facing , to say that these Fathers all literally vnderstand it , when out of diuerse of them the contrary hath beene euidently shewed ? Yea when Augustine ( one of them ) giuing rules to expound Scripture , doth expressely affirme that the place is to be taken figuratiuely , and that it were b an haynous and flagitious thing otherwise to vnderstand it ? 2. It is another vntruth as grosse as the former , to say we ground our exposition on those wordes onely . Wee vrge indeed the wordes following c The wordes that I speake are spirit and life . And we vrge and expound them no otherwise then diuerse of the Ancients haue done before vs. To omit Athanasius formerly alleadged : Augustine besides that that is in the selfe same place cited ; d What meane those wordes , ( saith he ) They are spirit and life , but e that they are to be vnderstood spiritually ? And againe , f He spake this that hee might g not bee vnderstoode carnally ; as h Nicodemus before had done . Yea and of those former wordes Thomas Aquinas out of Chrysostom , i When Christ saith ; It is the spirit that quickeneth , the flesh profiteth nothing : his meaning is , that k we ought spiritually to vnderstand those things that wee heare of him : and that l whoso heareth carnally , getteth thereby no good . Now to vnderstand them carnally , is to looke on the outward things onely , and to imagine no more then wee see . To vnderstand them spiritually is not so to iudge of them , but also with the inward eyes to looke on them . m Which in all mysteries ought alwayes to be done . And Tertullian , n When Christ saith that The flesh profiteth nothing ; His meaning must be drawne from the matter of his speech . For because they thought his speech hard and intollerable , o as if hee determined to giue them his very flesh to bee eaten ; ( or , his flesh verely to bee eaten ) to place the state of saluation in the spirit , hee premiseth ; It is the spirit that quickeneth : and then adioyneth ; the flesh profiteth nothing , to wit , to quicken . And withall he sheweth what he meaneth by the spirit : The words that I haue spoken are spirit and life . As he said before ; p Hee that heareth my word , and beleeueth in him that sent mee , hath life eternall . So that he maketh the word the quickner ; because the word is spirit & life ; and he called it also his flesh ; because the q Word also became flesh ; and is therefore r to be longed a●ter for life , to be deuoured by the hearing , chewed by the vnderstanding , and digested by faith . Heere is the eating that our Sauiour spake of in that place , not carnall but spirituall ; which our Aduersarie also earstwhiles confessed . Neither vrge we this alone , ( as he vntruely here affirmeth ; ) But wee vrge diuerse other passages also ( as before hath beene shewed ) wherein our Sauiour expoundeth himselfe ; obserued by Augustine long since , and by their Flaunders Bishop Iansenius of late , beside diuerse others of their owne . And if he had had any thing of moment to say against this our exposition , why did hee not then produce it , where the place was discussed ? But he thought it better and safer ( it seemeth ) to let all this alone there , lest the allegations to the contrary being then in the eie , might easily conuince him of grosse and palpable falshood . 3. Doe we alone thus expound that place ? Doe not very many of their owne writers herein agree with vs ? Or do those of theirs build onely vpon the clause he here mentioneth ? To which purpose , howsoeuer enough hath already beene said , yet for his better information concerning both the soundnes of our exposition of that place , and the reasons thereof drawne from our Sauiours owne wordes , let him heare one , though not then Pope , yet that afterward came to bee Pope , and was as learned a Pope as any of late times . Aeneas Syluius writing against the Bohemians ; s It is not ( saith he ) any sacramentall drinking , but a spirituall that our Sauiour speaketh of in that 6. of Iohn . For there is , as Albertus Magnus she weth , a threefold drinking of Christ : a sacramentall , that the Priests onely receiue ; an intellectuall , that the people take in the species of bread ; and a spirituall , which all vse that are to be saued , by daily deuout meditation ruminating on Christs incarnation and his passion : And of this drinking our Sauiour speaketh in Iohn 6. as the very series of the Euangelists wordes clearely sheweth . For when some of them that heard it , murmured , our Sauiour said , t Doth this scandalize you ? What if you should see the Sonne of Man ascend where before he was ? It is the spirit that quickeneth , the flesh profiteth nothing . In which wordes he declareth that hee speaketh not there of any carnall eating or drinking : But would you plainly see that he speaketh of spirituall eating , that is , by faith ? Marke what hee saith : u He that eateth and drinketh . He speaketh in the present tense , not in the future . There were euen then those that so ate him and dranke him , when as the Sacrament was not yet instituted . And how did they then eate and drinke Christ , but spiritually by faith , and loue , and doing his wordes ? For he said also before , x I am the bread of life ; hee that commeth vnto mee , shall not hunger ; and he that beleeueth in me shall not thirst . For Christs speech was figuratiue . So also the Glosser vnderstandeth this Gospell : and so doth that great Augustine , noble both for doctrine and modestie , whose glory is so great , that no mans commendation can adde to his credit , no mans dispraise can disparage him . And yet dare this shamelesse out-facer confidently affirme that none of the Fathers euer so expounded the place : and that the Heretickes ( as he esteemeth them , as if none but they so expounded it ) had no other inducement so to expound it , but those wordes onely ; y It is the spirit that quickeneth , the flesh profiteth nothing : all which you see are nothing but grosse vntruths . SEcondly , whereas we prooue that Christs wordes , This is my body , &c. as being vttered to the Apostles , to whom it was giuen to vnderstand the mysteries of Christs Church plainely , and without parable , and containing in them the institution of a Sacrament , fit in plaine wordes to be deliuered and vnderstood by all Christians bound to receiue it , are as we say literally to bee vnderstood , and not in tropicall and figuratiue senses , as our Aduersaries expound them ; producing for our opinion all the Fathers successiuely in all ages since Christ so vnderstanding them : Protestant Diuines slenderly obiect , first that of the sacramentall Chalice Christ affirmed , that he would no more drinke of the fruit of the vine , vntill after his passion : ergò it was wine contained in the Chalice : wee answer that S. Luke expressely mentioneth two Chalices , one drunke after the Paschall Lambe eaten , and the other afterwards blessed by Christ and distributed to his Apostles , and that Christ onely called the first the fruit of the vine , &c. So S. Ierome , S. Bede , and other great Authors explicate and solue this difficulty with vs. Secondly , they obiect those words of Christ , Doe this in memory of me : ergò the Sacrament is a bare memorie of Christs body and blood , &c. We answer and make S. Paul to interpret these words of our Sauiour for vs , 1 Cor. 11. saying . As oft as you shall doe this , you shal represent or declare Christs death till hee come . Which is best declared and represented by the parts of the Sacrifice and Sacrament , as they containe the very body and blood of our Sauiour in them . For so himselfe present seemeth to triumph more gloriously , and exhibite vnto vs a more liuely memorie of his passion , then if the Sacrament were no more then a bare signe thereof . § 8. HAuing affirmed that all the holy Fathers in all ages from Christ haue expounded the wordes of our Sauiour , ( This is my body , literally and not tropically , as they also do . The contrary wherevnto hath as clearely been shewed , as that the Sunne is vp at noone-day : nor had this trifler ought of moment to except thereunto , where the same is shewed ; and yet now craketh ( as their manner is ) of all the Fathers , when indeed they cannot bring any one vndoubted testimony to confirme what they so confidently affirme . ) Hee will at length forsooth for fashion sake vndertake to answer two slender obiections of ours to the contrary . 1. Christ ( say wee ) calleth that in the Cup or Chalice , the fruit of the vine . He answereth that S. Luke mentioneth two Chalices , the Paschall , and the Euangelicall , or Eucharisticall ; and so S. Ierome , and S. Bede solue this difficulty . 1. Hee spake of slender obiections . And so it seemeth indeed he esteemeth them : for he returneth very slender answers to them . For who would be so senslesse as to reason on this manner , S. Luke mentioneth two Chalices : ergò our Sauiour did not speake any such thing of the Eucharisticall Cup , as yet both a Mathew and b Marke say expressely he did . 2. Ierome and Bede ( saith he ) so solue the difficulty . He would make his Reader beleeue that Ierome and Bede had long since propounded this obiection , and so assoiled it as he doth . Whereas the truth is ; they take no notice , either of them of the two Cups , but allegorising the wordes ( as their manner is to doe many times , letting the literall sense alone ) expound the vine to be c the people of the Iewes , and so the fruit of the vine , the legall obseruances , &c. And what is all this to the literall sense of the words , that this trifler is troubled with , and cannot tell how to auoyd ? Let him produce ( if he can ) any one Father , who denieth that Christ spake those wordes of the Eucharisticall Cup , and of the liquor therein contained . I alleadged d Clemens of Alexandria , e Cyprian , f Chrysostome , g Augustine , and might adde many others that affirme it . Yea not onely Iansenius ingenuously acknowledgeth that it can be meant of h no other then the Eucharisticall Cuppe , which onely Matthew and Marke mention : But Maldonate the Iesuite also freely confesseth that i Origen , k Cyprian , l Chrysostome , m Epiphanius , n Ierome , o Augustine , p Bede , q Euthymius , and r Theophylact , doe all expound those wordes of it : howbeit himselfe saith that s Christ spake there not of his blood , but of wine . Where first obserue we that Ierome and Bede ( cleane contrary to this fablers assertion , by the Iesuites confession ) expound it of the Eucharist . And secondly , conclude wee from the Iesuites owne grants : It was of that that was in the Eucharisticall Cup that our Sauiour spake those wordes , as the ancient Fathers generally and ioyntly affirme : But our Sauiour spake them not of his blood , but of wine ; saith the Iesuite : It was not his blood therefore , but wine that was drunke in the Eucharist . 2. Wee obiect the words of our Sauiour , t Doe this in remembrance of me : not as this shamelesse lyer saith , therby to prooue the Sacrament to be a bare memorie of Christs body and blood : somewhat like the lye he told before , that his Adversarie should affirme it to bee nothing but bare bread and wine : but to prooue that Christ is not there corporally present : For what needeth a memoriall of him , when we haue him in our eye ? when ( if we may beleeue Bellarmine ) he is visibly present with vs ? When we see him , and touch him , as this fellow telleth vs else-where ? Or who would be so absurd as to say , I giue you my selfe to be a memoriall of my selfe ? u It is as if a man when hee dieth ( saith Primasius ) or , x when he goeth to trauell , ( saith one that goeth for Ierome ) should leaue a pledge or a token with one that hee loueth , to put him in minde of him in his absence , and of the good turnes he hath done him ; which the partie if hee loue him entirely , cannot looke on without teares . And who would be so senselesse , as deliuering his friend a ring on his death bed , to say , I deliuer you this ring to bee a pledge of this ringe , or to be a pledge of it selfe ? But let vs heare ( I pray you ) his Answer . Saint Paul ( saith hee ) interpreteth these wordes of our Sauiour , when he saith ; y So oft as you doe this , you represent Christs death , till hee come . Would any man that had either braines in his head , or wit in his braine , answer in this manner , or reason on this wise ? Christs death is represented in the Lords Supper . Ergo Christs very body and blood must needs bee there present . Yea or thus either ? In the Lords Supper is a representation of Christs death : Ergò it is not a memoriall of it . As if representation were not ordinarily of things absent ; or memorials represented not the things that they commemorate . He wanted his Bellarmine heere to helpe him out ; who where Tertullian saith , that a Christ represented his body in bread : b saith that to represent there signifieth c to make a thing really present . But it is well that d the word vsed by the Apostle here , will not beare any such sense : else ( it may be ) we might haue had it . Meane while hee should haue done well ( as his vsuall manner is else-where ) to haue snipt off or concealed at least , the last clause , Till I come . e For after hee is come ( saith Theodoret ) we shall haue no neede of signes or symbols of his body any more , when his body it selfe shall appeare . He were scarce in his wits ( I thinke ) that would leaue a thing with his Friends at his departure from them to bee remembred by in his absence till hee returned againe to them , that should lie lockt vp and kept out of their sight , and should neuer come in their view , but when himselfe should come personally in presence to shew it them : or should bid them by such a thing remember him , till hee came againe to them a twelue-moneth after , when as euery weeke or moneth in the meane space hee meant to returne to them , as oft as euer they desired to remember him in it . But mine Adversary thought belike that none but such silly sots should reade what hee writ , as would marke nothing but what he would haue them . LAstly S. Paul literally declaring the institution of the Sacrament , 1 Cor. 11. to the end that the Corinthians might vnderstand the excellency thereof , maketh the sinne of such as vnworthily receiue it to consist in this , that they discerne not that bread to be the body of Christ : and his words read alone without hereticall glosses expresse plainely Catholicke doctrine . And in the Chapter before hee mentioneth benediction or consecration of the Chalice then vsed , saying , Calix benedictionis , The Chalice of benediction which wee blesse , is it not the communication of Christs blood ? and the bread which we breake , is it not the communication of Christs body ? &c. Of which words saith S. Chrysostome , this is the meaning ; That which is in the Chalice , is that which floweth out of Christs side , and wee are made partakers thereof . Which is out of the Greeke text of S. Luke plainely to be gathered : And the very manner of Christs speeches , Quod pro vobis datur , quod pro vobis effundetur ; Which is giuen for you , which shall be effused for you ; import plainely a Sacrifice of his body and blood , wherein the one is offered not to vs , but for vs ; the other was to be not infused as wine , but effused as blood for vs , &c. § 9. AT last remembring himselfe , wherein he failed at the first , hee will prooue out of S. Paul ( hee saith ) that Christs words are literally to be vnderstood . This had beene more seasonable , where it was questioned at first . But better at last ( we say ) then neuer . 1. The Apostle maketh ( saith hee ) this the sinne of those that vnworthily receiued the Sacrament , that f they discerned not the Lords body . 2. Hee , saith , g the bread broken is the communication of the body of Christ ; and the blessed Chalice of his blood . Stout Arguments , and fit for such a Champion as he is . For the former : how followeth it , Men sinne in not discerning the Lords body , when they come vnreuerētly to the Lords board : Ergò our Sauiours words , This is my body , are to bee vnderstood properly . Let him heare Augustine expounding the words of the Apostle , what it is not to discerne the Lords body , to wit , h not to discerne that from other meates by a reuerence singularly due vnto it ; which is as he speaketh else-where , i in some sort Christs body , because a Signe and a Sacrament of it . Yea let him heare himselfe where he saith , k The sinne of such persons is made this by the Apostle , that they distinguish not this bread from other common bread . And then see how well they serue to prooue that that here they are alleadged for . For the latter : Not to demand of them , how chance they oft celebrate ( contrary to both our Sauiours , and the Apostles practice ) without any breaking of bread at all ; if their paper wafer-cake at least deserue that name . Who denied euer a communication of Christs body and blood in the Sacrament ? But must it needes bee corporall ; or else it is none at all ? l The tongue tripping now and then telleth truth . And the truth start out of his mouth before vnawares , where he said , that Christ is present there in a spirituall manner . And in a spirituall manner ( as out of Athanasius and Augustine , yea and their owne Iansenius I haue shewed ) doe wee participate of , and communicate with the body and blood of Christ in the Sacrament ; m sending the hand of our faith ( as Augustine speaketh ) vp into heauen ; yea reaching it ( as I may well say ) to Christs Crosse. I will adde to the former onely one obseruation of Bernard , who in many places speaketh of this our communication with Christ : Alluding to those words of our Sauiour , n Hee that eateth my flesh and drinketh my blood , abideth in me and I in him : o Christ ( saith he ) both eateth vs , and is eaten of vs ; that wee may the more firmely and strictly be fastened vnto him . Otherwise should wee not bee perfectly vnited to him . For if I eate and be not eaten , he may seeme to be in me , but not I yet in him . Againe , if I be eaten , but eate not ; he may seeme to haue me in him , but not to be yet in me . For there is no absolute vnition in either of these alone . But when p both he eateth me , that I may be in him ; and is eaten of me , that he may be in me ; then is there indeed a firm and an entire connexion , I being in him and hee in mee . But Christs eating of vs is not orall or corporall , but mentall and spirituall : of the like kinde therefore is our eating of him , and our mutuall participation alike in either : Which in these wordes also most sweetly doth Iansenius expresse : q By faith this bread is not simply taken , but being chewed as it were with teeth , while it is well considered what and what manner of food it is , and r so broken , it is conueighed with a kinde of delight and spirituall taste into the bowels of the soule , and s is incorporated into vs , that so Christ being in an hidden and secret manner by faith vnited vnto vs , may t dwell ( as the Apostle speaketh ) in our hearts , by his presence there quickening and nourishing them , and so expell all hunger and thirstinesse out of them , while he remooueth both the want of things needfull to true life , and the desire of other transitorie things . And it is the same in effect that Caluine meaneth when he saith , * To feede on Christ is somewhat more then barely to beleeue in him , and that it is y not so much beliefe it selfe , as an effect and fruite of it . That which Bonauenture the Schooleman also not vnfitly thus expresseth : z Eating ( saith hee ) is properly spoken of the body , and is by way of similitude applied to the soule . That therefore we may know what is meant by spirituall eating , wee must haue an eye vnto corporall feeding . Now in corporall manducation there are these two things , a mastication and incorporation , or a chewing of the meate in the mouth , and an incorporating of it into the body . In like manner in spirituall eating there is first b a spirituall chewing , that is , a recogitation or a serious consideration and faithfull meditation of the spirituall meate , that is , of Christs flesh exposed for vs , both as a ransome to redeeme vs , and as food also to feed vs ; and secondly , c a spirituall incorporation , when vpon such recogitation or consideration the soule is by a louing affection vnited and incorporated to the thing considered , and is thereby refreshed or nourished , and so made in grace more and more like vnto it . So that vnto spirituall manducation are two things required , d a faithfull recogitation , and a louing affection . Whence it followeth that e neither is euery kinde of faith sufficient to effect this spirituall feeding on Christ , but such f faith onely as worketh by loue : g nor is euery effect of faith a feeding on Christs flesh , but that onely whereby Christs flesh , that was boyled ( as it were ) to make food for vs , on the Crosse , is so considered , and in a spirituall manner digested and con●●cted ( as was before said ) for the feeding and refreshing of our soules . So that Caluines doctrine and ours concerning this spirituall feeding on Christ , and so communicating with his body and blood , is no other then the Ancients long since taught , and their owne writers themselues acknowledge : Which in one word I shut and seale vp with that short saying of Chrysostome , tha tboth in Baptisme and the Eucharist , h It is faith that doth all . Yea but Chrysost. saith that that that is in the Chalice , is that which flowed out of Christs side , and we are made therof partakers : And out of S. Lukes Greeke Text it is plainely gathered . What out of S. Luke hee alleadegth wee shall see anone . Onely mark how he fleeth from their onely authenticall Latine heere to the Greeke Text , which at other times they * say is so corrupted , that there is little certainety of ought from it , further then their Latine and it concurre . Chrysostome saith indeede as hee is here cited . But it must be remembred what both their Sixtus Senensis , and Bellar. also say of him ; to wit , that Chrysostome is wont to speake many things k hyperbolically or l excessiuely , in his sermons especially . To passe by other places , where hee saith , that the Church is m that very Chamber where Christ celebrated his last Supper ; that n we touch his side with our lips ; that o we set our teeth in his flesh ; that p we cut his flesh assunder ; that our q tongue is died with blood ; and our r mouth is filled with fire ; while s no man , but an Angell with tongs reacheth a coale of fire to vs ; that Christ doth t ●neade as dough , and u mingleth himselfe together with vs ; and that x we are likewise knod as dough and y mixed or tempored together with him into his flesh . To let these passe , I say ; in the very Sermon here cited he hath diuerse passages , which themselues will not deny , must needes be figuratiuely meant ; as where he saith , that a Christ suffereth that in the Sacrament , that he did not suffer vpon the Crosse ; to wit , the b breaking , euen of his bones , which there he did not ; that d the altar is bloodied with Christs blood , ( as hee saith else-where that the people are e all died red with it : ) that f the bread is Christs bodie : ( which in propriety of sense , saith g Bellarmine , is impossible ) and that by taking it we are not onely h vni●ed to Christs body , and become i one body with Christ ; or k Christs body ; and all of vs one body : but that l wee our selues are that selfe same bodie that we take : Not vnlike that which Haimo hath , that m Christs naturall bodie , and the Eucharisticallbread , and the Communicants themselues are all but one and the same body . Yea that he is to be vnderstood figuratiuely , appeareth , as by that that hee addeth there , that n like Eagles we must so●re aloft vp to heauen , and o not flagge downeward , nor creepe below vpon the ground , if wee will come at Christs body ; so by that which hee saith elsewhere , that it was p wine that Christ deliuered , when hee deliuered this mystery ; that which hee prooueth also by the wordes of our Sauiour himselfe in the place before discussed , q I will drinke no more of this fruite of the vine . Chrysostome saith that the Altar is bloodied with Christs blood ; and his body suffereth that there , which really it doth not : as the Apostle faith , that r Christ was crucified in the sight of the Galatians , who in likely hood many of them neuer saw peece of his Crosse : and as August . saith , s he lies not , that saith that Christ is immolated on Easter-day , in regard of the similitude that that Sacrament hath of his passion , that that day is celebrated : and in like manner may it very well be vnderstood , when hee saith that Christs blood is in the Cup. Nor hindreth it , but that this speech of Chrysostome may be taken tropically , because he saith , t That that flowed out of Christs side : ( as u Augustine also , though no friend to Transubst antiation , is reported to say the same ) no more then it would haue hindered , but that the Apostles words might haue bin takē figuratiuely ( as Caietan also well obserueth ) hough of the Rocke hee should haue said , That Rocke was that Christ , that was crucified , and died , and rose againe from the dead . § . 10. In the next wordes hee commeth to prooue a Sacrifice there , The very manner ( saith hee of Christs speeches , Quod pro vobis datur , quod pro vobis effundetur ; which is giuen for you , which shall bee shed for you ; import plainly a Sacrifice : which he hath ( as all that euer he hath almost ) out of a Bellarmine . As if those wordes had not a manifest relation to his passion ; ( which is b a true Sacrifice indeed , and c a most perfect yea d the full complement of all other : ) that which their owne vulgar Translation also plainely importeth , yeelding the wordes ( as they are also in the very Canon of the Masse ) by the future tense , Tradetur , effundetur ; shall be giuen , shall be shed : as hauing an eye to the passion then e neere at hand , wherein his body was to bee giuen , and his blood to be shed . So Gregorie of Ualence ; f That is or shall be giuen , or broken ; that is , that shall bee offered by me for you being slaine or sacrificed on the Crosse : g as ( saith hee ) the Apostle himselfe also expoundeth it . So Cardinall Hugh ; h He tooke bread , and brake it , thereby signifying that his body should be broken on the Crosse , and that hee did himselfe expose it to be so broken and crucified : And when he said k that shall bee shed , he foretold them of his passion then shortly to ensue . Yea so l Card. Caietan ; who addeth also not vnfitly , that Christs body is said then to be giuen , and his blood to be shed . because his passion was then in a manner begun , l a plot being now laid for his life , and m his bodie and blood already bought and sold by them . And to omit that Christs words concerning his bodie do no more intimate a present act of deliuering it , then those wordes of his the like else-where , n I lay downe my life for my sheepe : Let him but shew vs how Christs blood is shed in this Sacrifice . For as for Bellarmines bold assertion that o bread is said to be broken , when it is p giuen by whole loaues ; and wine is said to bee poured out , when it is giuen by q whole hogs-heads , or rundlets at least , not by pots or pitchers full onely ; it is most senselesse and abfurd . But why doth not this eager disputer vrge rather that which many of them doe , that Christ bad them , r Doe this , that is , as they senselesly expound it , Sacrifice this . For that is a maine pillar , that they pitch much vpon . Which expositiō yet , as Bellarmine is almost ashamed of , and s blameth Caluin wrongfully as if he had wronged them therein , by charging them with such expositions and arguments as they make not , nor alleadge : so t Iansenius acknowledging ingenuously that some did so argue , ( as indeede u not a few doe ) yet confesseth that that is but a weake argument : and granteth in effect , that it cannot either out of that or any other place of the Gospel be prooued , that the Sacrament of Christs body and blood is a Sacrifice : And is faine therefore to runne to tradition for it : and yet there also findeth he little footing for such a Sacrifice as they would haue it to be . For Irenaeus ( x saith he ) that liued neere the Apostles times , y calleth the Sacrament of Christs body and blood a Sacrifice in regard of the bread and wine therein offred ( as types of Christs body and blood : ) as also in regard of the thankesgiuing therein offred , as well for the worke of our Creation , as for the worke also of our redemption . And howsoeuer this doughty Doctor say that our Sauiours words so plainly import it , yet is their graund Champion Bellarmine , where at large he debateth this businesse , euill troubled to finde it out either in Christs Institution , or in their owne Masse booke , or to shew wherein it consisteth . Where it is not , indeede hee can easily tell vs : but he cannot so easily tell vs where it is . o It is not he ( saith he ) p in the oblation that goeth before Consecration : for then not Christs body , but bare bread should be sacrificed . It is not in the Consecration : for q therein appeareth no oblation , nor no sensible immutation , which is needfull in an externall sacrifice . It is not in the Oblation that ▪ commeth after Consecration : for r that oblation neither Christ ; nor his Apostles at first vsed . It is not in the breaking : for s that is sometime ●mitted : t nor doe we ( saith ) vse such breaking as Christ did now adaies . It is u not in the peoples communication : for then the people should be Priests . But where is it then ? Surely it is partly in the Consecration : and yet it is not there neither : because there is x no true or reall , but a mysticall death onely there ; and partly in the Priests manducation , or eating of it . And why there ? forsooth , because it is no where else , and somewhere it must needs be : For y in the whole action of the Masse there is no reall destruction of an Host but there onely . Thus you see how they delude the people , telling them of a true , proper , reall Sacrifice , wherein they offer Christ againe for the poore soules in Purgatorie , to picke their purses : And yet cannot tell themselues what or where it is , or wherein it consisteth . But if Christ ( as they say ) be the thing sacrificed or the Hoast : and not bread , but this Hoast is really destroied , when the Priest eateth it : then how scapeth Christ from being then destroied ? or how scapeth the Priest from being a destroier of Christ ? Yea at the first Institution either Christ did eate the consecrated Host or bread , or he did not . If he did , ( * which yet indeede is not so easily prooued ) then by Bellarmines doctrine he did therein really destroy himselfe ; and the rather , for that his body was not as yet then impassible . If hee did not , then belike there was no sacrific● there . For the Apostles ( they say ) were not made Priests till Christ bad them , Hoc facite , doe this ; and * thereby made them such ; which might well be not till after they had eaten . Or if they were Priests when they did eate , then belike they destroied Christ before the Iewes did him to death . But it is not to be marueiled , if they cannot finde it in Christs Institution when they know not where to finde it in their owne Missall . In which kinde it is not vnworthy the obseruation , that Corn. Iansenius hauing sifted ouer and ransackt the whole story of the Institution , conioyning all the three Euangel●st● , that report it , together , yet can finde no Sacrifice there expressed saue in the b thankesgiuing , which is ( saith he ) a spirituall ●inde of Sacrifice , and of which the Lords Supper is called the Eucharist , and may therefore well be ●earmed a Sacrifice . Which we deny not ; but expressely say the same . Onely he saith , c it is probable too , that Christ then offred himselfe to his Father . But at last he is faine to flie to this , that though it be granted that Christ offred not himselfe in the Supper , yet it followeth net that the Priests should not therein now offer him . For they are bidden by Christ to doe something that Christ did not , to wit , to doe it in remembrance of him , which could not be done then , when he was present , ( nor is hee present then belike now when it is done ) “ since that remembrance is of a thing absent onely : and that therefore it may well bee called a Sacrifice , because it is done in memorie of Christs Passion . This is the very same that Peter Lombard before said : and to the same purpose Gabriel Biel ( applying that out of Augustine to the Sacrifice , which we did formerly to the Sacrament , whereupon mine Aduersarie tooke occasion to keepe such a coile , as if I made the Sacrament nothing but a bare Signe , like Alexanders picture , &c. ) d Augustine ( saith he ) saith that e Images or Pictures are went to be called by the Names of these things whereof they they are Pictures or Images , as when looking on a Table or a painted Wall , we say ; that is Cicero , that is Salust : Now the celebration of this Sacrament is a kinde of Image or representation of Christs Passion ; which is the true immolation or sacrificing of him : And therfore is it also called an immolation , or an oblation & a Sacrifice , because it is a representation and a memoriall of that true Sacrifice and holy oblation made on the Crosse. And this also we all willingly and generally graunt . But such a Sacrifice will not serue their turne . They must haue a Reall and a proper Sacrifice , the very selfe same with Christs on the Crosse , though they know not whence to fetch , nor where to finde it . Nor is it to be 〈…〉 ( as I said before , if in Christs Institution there be f 〈…〉 ●…ing 〈…〉 all found of this their Sacrifice : since they confesse that the Sacrament of the Eucharist , and the Sacrifice of the Masse are two seuerall things ; which both the Councell of Trent therefore dealeth with seuerally , and Bellarmine handleth vnder seuerall heds : as also M. Harding derideth Bishop Iewel for confounding the Communion and the Masse together . We finde in the Gospel Christs Institution of the one , and therefore willingly embrace it : but we finde there not so much as any mention at all of the other ; and therefore iustly we reiect it . THE Protestant Writers of Magdeburgh in their fourth Century Dedicated vnto our late Soueraigne Queene Elizabeth vndertaking to declare the Primatiue estate of the Church , which in Constantines time illustrated the whole world , blame almost vniuersally all the ancient Fathers for teaching free-will , Iustification by works , merite of workes done by the assistance of grace , confession of sinnes to a Priest , and enioyned Penance , absolution of such as had confessed giuen with Imposition of hands , Inuocation of Saints , Purgatorie , Altars called the seate of the body and bloud of Christ offered on them , the reall Presence , Transubstantiation , with care , more then was had of the water of Baptisme , that no part of the Sacrament should fall to the ground , reseruation of the Sacrament , worshipping of it , receiueing it fasting and chast , offering it in Sacrifice to God as being propitiator●e not onely for the liuing , but for the dead , afferming it to be a Sacrisice according to the order of Melchisedeck , liberty for Deacon● to distribute it but not to offer it , tearming it Viaticum for sick persons , Im●ges in the Church sumptuously built for celebration of Masses in them , holy vestments vsed by the Priest in time of the Sacrifice , Corporals and Couerings of the Altar , Lights by day burning on them , placing of Saints Reliques vnder them , the care of d●ceased persons , praying before them , and making pilgrimages vnto them , and other like confessed points and practises of Catholike Doctrine . § 11. TO make vs beleeue that this their doctrine of Transubstantiation is of great antiquitie , he telleth vs that the Centurists blame almost all the Fathers vniuersally of Constantines time , among other things , for teaching the doctrine of Transubstantiation , and adoration of the Sacrament . This is all most false , as much is also of the rest by him here affirmed . They alleadge onely some passages out of counterfeit workes , g some going vnder Ambrose his name , as the praiers preparing to the Masse , censured by h Erasmus for such , wherein mention is made of Adoration of the bread in the Sacrament ; which they note also not to be found in any of Ambrose his owne workes ; i some going vnder Athanasius his name , as an idle Legend of an Image of Christ ; which k Baronius himselfe disauoweth ; wherein mention is made of no flesh of Christ left in the world , but what is made vpon the Altar : ( and how haue they l his foreskin among their holy reliques then ? ) m some vnder the name of Eusebius Emissemus , confessed by n Bellarmine in diuers places to be meere counterfeits ; as an Homely , wherein the bread and wine are said to be turned into the substance of Christs body and blood : ( words not found once in the writings of any one of the Auncients : We produce expresse places , where the Substance of bread is said to remaine still in the Sacrament ; they not one where the bread is said to be turned into the substance of Christs body . But a number of such counterfeits doe they daily coine and forge , and then cry out that men condemne antiquity , when they censure them , and such grosse errors as they meete withall in them : ) And withall p they obserue that two or three of the Fathers that were , not in Constantines time , but somewhat after , vsed some new tearmes and phrases in their discourses of these Mysteries , that were not vsuall in auncienter times . But that they condemne any one Father that liued in Constantine , time or within that age , much lesse all of them almost vniuersally for teaching Transubstantiation and adoration of the Eucharist , is most vntrue . He should haue done well to haue added , what indeed they obserue , and therein hee should not haue lied , q that they did in those times deliuer the Sacrament entire to all , and not mangle it , as their Church doth now adaies , bereauing the people of one principall part of it : as also r that they deliuered them the bread into their hands , and not popped it into their mouthes , as their manner now is . AND of Constantine that renowmed first Christian Emperour they confesse from the testimonie of Eusebius liuing with him and writing his life , of S. Ierome likewise and other certaine Authors , that he erected Temples in memorie of Martyrs , dedicated a most sumptuous Church in honour of the Apostles , prouided his sepulcher there , to the end that after his death he might be made partaker of the praiers there offered ; he dedicated his Church with great solemnitie , and celebrated the dedication thereof with a yeerely festiuall day ; he carried about with him a portable Church or tabernacle , and Priests and Deacons attending it for the celebration of the diuine mysteries ; he had lights by day burning therein ; he translated to Constantinople the holy reliques of S. Andrew , S. Luke , and Timothie , at which diuels did roare , and certaine reliques of the Crosse , found by his Mother for conseruation of the Citie built by him ; hee honoured sacred Virgins professing perpetuall chastitie ; Vnder him were Monkes throughout all Syria , Palestine , Bithynia , and other places of Asia and Affrick ; he greatly reuerenced Anthony the Monke ; hee went to embrace the sepulcher of Saint Peter , and Saint Paul , humbly praying to their Saints that they would be intercessours to God for him ; he much honoured the Crosse and signed his face with it ; Vnder him in that age were Pilgrimages made to Ierusalem : he reprooued Acesius the Nouatian for denying the power giuen vnto Priests to remit sinnes , vnder pretence that God onely remitteth sinnes : of his Cleargie , Priests and Bishops assembled by him to the dedication of his Church some of them did did preach and interpret holy Scriptures , others of them , who could not doe so , appeased the Deitie with vnbloody Sacrifices and mysticall consecrations , praying for the health of the Emperour : At the time of his death he intended to expiate his sinnes by efficacie of the holy Mysteries , and confessed his sinnes in the house of Martyrs : After his death praier was made for his soule , and the mysticall Sacrifice offered . So euident was hee and the Primatiue flourishing Church of Christ in his daies , in these and all other points Catholike , and continued so in our Countrey and other Christian parts of the world vntill Luthers foule Apostasie and reuolt from it . The Brittish auncient Inhabitantt of this I le conuerted in or neere the time of the Apostles , agreed in all other points of faith with S. Austin our first Apostle , excepting some different Ceremonies of Baptisme , and the Iewish obseruation of Easter , as S. Bede testifieth : whose religion is euidently knowne and confessed by our chiefe Aduersaries to haue beene Romane and Catholike . And neuer any countrey was in any age conuerted from Paganisme to Christ , but it receiued our doctrine , namely , the practise of the Masse and beleefe of the Sacrament . § 12. TO passe by his impertinent Catalogue of by-matters in Constantines time ; ( whereof some also are vntrue , and some vncertaine ; ) which he is very forward to run out into , willing to be dealing with any thing , though neuer so impertinent , then the point that against his will he must be held to : Whereunto I answer no more for the present , but this ; Let him first quit himselfe of the taske that he hath already vndertaken , to wit , to maintaine this their Metaphysicall Transmutation in the Eucharist ; and when he hath so done let him then produce , if he can , any one Article of Faith , that was held generally as such in Constantines time by vs now reiected , and he shall not want an Answere . But to passe by this ( I say ) he would make vs beleeue ( if we will take it on his word ) that the Brittish auncient inhabitants of this I le held the same beleefe concerning this Sacrament , that the Romanists doe at this day . All the reason he produceth for it is this , that they differed from Augustine that was sent by Pope Gregorie into England onely in some ceremonies about Baptisme , and the obseruation of Easter . Surely this man hath a notable vaine in disputing and arguing : he can prooue any thing , if you doe but grant him all that he saith . The Brittish Inhabitants ( saith he ) here presently after the Apostles time held Transubstantiation then , as we doe now at Rome . Whereas he well knoweth that * for aboue 1000. yeeres after Christ their Transubstantiation was not generally held ; scarce heard of for farre more then halfe that time . Neither is hee able to produce any title of true Antiquitie to shew , that it was then held here . Yea but ( saith he ) there was no difference here about it , when Austin came into these parts , betweene him and them that hee found here . But I demand how it appeareth that Gregorie that sent Austin , held Transubstantiation ? or that in the Church of Rome it was then held ? Till hee can prooue this to vs , not out of lying Legends or bastard writings , but out of some authentick Story , or Gregories owne vndoubted workes , we haue little reason to beleeue him . s Bellarmine ( I am sure ) can fish very little out of him , nothing at all , that prooueth ought . Sure we are that our Country-man venerable Bede , whom he here citeth as the reporter of Augustines arriuall here , was of an other iudgement , as by his writings appeareth . For Commenting on the storie of the Institution of this Sacrament ; t The old Paschall solemnity ( saith hee ) being ended , which was celebrated in memorie of the deliuerance out of Egypt , Christ passeth to a new one , which hee would haue the Church vse in memory of redemption by him , u instead of the flesh and blood of a Lambe substituting a Sacrament of his body and blood , in a figure of bread and wine , &c. And x hee breaketh himselfe the bread that he deliuereth , to shew that the breaking of his bodie to come was by his owne will and procurement . And againe , y because bread strengtheneth the flesh , and wine breedeth blood , the one is mystically referred to Christs body , and the wine vnto his blood . Where is any tittle here that may stand well with their Transubstantiation ? much lesse that soundeth ought that way ? A Sacrament of his body and blood : a memoriall of his redemption : bread broken and giuen : and both bread and wine hauing a mysticall reference to the body and blood of Christ. It was well and aduisedly therefore done by Bellarmine , z to leaue Bede cleane out of the Catalogue of his Authors , though a writer of the greatest note in those times , because he could finde nothing in him , that might seeme but to looke that way ; which if he could , we should be sure to haue heard of . Yea that long after Augustines time the same beleefe of the Sacrament , that we at this day hold , was commonly taught and professed publikely in this Iland , notwithstanding the manifold monuments by that Popish faction suppressed , appeareth by some of them in ancient Manuscripts yet extant , and of late published also in print . Among others of this kinde are the a Epistles and Sermons written in the Saxon tongue , of one Aelfricke a man of great note for learning , that liued about the yeere 990. wherein the same doctrine is taught concerning the Sacrament that we hold at this day , and the contrary Popish doctrine is impugned . In an Epistle of his written for Wulfsine then Bishop of Shyrburn to his Clerks bearing title of a Sacerdotall Synode , he saith , that The holy Housell is Christs bodie , not bodily , but ghostly : Not the body that he suffered in , but the body of which he spake , when hee blessed bread and wine to housell , and said by the blessed bread , This is my body ; and by the holy wine , This is my blood . And that the Lord that then turned that bread to his body , doth still by the Priests hands blesse bread and wine to his ghostly body and his ghostly blood . And in another Epistle to Wulstane Archbishop of Yorke ; that The Lord halloweth daily by the hands of the Priest , bread to his body , and wine to his blood in ghostly mystery . And yet notwithstanding that liuely bread is not bodily so , nor the selfe same body that Christ suffered in : nor that holy wine is the Sauiours blood , which was shed for vs in bodily thing , but in ghostly vnderstanding . And that that bread is his body , and that wine his blood , as the heauenly bread , which we call Manna , was his body , and the cleere water which did then run from the stone in the wildernes was truely his blood ; as S. Paul saith , b And that stone was Christ. And in the Paschall Homily by him translated out of Latine , and read commonly then on Easter-day ; Men ( saith hee ) haue often searched , and doe as yet search how bread that is gathered of corne , and through fires heat baked , may be turned to Christs body ; or how wine that is pressed out of many grapes is turned through one blessing to the Lords blood . To which he there answereth , that it is so by signification , as Christ is said to be Bread , a Rocke , a Lamb , a Lion , not after truth of nature . And againe hauing demanded , Why is that holy housell then called Christs body and his blood , if it be not truely that that it is called ? Hee answereth , It is so truely in a ghostly mysterie . And then explicating further the manner of this change ; As ( saith he ) an heathen childe when hee is Christened , yet hee altereth not his shape without , though hee be changed within : and as the holy water in Baptisme after true nature is corruptible water , but after ghostly mystery hath spirituall vertue . And so saith he ; The holy Housell is naturally corruptible bread & corruptible wine , but is by might of Gods word truely Christs body and blood , yet not bodily , but ghostly . And afterward hee setteth downe diuerse differences betweene Christs naturall body and it . Much is betwixt the body that Christ suffered in , and the body that he hallowed to housell : 1. The body that hee suffered in was bred of the flesh of Mary , with blood , and bone , and skin , and sinewes , in humane limmes , and a liuing Soule . His ghostly body which we call the housell , is gathered of many cornes without blood and bone , limme and soule . And it is therefore called a mystery , because therein is one thing seen , and another thing vnderstood . 2. Christs body that he suffred in and rose from death , neuer dieth henceforth , but is eternall and impassible : That housel is temporall , not eternall , corruptible , and dealed into sundry parts , chewed betweene the teeth , and sent into the belly . 3. This mysterie is a pledge and figure . Christs body is truth it selfe . This pledge doe we keepe mystically , vntill we come vnto the truth it selfe , and then is this pledge ended . Truly it is , as we said Christs body and blood , not bodily , but ghostly . And yet further he addeth that , As the Stone in the wildernesse , from whence the water ran , was not bodily Christ , but did signifie Christ , though the Apostle say , c That stone was Christ : so that heauenly meate that fed them 40. yeeres , and that water that gushed from the Stone , had signification of Christs body and blood , and was the same that wee now offer , not bodily , but ghostly . And that , As Christ turned by inuisible might the bread to his body and the wine to his blood before he suffred ; so he did in the wildernesse turne the heauenly meate to his flesh , and the flowing water to his owne blood , before hee was borne . That , when our Sauiour said , d Hee that eateth my flesh and drinketh my blood hath euerlasting life ; He bad them not eate the body wherewith he was enclosed , nor to drinke that blood which hee shed for vs : but he ment that holy housel , which is ghostly his body and his blood ; and hee that tasteth it with beleeuing heart , hath euerlasting life . That , As the sacrifices had a sore-signification of Christs body which he offered to his Father in Sacrifice : So the housell that wee hallaw at Gods Altar is a remembrance of Christs body which he offered for vs , and of his blood which he shed for vs : which suffering once done by him is daily renewed in a mystery of holy housell . Lastly , that This holy housell is both Christs body , and the bodie of all faithfull men after ghostly mysterie : and so when we receiue it , we receiue our selues too . For , e You are Christs body saith the Apostle ; and , f We many bee one bread , and one body . Whence it is apparent that the same Faith that wee hold concerning the Sacrament of the Eucharist , and Christs presence in it was publikely taught and ordinarily professed in this Iland euen for a long time also after Austins accesse into these parts . So far is it from that which this flourisher affirmeth , that the ancient Brittons neere the Apostles times were of the same Faith & iudgement in that point with our Romanists . But lost labour it is , and ( as Optatus speaketh ) g a meere folly to seeke for any such noueltie in the bowels of true antiquitie . Neither is this Defendant , or any other of that faction , able to produce any one sentence or syllable , whereby that which he so confidently here auoucheth , may be prooued , out of any graue and approoued Author , that liued neere those times , or that hath written of the same . Let him but make this his assertion good ( that shall be our last issue ) and he shall haue me a Proselyte , at least , in that point . FINIS . Notes, typically marginal, from the original text Notes for div A01532-e710 a In his , quae apertè posita sunt in Scriptura , inveniuntur illa omnia , quae continent fidem , moresque viuendi . Aug. de doctr . Christ. l. 2. c. 9. b Hoc quiá de Scripturis authoritatē non habet , eadem facilitate contemnitur , qua probatur . Hieron . in Math. c. 23. c Nihil de co constat , quia Scriptura non exhibet . Tertull. de carn . Christ. d Gen. 41. 26 , 27. Septē boues , & septem spicae septem anni sunt : & non dicit septem annos significant . Aug. in Leuit. quaest . 57. e Apoc. 17. 12. f 1. Cor. 10. 4. ff Intuentes tabulam aut parietem dicimus ; Ille Cicero est ; ille Salustius , ille Achilles , ille Hector : hoc flumen Simois ; illa Roma , cum aliud nihil sint quam pictae imagines : & omnes ferè imagines earum rerum quarum imagines sunt , nominibus appellati solent . Aug. ad Simpl. lib. 2. quaest . 3. g Haec verba necessario inferunt , aut veram mutationem panis , vt volunt Catholici , aut mutationem metaphoricam , vt volunt Caluinistae ; nullo autem modo sententiam Lutheranorum admittunt . Bellarm. de Euchar. l. 2. c. 19. h Non apparet ex Euangelio coactivum aliquod ad intelligendum haec verba propriè . Cajetan . in Thom. part . 3. quaest . 75. art . 1. i Ex subi●nctis verbis non potest concludi euidenter praemiss● verba esse intelligendapropriè . Ibid. Et posteà ; cum ●uius relationis veritate stat praeiacentem esse veram solum in sensu metaphorico : vt patet in exemplo , Petra autem erat Christus , non propriè sed metaphoricè inteiligenda . Et similiter illa propositio , ( Hoc est corpus meum ) esset vera , si in solo metaphorico sensu esset p olata . * Hactenus Matthaeus ; Neque est hic vnum verbū vnde probetur in Mis●a nostra vera carnis & Sarguinis Christi presentia . Ioan Rof●ēs . contr . Captiu . Babylon . Ex Scriptura probari non potest . Ibid. k 1 Corinth . 10. 4. l Luke 12. 20. m Matth. 26. 28. n Non dicit , Petia significat Christum ; sed tanquam hoc esset , quod vtique per substantiam non erat , sed per significationem , Petra autem erat Christus . Aug. in Leuit. quae . 57. o 1. Cor. 10. 4. q Math. 26. 29. r Gen. 17. 13. s Gen. 17. 11. t Rom. 4. 11. u Exo. 12. 11. Petra Christus in signo , Aug. in Ioan. tract . 26. quia significat Christum . Idem . epist. 102. Ibi Petra Christus ; nobis Christus quod in altari ponitur . Idem in Ioan. tract . 45. x Acceptum panem & distributum discipulis corpus suum illum fecit , Hoc est corpus meum dicendo , id est , figura corporis mei . Tertull. contr . Marcion . lib. 4. cap. 40. y Dominus non dubitauit dicere , Hoc est corpus meum , cum signum daret corporis sui . Aug. contr . Adimant . cap. 12. z Solet res quae significat eius rei nomine quā significat nuncupari . Aug. in Leuir . quaest . 57. Aliquando res que significat , nomen eius rei quā significat accipit . Idem epist. 102. Solent imagines rerum earum nominibus appellari , qua●um imagines sunt . Idem ad Simplic l. 2. q. 3. a Si sacramenta quand●m similitudinem eatum retum quarum sunt Sacramenta , non haberent , omnino Sacramenta non essent . Ex hac auiem similitudine plaerumque etiam ipsarum retum nomina accipiunt , Aug. epist. 22. a Sicut secundum quendam modum Sacramentum corporis Christi , corpus Christi est ; Sacramentum sanguinis Christi , sanguis Christi est . Aug ibid. b Sicut coel●stis panis quae Christi caro est , suo modo vocatur corpus Christi , cum reuein sit sacramentum corporis Christi , illius viz. quod visibile , quod palpabile , mortale in cruce , positum est : vocaturque ipsa immolatio carnis quae sacerdotis manibus fit Christi passio mors , crucifixio , non rei veritate , sed significante mysterio : sic sa●… amentum fidei , quod baptismus intelligitur , fides est . Aug. apud Grat. de consecra . d 2 c. Hoc est . c Coelestis , id est , coeleste sacramentum quod verè representat Christi carnem , dicitur corpus Christi , sed improp●●è : vnde dicitur , suo modo ; sed non rei veritate , sed significante mysterio ; vocatur Christi corpus , id est , significat . Gloss. ibid. * Dominus ait , ●pse est Elias : ipse au●em ait , Ego non sum Elias . Recte Iohannes propriè , quia Dominus figuratè . Aug. in Ioh. tract . 4. “ Mat. 11. 14. '' Ioh. 1. 12. * Mat. 26. 60 , 61. s Ioh. 2. 19. 21 c Baptismus etsi Deus non est , magnum camen aliquid est , quia sacramentum est Dei. Aug. de vnic . Bapt. c. 5. d Certè sacramenta quae sumimus corporis & sanguinis Christi , diuina res est , &c. et tamen esse non desinit substan●… vel natura panis & vini , sed permanent in suae proprietate naturae : & certè imago & similitudo corporis & sanguinis Christi in actione mysteriorum celebratur . Gelas. Ep. Rom. de 2. in Christo natur . in Bibliothec . Patr. tom . 4. e Neque enim signa mystica post sanctificationem recedunt à sua natura : manent enim in priore substantia & figura & forma Theodoret. dialog . 2. f Qui quod naturâ corpus est triticum & panem appellauit , & vitem rursus seipsum nominauit , is symbola & signa quae videntur , appellatione corporis & sanguinis honorauit non naturam mutans , sed naturae gratiam adiiciens . Theodoret. di●log . 1. g Ioh. 12. 24. h Ioh. 6. 51. i Ioh. 15. 1. k Verum corpus Domini nostri Iesu Christi & non sacramētum solum , sensualiter , & non in sacramento solum , sed in veritate manibus sacerdotum tractari , & sidelium dentibus atteri . Nicol. Pp. de consecra . d. 2. c. Ego Barengarius . l Nisi sanè intelligas verba Berengarii , in maiorem incides haeresm , quam ipse habuit . Glos. ibid. m Si praeceptiua locutio flagitium aut facinus videtur iubere , figurata est . Aug. de doct . Christi . l. 3. c. 16. n Nisi manducaueritis , &c. Facinus vel flagitium videtur iubere . Figura est ergò , praecipiens passioni Domini esse communicandum & s●au●ter atque vtiliter recondendum in memoriâ quod pro nobis caro eius crucifixa & vulnerata sit . Aug. ibid. o Ioh. 6. 53. p Aeternam ergò vitam non habet , qui istum panem nō manducat , nec istū sanguinem bibit : Nam temporalem vitam sine illo habere homines possunt , aeternam verò omninò non possunt . Aug. in Ioan. Tract . 26. q Escam eandem spiritualem quā nos manducauerunt . Aug. in Ioan. Tract . 26. & 45. r Mors eius profuit ante quā fuit . Ber. Serm. de coen . Dom. s Luk. 23. 43. t Docet sancta Synodus parvulos vsu rationis carentes nulla obligari necessitate ad sacramentalem Eucharistiae communionem . Concil . Trident. Sess. vit . Can. 4. Siquis dixerit , parvulis antequam ad annos discretionis peruenerint , necessariam esse Eucharistiam , anathema sit . ibid. u Ecce Innocentius Papa sine baptismo Christi , & sine participatione corporis & sanguinis Christi vitam non habere parvulos dixit . Aug ad Bonif. l. 2. c. 4. Sanct. Innocentius parvulos definiuit , nisi manducauerint carnē filii hominis , vitam prorsus habere non posse . Idem contr . Iulian. l. 1. c. 2. Hoc idem habet & idem de pecc . mer. & remiss . l. 1. c 20. & 24. & ad 2. Epist. Pelag. l. 1. c. 22. & ibid. l. 4. c. 4. & de veeb. Ap. 8. x Ioh. 6. 50 , 51. 58. y Ioh. 6. 54. z Ioh. 6. 56. * Ioh. 6. 57. a Non ita est in hac esca , quam sustentandae temporalis vitae causa sumimus . Nam qui eam non sumpserit , non viuet : nec tamen qui eā sumpserit , viuet . In hoc verò cibo & potu , i. corpore & sanguine Domini non ita est . Nam & qui eam non sumit , non habet vitam , & qui eam sumit , habet vitam , & hanc vtique aeternā . Aug. in Ioan. Tract . 26. b Sicut enim , fiquis liquefactae cerae aliam ceram infuderit , alteram cum altera per totum commisceat ; necesse est , siquis carn●m & sanguinem Domini recipit , cum ipso ita coniungatur , vt Christus in ipso , & ipse in Christo inueniatur . Cyril . in Ioan. l. 4 c. 17. c Rom. 8. 1. d Multi de altari accipiunt , & moriuntur ; & accipiendo moriuntur . Vnde dicit Apostolus ; Iudicium sibi manducat & bibit . Nonne buccella Dominica venenum fuit Iudae ? & tamen accepit , Aug. in Ioan. Tract . 26. e Hujus rei Sacramentum de mensà Dominica sumitur , quibusdam ad vitam , quibusdam ad exitium . Res verò ipsa cuius sacramentum est , omni homini ad vitam , nulli ad exitium , quicunque eius particeps fuerit . ibid. f Cusan . epist. 7. ad Bohem. g Caietan . in Thom. part . 3. quaest . 80. art . 12. & in Ioan. cap. 6. h Gabr. Biel in Can. Miss . lect . 84. i Astesan . sum . lib. 4. tit . 17. quaest . 2. k Ruard Tapper . explic . artic . 15. l Ioan Hessel . de commun . sub vna specie . m Cor. Iansen harm . Euan. c. 59. * Here I must craue : pardon for stiling this Iohnson or Iansenius a Iesuite , being mistaken in him , and vnderstanding himnow to be none , A Popish Bishop only he was of Gaunt in Flanders . n Non agi in hoc capite de sacramentali manducatione & potu corporis & sanguinis Domini . Bellarm. de sacrament . Euchar. l. 1. c. 5 : o Ioh. 6. 27. 29. 35. 47. p Hoc est manducare cibum qui non perit , &c. Quid paras ventrem & dentes ? crede & manducasti . Aug. in Ioan. Tract . 25. Idem est manducare Christum , & credere in Christum . Iansen . harmon . c. 59. q Mat. 26. 26. * In hac enim narratione omnia haec verba , accepit , benedixit , fregit , dedit , vnum accusatiuum b●euiter regunt , Panem . Steph. Durāt . de rit . Eccl. l. 2. c. 38. n. 15. * Deus in Euangelip panem corpus suum appellans . Tertull. contr . Marc. l. 3. c. 19. r Panem in quo g●…iae actae sunt , corpus esse Domini sui . Iren. contr . Valent. l. 4. c 34. s Panis est corpus Christi . Aug. apud Grat. de consecr . d. 2. c. Qui manducant . t Panis , quem fregit Dominus , deditque discipulis , est corpus Dom●ni . Hieron . ad H●dybiam . 〈…〉 . Praecepisti vt credamus , expone vt intelligamus Quomodò est panis corpus euis , & calix , vel quod habet calix , quomodo est sanguis eius ? Ista ideò dicuntur Sacramenta , quia aliud videtur , aliud intelligitur : quod vide . 〈…〉 speciem habet corporalem , quod intelligitur fructum habet spiritualem . Aug. apud Beda in 1 Cor. 10 u Dedit Dominus noster in mensa propriis manibus panem & vinū , in cruce verò manib . militum corpus tradidit vu●nerandum , vt in Apostolis secretius impressa si●cera veritas , et vera sinceritas exponeret gentibus , quomodo vinum et panis caro esse● et sanguis , et quibus rationibus causae effectibus conuenirent , et diuersa nomina vel species ad vnā reducerentur essentiam , et significantia et significata eisdem vocabulis censerentur . Author de Cardinal . Christi oper . c. de vnct . u Ioh. 6. 48. 51. * Corpori quidem symboli nomen imposuit , symbolo verò corporis . Thodoret . dialog . 1. x 1 Cor. 10 4. y Ibi Petra Christus , nobis Christus quod in altati Dei ponitur . Aug. in loan . Tract . 45. z Haec sententia , Hic panis est . corpus meum , aut accipi debet tropicè vt panis sit corpus Christi signifitatiuè , aut est planè absurda et impossibilis : nec enim fieri potest , vt panis sit corpus Christi Bellan . de ●uchar . l. 1. c. 1. a 1 Cor. 10. 16 b Mat. 26. 26. c Benedictio consecrat Ambr. de initiat . myster . c. 9. Prece mystica consecratu● . Aug. de trinit . l. 4. apud Grat , de consecr . d. 2. c. corpus et sang . d 1 Cor. 11. 26. e 1 Cor. 11. 27. f 1 Cor. 11. 28. g Mat. 26. 29. Mar. 14. 25. Ostendit vinū esse , quod benedictum est . Clem. Alex. paedag . l. 2. c. 2. * Vinum fuit in redemptionis nostrae mysterio , cum dixit , non bibā amodò de hoc gel●mine vitis . Aug. de dogmat . Eccles. c. 75. Et Burchard . decret . l. 5. c. 2. “ Fragmenta panis discipulis dedit . Cyril , in Ioan. l. 4. c. 14. “ Vinum fuisse , quod sanguinem suum dixit . Cypr. l. 2. ep . 3. w Quando mysterium hoc tradidit , vinum tradidit . Chrys. in Math. hom . 83. Primū dat panem discipulis suis. Origen in Mat. hom . 12. h Exod. 7. 12. Baculus , i. draco , nomine eius rei ex qua versa , et in quam reuersura . Aug. in Exod. quaest . 21. i Panis conuertitur in corpus Christi . Bellar. de Euchat . l. 3. c. 11. 19. k Corpus Christi ex pane fieri non est absurdum . ibid. c. 24. l Christi corpus ex pane conficiunt sacerdotes . ibid. m Verè corpus illud quod suit crucifixū , factum suit ex pane . ibid. n Nego Christi corpus absolutè à sacerdotibus fieri . ibid. o Corpus Domini in Eucharistia non producitur , sed solum succedit pani . ibid. p Exod. 7. 12. Videbantur esse quod non erant ludificatione venefica . Aug. in Exod. quest . 21. q Exod. 7. 15. r Exod. 4 3. t Ioh. 2. 9. s Exod. 7. 20. u Quod vidistis , panis est & calix ; quod nobis etiam oculi renunciant : quod autem fides vestra postulat instruenda , panis est corpus Christi , & calix est sanguis . Aug. apud Bedam in 1 Cor. 10. v Aliquando ad significationē aliquam fit species vel aliquantulū mansura , sieut serpens , aeneus , vel per acto ministerio transitura , ficut panis ad hoc factus in accipiendo sacramento consumitur , sed quia haec hominibus nota sunt quia per homines fiunt , honorē tanquā religiosa habere possunt , stuporē tanquā mira non possunt . Aug. de Trin. l. 3. c. 10. * Regula est , quod si possumus saluare Scripturas sacras ●er ea quae naturaliter videmus , non debemus ad miraculum , vel ad potentiam diuinam recurrere . Aegidius Hexaemer . l. 2. c. 3. a Rom. 3. 11. b Sacramentum , i. sacrum signum . Aug. de ciuit . l. 20. c. 5. Bern. decoen . Dom. Thom. sum . part . 3. q. 60. art 1. c Signa , cum ad res diuinas pertinent , Sacramenta appellantur . Aug. Epist. 5. d Signū omne aliquid aliud preter se significat . Aug de doct . Christam . l. 3. c. 1. e Sacramenta quoniam signae sunt rerum , aliud existunt , & aliud significant . Aug. contra Maxim . l. 3 c. 22. videt eundem supra ex Beda in 1 Cor. 10. g Miserabilis animae seruitus signa pro rebus accipeie . Aug. de doct . Christ. l. 3. c. 5. h Luk. 24. 39. f In Ecclesia offeruntur panis & vinum , antitypa carnis & sanguinis Christi . Macar . hom . 27. quomodo appellant & Basil. in liturg . Greg. Naz. orat . in Gorgon . Theod. dial . 1. alii passim . i Videmus nec par esse nec simile ; nec carne indutae imagini , nec invisibili deita●i , nec membrorum lineamentis : Est enim ro●undae figurae , & sensu vacans . Epiphan . Serm. anchor . k Per consecrationem fit vt Christi corpus verè & visibilitet adsit super mensam Bellar. de missa . l. 1. c. 12. * Quasi ad singulos quosque cunctantes adhuc voc● corporea vtatur & dicat , Quid turbati estis ? &c. Quid laborat intellectus , vbi magister est aspectus ? Leo. epist. 22. * Vereor ne ipsis sensibus nostris facere videamur iniuriam , quando id loquendo suademus , vbi omnes vires officiumque sermonis facilimè superat euidentia veritatis . Aug. epist. 57. l Col. 3. 1. m Philip. 3. 20. n Act. 3. 21. p Luk. 23. 43. q 2 Cor. 12. 24. r Vnus Iesus Christ , vbio ; perid quod Deus est , in coelo autem per id quod homo Aug. Epist. 57. o August ad Dardā . ep . 57. r Spacia locorum tolle corporibus , nusquam erunt : & quia nusquam erunt , nec erunt . Tolle ipsa corpora qualitatibus corporum , non erit vbi sint , & ideò necesse est vt non sint . Aug. Epist. 57. * Ita loca suis molibus tenent , vt distantibus spaciis simul esse non possiut , Aug. ibid. s Nulla ratione extra nostri est corporis veritatē . Leo. Ep. 72. t Sursum est Dominus , sed etiam hîc est veritas Dominus : Corpus enim Domini in quo resurrexit vno loco esse opottet : veritas eius vbique diffusa est . Aug. in Ioan. tract . 30. * Docemus eundē Christum circumscriptum corpore , incircumscriptum spiritu ; qui loco continetur , & loco non continetur . Greg. Naz. ad Clodon . & apud Thedoret dialog . 1. u Noli dubitare ibi esse hominem Christum , vnde venturus est . Ascendit in coelum ; nec aliunde quam inde venturus est angelica voce testante , quemadmodum ire visus est in coelum . i. in eadem carnis forma atque substantia , cui immortalitatem dedit , naturā non abstulit . Secundum hanc formam non est putandus vbique diffusus . Cauendum est enim , ne ita diuinitatem astruamus hominis , vt veritatem corporis auferamus . Aug. Epist. 57. * Mat 28. 6. * Mat. 28. 20. “ Mat. 26. 11. `` Secundum maiestatem suam , prouidentiam , gratiam , impletur , Ecce ego vobiscum . Secundum carnem verò &c. non semper habebitis vobiscum . Quare ? Quomam ascendit in coelum & non est hic . Aug , in Ioan. tract . 50. * Homo secund . corpus in loco est , & de soco migrat : & cum ad alium lolum venerit , in eo vnde venit , non est . Deus vbique totus est , nec secumd . spatia tenetur locis . Idem in Ioan. tract . 13. a Iube haec perferri per manus sancti Angeli tui in sublime altare muum , in conspectu maieiestatis tuae . Canō Missae . * Mat. 28. 6. b Totus Christus est sub v●raque specie disiunctim . Bellarm. de Euchar. lib. 4. c. 21. * Certum est , quod quam citò species dentis teruntur , tam citò in coelū rapitur corpus Christi . Glos. de consecr . d. 2. c. Trib. 9. d Ipsum immortale corpus minus est in parte quam in toto , August . Epist. 57. c Totum Christi corpus est sub parte speciei . Glos. ad Grat. de consecr . d. 2. c. Qu● manducant . Totum corpus Christi est in qualibet parte hostiae . Innocent . 3. apud Bie●… de Can. Miss . lect . 80. In quolibet puncto sacramenti totum est corpus Christi . Gabr. Biel ibid. e cum sit corpus substanstantia , quantitas eius est in magnitudine molis eius . Ergò distantibus partibus quae simul esse non possunt , quoniam sua quaeque spacia locorum tenent , minores minora , & maiores maiora , non potuit esse in singulis quibusque partibustota vel tanta , sed amplior est quátitas in amplioribus partibus , breuior in breuioribus , & in nulla parte tanta , quanta per totum Aug. ibid. f Rom. 4. 11. Quomdo tenebo absentē ? quomodò in coelum manū mittar , vt ibi sedentem teneam ? Fidem mitte & tenuisti . Parentes tui tenuerunt carne , tu tene corde . Etiam absens praesens est . Secundum praesentiam maiestatis semper habemus Christum . Secundum praesentiam catnis rectè dictum est discipulis , Me semper non habebitis . Math. 26. 11. August . in Ioan. tract . 50. Et idem Epist. 59. Quomodò tangeret , cum ad Patrem ascendiss●t , nisi forte fidei profectu & mentis ascensu ? g Rom. 6. 4. Non ait sepulturam significamus , sed prorsus ait , cōsepulti sumus : Sacramentum ergô tantae rei non visae eiusdem rei vocabulo significauit . Aug. ep . 23. Col. 2. 12. i Tingimur in passione Domini . Tertul. de Bapt. k Habes Christum in praesenti per fidē , in praesenti per signum , in praesenti per baptismatis sacramentum , in praesenti per altaris cibum 8 : potum . Aug. in Ioan. tract . 50. l Nulli est aliquatenus ambigendum , tunc vnumquēque fidelium corporis & sanguinis Domini participem fieri , quando in baptiismate mēbrum Christi efficitur . &c. quando ipse hoc quod illud sacramentum significat , inueni● . Aug. ad Infant . apud Bedam in 1 Cor. 10. * Tolse hyssopum , intinge in sanguine : videat exterminator sanguinem in fronte tua , Hieron . in Psal. 85. m Christiani omni die carnes agni comedunt , i. carnes verbi Dei quotidiè sumunt . Origen . in Gen. hom . 10. n Vide Agnum verum , &c. Iudaei carnali sensu comedant carnes Agni : nos comedamus carnem verbi Dei. Ipse enim dixit , Nisi comederitis carnes meas , &c. Hoc quod modò loquimur , carnes sunt verbi Dei. Idem in Num. hom . 23. o Ioh. 1. 29. p 1 Cor. 5. 7. q Bibere dicimur sanguinē Christi non solum sacramentorum ritu , sed & cum sermones eius recipimus , in quibus vita consistit , sicut ipse dicit , verba quae loquor , spiritus & vita sunt . Orig. in Num. hom . 17. r Ioh. 6. 63. s Quando dicit , Qui non &c. licet & in mysterio possit intelligi : tamen verius corpus Christi & ●anguis eius sermo scripturarum est , doctrina diuina est . Hieron . in Psal. 147. u Illi manducabant panem Dominum : ille panem domini contra Dominum . August . in Ioan. tract . 59. * Quando audimus sermonem Dei & sermo Dei , & caro Christi , & sanguis eius in auribus nostris funditur . Ibid. x Nec isti dicendi sunt manducare corpus Christi , quoniam nec in menbris computandi sunt Christi . Aug. de ciuit . Dei. l. 21. c. 25. y Ipse dicens , Qui manducat , &c. loan . 6. Ostenditquid ●it non sacramento tenus , sed reuerâ corpus Christi manducare , &c. q. d. Qui non in me manet , & in quo ego non man●o , non se dicat aut existimet manducare corpus meum , aut bibere sanguinem meum . Ibid. 2 Escam vitae accipit , & aeternitatis poculum bibit , qui in Christo manet , & cuius Christus habitator est . Aug. in senten . 139. * Qui discordat à Christo , nec carnem eius manducat , nec sanguinem bibit , etiam si tantae rei sacramentum ad iudicium suae praesumptionis quotidiè indifferenter accipiat , Ibid. a Qui manducant & bibunt Christum , vitam manducant & bibunt . Illum ●●nducare est refici : illum bibere est vivere . Quod in sacramento visibiliter sumit●● , in ipsa veritate spiritualiter manducatur & bibitur . Aug. apud . Grat. de consecr . dist . 2. c. Qui mand . b Iste cibus & potus eos à quibus sumitur immortales veraciter & in corruptibiles facit . Hoc est ergo manducare illam carnem & illum potum biber● , in Christo manere & illum m●…nentem in se habere . Ac per hoc , qui non manet in Christo , & in qui non mane● Christus , proculdubio non manducat spiritualiter ca●… eius , nec bibit eius sanguinem , licet carnaliter & visibiliter premat dentibus sacramentum corpotis Christi Aug. in Ioan. tract . 26. c Et haec quidem de typico symbolicoque corpore . Multa porrò & de ipso verbo dici possunt , quod factum est caro verusque cibus , quem qui comederit , omninò viuet in aeternum , quem nullus malus potest edere . Etinim si fieri posset , vt qui malus adhuc perseueret , edat verbum factum ca●em , cum sit verb● & panis viuus , nequ●que scriptum fuisset ; Quisquis ederit panem hunc , viuet in aeternum . Origen in Math. 15. d Ioh. 6. 58. e Mat. 26. 26. Mar. 14. 22. Luk. 22. 19. 1 Cor. 11. 24. f 1 Cor. 10. 16. g Bellar. de Miss . l. 2. c. 10. Nicol. Pp. de consecr . d. 2. c. Ego Bereng . Biel in Can. Miss . lect 80. Durand ration . diuin . l. 4. part . 2. in 6. part . Can. & Durant . ex Bestarione de rit . Eccles. l. 2. c. 38. h 1 Cor. 11 , 24. i Dominus voluit conterere cum . Hieron . Esa. 53. 10. k Totu Christi corpus singu●● accipiunt . Gabr. Bie●… in Can. Miss . lect . 80. l Nec quando manducamus , partes de illo facimus . Et quidem in sacramento sic fit ; & norunt fideles quemadmodum manducent carnē Christi . Vnusquisque accipit partē suam . Vnde & ipsa gratia partes vocantur . Per partes manducatur in sacramento , & man●t integer totus in coelo , manet integer totus in corde tuo . Aug. de verb. Euang. apud Grat. de conscr . d. 2. c. Qui mand . & apud Bedam in 1 Cor , 10. Quae Durandus etiam ex Gregorio citat rational . diuin . l. 4. p 2. in 6. p. Can. m Supra , eadē dist . Ego Bereng . contr . Gloss. ad c. Qui mand . n Glorificatum corpus laesionem aliquam pati non potest Ibid. o Nominibus pa●tium appellatur corpus & sanguis Christi , vel ipsae species quae per partes diuiduntur vocantur corpus & sanguis Christi , scil . significanti mysterio . Gloss. Ibid. p Mat. 26. 26. q Christus prius consecrauit , quàm fregit , & benedicendo consecrauit . Durant . de rit . Eccles. l. 2. c. 38. num . 15. r Innocent . Pp. apud Gabr. Biel lect . 39. * Fragmenta panis discipulis dedit . Cyril . in Iohan. lib. 4. cap. 14. s Corpus Christi si frāgeretur & diuideretur , corrumperetur , quod est impossibile , cū sit impassibile . Gabr. Biel. lect 80. “ Vide Durand . rational . diuin lib. 4. part . 2. in 6. part . Canon . * Color , sapor & pondus . Hostiens . sum . l. 3. de conser . altar . num . 17. t Nicol Pp. vbi supra . u Ioh. 19 36. Exod. 12. 46. v Psal. 34 20. x Psal. 22. 16. y Ioh. 20. 25. z Quis tam stultus est , vt id quo vescitur , credat esse Deum ? Cic. de nat . Deor. * Theodor in Leuit. qaest . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a Si ad res ipsas , quibus sacramenta tractantur , animum conferamus , quis nesciat eas esse corruptibiles ? Si ad id , quod per illas ●es agitur , quis non videat , non posse corump● ? Aug. de Bapt. l. 3. c. 10. b Qualiter tenere debemus in sacramentis , te ex ordine nos decet instruere . Clem. Pp. epist. ad Iacob . fratrē Dom. c Reliquias fragmentorū corporis Domini custodire debent , ne qua putredo in sacrario inueniatur , ne portioni c●●poris Domini grauis inferatur iniutia . Clem. Ibid. * Ne murium stercora inter fragmēta portionis Dominicae appareant . Clem. Ibid. “ Col. 6. 22. e Panis ad hoc factus in aceipiendo sacramento consumitur . Aug. de Trinit . l. 3. c. 10. f Nulla panem hunc multitudo consumit , nulla antiquitate veterascit . Autor . de cardin . Christi oper . c. de coen . Dom. g Reficit nec deficit : sumitur , nec consumitur tamen . Ex Aug. Beda . in 1 Cor. 10. & Aug. in Ioan. tract . 13. & de vers . 27. * Ioh. 6. 27. h Aug. de peccat . merit . & remiss . l. 2. c. 26. Euagr. histor . l. 4. c. 34. Niceph. hister . l. 17. c. 25. & Concil . Matiscon . 2● can . 6. i Hesych . in Leuit. l. 2. c. 8. & Bern. epist 88. d Vinum conseruari non potest , quin acescat . Bellar. de Pont. Rom. l. 4. c. 14. k Exod. 12. 10. l Omne sacrificiū sordida vetustate perditum , igne comburendum est . Burchard . decret . l. 5 ▪ c. 50. ex Conc. Aur. c. 5. m Vel integrum , & in eo vermis , vel à vermibus consumptum . Durand . rat . diuin l. 4. de 〈…〉 part . Can. o Si casu gulae Eucharistiam euomuerit . Missal . in cautel . p Incineretur . Ibid. & Du●and . Ibid. q Contritum cum vino sumatur , nisi horror sit sumere . Duran . r Iuxta altare recondatur . Missal . pro reliquiis custodiatur . Durand . s Si canes lambuerint , vel à canibus consumitur , poeniteat 100 dies . Burch . l. 5. c. 48 , 49. ex Poenitent . Theodor. & Rom. t Petr. de Lap. resol . dub . cap. 7 ▪ art . 3. dub . 7. apud Viret . de sacrif . Miss . l. 3. c. 17. h Si corpus Christi infirmo datum rejicitur . Durand . Ibid. p Mat. 15. 17. q Mark. 7. 19. r 1 Tim. 4. 4. s Ista ciborum sanctificatio non efficit , vt quod in os intrauerit , non in ventrem vadat , & in secessum emittatur per corruptionem : vnde ad aliam escam quae non corrumpitur exhortatur nos Dominus . August . de peccat . mer. l. 2. c. 26. t Ioh. 6. 27. u De typico symbolicoque corpore . Origen . x Quod si quicquid ingreditur , &c. & ille cibus qui sanctificatur per verbum Dei perque obsecrationem iuxta id quod habet materiale in ventrem abit , & in secessum eiicitur . Nec materia panis , sed precatio quae illi adiicitur & super illum dictus sermo efficit vt profit non indignè Domino comedenti illum . Origen . in Mat. c. 15. y Non iste panis est , qui vadit in corpus , sed panis vitae aeternae , qui animae substátiam fulcit . Ambr. apud Grat. de confecr . dist . 2. c. Non iste . z Non hoc corpus quod videtis māducaturi estis , & bibituri illum sanguinem , quem fusuri sunt qui me crucifigent . Sacramentum aliquod vobis commendavi : spiritualiter intellectum viuificabit vos . Aug. in Psal. 98. * Nihil absurdius fingi potest , quàm Eucharistiâ nutriri mortalem substantiam corporis nostri , & cibum esse ventris non mentis Eucharistiam . Bellar. de Euchar. l 2. c 4. a Aures piae hoc abhorrent audi●e , quod in ventre muris vel in cloaca sit corpus Christi . Bonauent . in 4. Sent. dist . 13. quaest . 2. art . 1. apud Aftesan . sum . part . 4. tit . 17. quaest . 2. b Si canis , vel porcus deglutiret hostiam consecratam integram , non video quare vel quomodo corpus Domini non trai●ceretur in ventrem canis vel porci . Alex. Ales , sum . part . 4. quaest . 3. mem . 1. art . 2. c Brutum animal per accidens corpus Christi manducat . Thom. sum . part . 3. quaest . 80. art . 3. d Etiamsi mus vel canis hostiam consecratā manducet , substantia corporis Christi non desinit esse sub specibus , &c. sicut etiam , s● proiiceretur in ●utum . Thom. Ibid. e Si dicatur , quod sumat , non est m●gnum inconueniens , cum sceleratissimi homines istud sumant . Glos. ad Grat. de consecr . dist . 2. c. Qui benè . f Nemo carnē illam manducat , nisi priùs adorauerit . Aug. in Psal. 98. g Iumentū corpus Christi suppliciter adorauit . Bellarm. de Euchar. l. 3. c. 8. ex Antonin . sum . hist. part . 3. tit . 24. c. 3. Sect. 2. & Sur. tom . 3. in vita Anton●● de Padua . h Quid à mure comeditur cum sacramentum corroditur ? Lomb. sent . l. 4. dist . 13. A. i Deus nouit . Ibid. k Dici potest , quod corpus Christi à brutis non sumitur , quamuis videatur . Ibib. m Quam citò mus rodit , corpus Christi esse desinit . Bonauent . in sent . l. 4. d. 13. p. 1. q. 2. art . 1. & Astesan . sum l. 4. tit . 17. q. 2. n Panis miraculosè reuertitur . Innocent . de Miss . l. 4. c. 11. & Fortalit . fid . lib. 3. consid . 6. imposs . 17. o Et haec opinio communior est , & honestior . Astesan . Ibid. p Angelicus Doctor . l Hîc Magister non tenetur . Censur Paris . q Benè scrip sisti de me , Thoma . Erphurd . de fact . memor . c. 9. 5. r Quidā dixerunt , quod statim dum sacramentum tangitur à mure vel cane , desinit ibi esse corpus Christi . Sed hoc derogat veritati sacramenti . Thō . sum . part . 3. q. 80. a. 3. Durand . in sent . lib. 4. dist . 11. quaest . 3. Non oportet difficu tates fidei difficultatibus superaddere ; quin potius iuxta documentum Scripturae conandum est obscuritates elucidare . Et ideò , ex quo vnus modus est clarè possibilis & intelligibilis , alius antem non est intelligibilis , videretur probabiliter quod ille qui est possibilis & intelligibilis , est et eligendus & tenendus . Notes for div A01532-e14870 N. P. T. G. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph. in sympos . Et inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoph . in ●quitib . b Magna eruditione , ac iudicio maturo Scriptum . Tho. Gozeus S. Theol. Profess . Louan . & lib. Visitat . c Communi doctorum virorū iudicio . Io. Molan . Cen●or Apostolicus & Regius . d Marnix Beehiue . e Hundred merry Tales f Poggii facet . * H. Steph. apolog . for Herod . l. 1. c. 39. g Non paru● schis●●ate diuidūtur , quide mysterio corporis sanguinisque Christi non eadem sentientes eloquuntur . Bertram praefat . ad Carol. Imper . h Vir in diuinis Scripturis valdè peritus , & in literis disciplinarum secularium egregiè doctus ; nec minus vi●â quàm doctrinâ in signis . Trithem . in Catalog . i Appar●t quod multâ inter se differentiâ separatur ; quantum est inter pignus , & eam rem pro qua pignus traditur ; inter imaginem , & rem cuiu● est imago ; inter speciem , & veritatem . Bertrā . de corp . & sang . Dom. quaest . 2. k Index Expurgat . Belgic . in tit . B. l Excogitato commento persaepe negamus , & commodum eis sensum affingimus . m Ne haeretici ogganniant , nos antiquitatem pro ipsis sacientē ex●●ere & prohibe●● . n Intercipere scripta , & publicam velle submergere lectionē , non est Deos defendere , sed veritatis testificationem timere . Arnob. contr . gent. lib. 3. o Gelasii Episcopi Romani , &c. Biblioth . Patrū à Margar. la Bigne 2. edit . Paris . 1589. tom . 4. Et ib. in margine , Gelasius 1. Afer . anno Dom. 564. p Sic enim in edit . Basil. 1528 & Tigur . 15●1 . q Bellar. de Euchar. lib. 2. cap. 27. Quāquā de Rom. Pont. l. 4. c. 10. haesitantius idem , vel Gennadii vel Gelasii Caesariensis . r Baron . ●…nal . tom . 6. anno 496. Opus illud Gelasio Palestino nullo modo potest asscribi . s Baron . ibid. Sed & Greg. de Valent. de Transsub . l. 〈…〉 . c. 7. & C●● . loc . com . l ▪ 〈…〉 . c. 8. s Ge●nad . in Catalog . Et cum eodem consentiunt Anastasius , Platina , P●ilip . Bergom . Trithem . & alii . t Athanas ▪ ●…mine contra Anomaeos d●alog . 2. quos Maximo ttibui restatur ▪ Schottus ad . Photium . Chrys. contr . Ancmaeos . hom . 2. Aug. de haeres . c. 54 dissimilem per omnia p●…i asserentes filium . Socrat. hist. Eccles. l. 2. c. 45. & Sozom , hist l. 4. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v Theod. haeres . fabul . l. 4. Enagr . hist. l. 2. c. 16. Thedor . Rhaet . de hae●●l . Isidor . Orig. l. 8. c. 5. Humanem naturam à diuina absorptam . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pho● . bibliot . cod . 89. Et. ibid. de altero . illo ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid cod 102 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. e Cum sedem Apostolicam vestra dilectio vnanimiter teneat , constāter praedicet , sapienter defendat , &c. f Fulgentius qui codem ●●mpore vixit , &c. Gelas●… Papae absque ulla dubitatione adscrihit . Henr. Spondan . epi●om . Baron . not . ad ann . 496. g Beatae memoriae Papa Gelasius . Fulgent . ad Ferrand . respons . 2. h Ioan Pp. 2. non 1. in epist. contr . ●utych . in Biblioth . Pa●r . ●om . 4. edit . 2. i Spondan . vbi sup . u Marc. Vd. ser. Catalog . Codic . MS. apud Posseuin . Quem Cytillum esse puto . x Aug. de verb. dom . serm . 28. y Ambr. de sacram . lib. 5 cap. 4. a Vt pseude●igrapha videntur à Ph●ti● n●tari . Posseui● ▪ i● apparat . b Caietan 〈…〉 Act. 17. c 〈…〉 schol ▪ ad ●ieron ▪ de Scrip. Eccl●… & in decla●● a●… Paris . cens . d Valla in Act. 17. & Erasm. praefat . ad paraphras . in 1 Cor. e Sed sit apo●… , ●t est absque controue●●ia , 〈…〉 Quod diuus Andreas locutus ad Patres Memoratur , &c. Wh●… diacos . M●… . f Falsò tribuitur Cypriano . Posseuin . in apparat . g Non esse stylus arguit . Erasm. not . in 〈…〉 . h Cypriani . non est , Po. 〈…〉 de Commun . sub vtr . spec . i Au●… ▪ ris Cypriano , imò & Augustino posterioris . Beliarm . de am●… . grat . l. 6. c. 2. 〈…〉 ▪ ●or ignoratur . Bellar. de script . Eccles. l Baron . annal . tom . 6. m Sixt. Senēs . bibloth . l. 4. n Apud nonnullos dubiae su●… , sc●ipturae , vel etiam supposi●… . Bellar. de saerā . confi●… . l. 2. c. 7. o Licet non sit certum an sint illi quorū no●ina praeferunt . Ibid. p Reuera 〈…〉 , s●… , Emiss● non po●u●e ess● 〈…〉 Bellrr . in recogni●● & d● Euchar. l. 2. c. 30. q Reuera no● est Cyp● . Idem de confirm . l. 2. 〈…〉 . 7. & de E●●ha● . l. 〈…〉 . c. 13● r In Respon● . ●d Apolog. Card. Bellar. 〈…〉 . Praefat. monitor . Se●…nis Princip . Iacobi Reg. cap. 1. s Diuis . 4. § 1. t Ibid. u Ibid. x Ibid. §. 4. y Diuis . 6. §. 3. z Ibid. a Ibid. b Ibid. ad Arg. 2. c Diuis . 8. §. 1. d Ibid. §. 3. e Diuis . 9. §. 1. f Diuis . 11. §. 4. g Diuis . 14. §. 1. h Ibid. §. 3. i Diuis . 14. §. 3. k Ibid. §. 1. l Ibid. §. 4. m Ibid. §. 8. n Diuis . 4. §. 2. o Diuis . 14. §. 8. p Diuis . 35. §. 1. q Ibid. §. 2. r Diuis . 6. §. 2. s Diuis . 13. §. 1. s Diuis . 14. §. 5. t Ibid. §. 7. u Ibid. §. 8. x Ibid. y Ibi. §. 11. z Ibid. §. 12. * Diuis . 8. §. 1. N. P. a Gen. 41. 26. b Apoc. 17. 1● . c 1. Cor. 10. 4. d Lib. 1. de Euchar c. 11. e S. Ambros. de myster . cap. 9. f Lib. 4. de Sacram. g S. August . Serm. 28. de verb. Dom. h Cyril . Catech . 4. mystagog . i S. Chrysost. homil . 60. ad popul . Antioch . T. G. k Gen. 41. 26. l Apoc. 17. 12 m 1 Cor. 10. 4. n Math. 26. 27 , 28. Mark. 14. 23 , 24. Luke 22. 20. o 1. Cor. 11. 25. p Luk. 2● . 20. 1. Cor 11. 21. q Math. 26. 27 , 8. Mark. 14. 24. r 1. Cor. 10. 3 , 4. s Non dicit , Petra significabat Christum ; sed , Petra erat Christus . Aug. in Leu. q. 57. & Beda ; & Haimo in 1. Cor. 11. Petra i●m erat in creatura , & per actionis modum nuncupata est nomine . Christi , quem significabat : sicut & Isaac Christus erat , cum ad se immolandum ligna portabat . Idem Aug. de Trinit . lib. 2. cap. 6. t Aug. in Ioan. tract . 45. u Caietan . in Thom. part . 3. quaest . 57. art . 1. x Apoc. 17. 12 y Gen. 41. 26. a Mat. 28 9. b 1 Cor. ●1 . 24 , 26 , 27 , 28. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chry●●st . in 1 Cor. hom 7. Idem fere Aug. de doct . Christ. l. 3. c. 1. & contr . Max. l. 3. c. 22 , d Aug. in Leuit q. 57. & epist. 23. & ep . 102. & ad Simplic . l. 2. q. 3. & in Ioā . tract . 63. e Autor de Cardin. Christi oper . serm . de Coen . Heruaeus sub Anselmi nomine in 1 Cor. 10. Thom. de differ . verb. diuin . & human . &c. f Gen. 17. 13. g Exod. 1● . 11. h 1 Cor. 10. 4. i Ti. 〈…〉 . 5. k Sicut secundum quendam modum sacramentum corpotis Christ● corpus Christi est , sacramentum sanguinis Christi , sanguis Christi●st ; ita sacramentum fidei fides est . Aug. ep . 23. l Theodoret. dialog . 1. m Ezec. 5. 5. n 1. Co. 10. 4 * Yea some of them in effect confesse the one to be as well possible as the other : Ante incarnationem Christi potuit . Eucharistia fuisse ita vera sicut nunc . Et tum fuisset sub speciebu● verum & idē corpus Christi illud quod sumptum est de virgine sicut modò . &c. Gabr. Biel. in Can. Miss . lect . 47. o Thom. Aqui . contr . Gent. l. 1. c. 48 p Est impossibile quod panis sit corpus Christi . Gloss. ad Grat. de conscr . d. 2. c. Panis est q Impossibilis est planè haec sententia , nisi tropic è accipiatur . Bellar. de Euchar . l. 1. c. 1. r Gabr. Biel. in Can. Miss . lect . 80. s Thon . Aq. sum . part 3. q. 81. art . 3. t Idem ibid. q. ●7 . a. 1. u Ibid. q. 76. a. 8. x Ibid. art . 6. y Ibid. q. 75. art . 2. “ Ibid. q. 76. a. 6. “ Bellar. de Euchar. l. 3. c. 16. * Thom. sum . p. 3. q. 75. a. 3. z Ibid. a. 2. a 1 Cor. 15. 3● b Gal. 2. 19. c Gal. 3. 1. d Vide Drus. quaest . l. 2. q. 39 & Paul. Rieium de anima coeli . e Psal. 19. 1. f Luk. 16. 24. * In vltimo instanti , in quo pro●ertur vox vltima , ponitur effectus verborū in esse . Bellar. de Euchar. l 1. c. 11. g Vno spiritu . tractim dicat . Cu●tel . Miss . in Missali . h Ad haec dico , quod per hanc dictionē , Hoc , nihil demonst●a●ur . Glos. ad Gr●t . de conscr . d. 2. c. Timorem & alii nonnulli apud Durand . ration . diuin . l 4. part . 2. in 6. part . Canon . i Si substantia panis fuisset adhuc , quando Christus offerebat Apostolis cibum illum coelestem , pronomen , Hoc , demonstra●●e● panem , & de pane dixis●et , quod esset corpus suum , &c. quod ' est impossibile . Christ. de Cap. Font. de necess . correct . schol . Theol. ad Sixt. 5. Pp. l. 1. c. 2. i Vide Rob. Coqui Censurā Patrum . edit . 2. k Cum reliquis paene omnibus Posseuin . apparat . l Vt sint quae erant , & in aliud commutentur . Ambr. de sacram . l. 4. c. 4. citatus etiam à Lumbard . sentent . l. 4. d. 20. D. & Tho. Aqui. sum . p. 3. q. 7 8. a. 4. m De sacram . l. 4. c. 4. n De myster . c. 9. o Ante benedictionem alia species nominatur ; post consecrationē corpus Christi significatur . p De sacram . l. 4. c. 4. q Speciem sanguinis non video ; sed habet similitudinem r Similinudinem pretiosi sanguinis bibis . s Didicisti ergò , quia quod accipis , corpus est Christi . * De sacram . l. 4. c. 4. Tu ipse ante fuisti ; sed era● vetus creatura : Posteaquam consecratus es , noua creatura esse cepisti . * Tam vetustatem hominis quam nouitatem ad moralem non substantialem differentiam pertinere defend●mus . Tertul. de resurr . carn . u De sacram . l. 4. c. 5. x Quod est figura corporis & sanguinis . D. n. l. c. y Ibid. c. 5. 2 Sicut suscipere dignatus es munera Abel , & sacrificiū Abrahae . a Bellar. de scrip . Eccles. b Baron annal . tom . 4. c Eras. in censur d Louaniens . in censur . append tom . 10. e Deut. 5. 3. Ier. 3. 22 , 23. Hos. 6. 6. Non enim Dominus respuit sacrificia ; sed non vult illa , si ab●que miserico●dia sint . Bellarm. de Euchar. l. 1. c. 7. f Math. 26. 26. g Ipse se portabat quod●m modo . Aug. ibid. conc . 2. h Sacramenta plae●unque etiam ipsarum rerum nomina accipiunt , &c. Ergò secundū quendam modum sacramentum corporis Christi ; corpus Christi est . Aug. epist. 23. i Aug. de ver . Dom. Serm. 3● . k Panem quē Dominus gestauit in manibus . l Ipsam coenam fide quotidiè manducamus : credimus in Christum quem fide accipimus . Modicū accipimus , & in corde saginamur . m Lensorus de purgator . Eckius hom . 2. Dominic . 3. Aduent . Peres . de tradit . & alii . n Bellarm. censur . apud Posseui● . o Baron annal . tom . 5. ann . 420. & in Martyrolog . Rom. Sept. 30. p Posseuin . in appar . tom . 2. in August . q Catech. 4. & 10. & 13. r L●●●um crucis testatur apud nos apparens , vsque ad hodiernum diem , & apud illos , qui secundum fidem ex ilio capie●tes , hinc uniuersum orbem ferè iam replerunt . Catech. 10. r Baron . annal . tom . 3. an . 326. t Ios. Simler . in Biblioth . & Gretz . contra . Petr. Molin . u Magdeburgen● . Centur . 8. cap. 10. x Vernier . in magn . & vniuers . concil . y Vide Eckium vbi sup . a Catech. mystag . 4. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Catech. mystag . 3. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Autor de initiat . myst . c. 〈…〉 . h Quid vidisti ? Aqu●s . Sed non solas , &c. i Non solis corporis tui credas oculis : magis videtur quod non videtur . k Chrysost. in Math. Lat. Serm. 83. Greg. Serm. 8● . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Chrysost. in Math. Lat. Serm. 51. Grae. Serm. 50. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Erat posthae duplex Elias ille : Et erat sursum Elias , & deorsum Elias . v 2. King. 2. 5 x Mal. 4. 5. y Luk. 1. 15. z Math. 11. 14 a Aug. in Ioan. tract . 4. b Ioh. 1. 21. c Math. 17. 12 , 13. d Chrysost. in 1. Cor. homil . 24. e Secundum quendam modum sacramentum corporis Christi corpus Christi est . Aug. ep . 23. N. P. f Lib 2. de Euchar. T. G. g Bellarm. de Euchar. lib. 3. cap. 10. h Scotus in sent . l 4. dist . 11. quaest . 3. i Cameracens . ibid. k Bellar. de Euchar. l. 3. c. 23. l Non est omnino improbabile . m Etiamsi Scriptura , quā nos adduximus , videatur tam clar● , vt possit cogere hominem non prote●uum , tamen an ita si● meritò dubitar● potest , cū homines doctissin●i , ac acutissimi , &c. contrar . sentiant . N. P. n In cap. 11. ad Cor. 1. T. G. * Not vnlike Hugo Card. on Luke 〈…〉 . Hic est calix in sanguine m●o , i. sanguis meus in calice . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. demonstr . l. 〈…〉 . c. 6. Chrysost. nomine in Psal. 95. & alii . p Chrysost. vt supr . q Loquendū cum multis : sentiendum cum paucis . r Vtendum planè sermone , vt nūmo , cuius publica forma est . Quintil. institut . ● . 1. c. 10. f For from Bellarmine also ( it seemeth ) he hath this : who to those two significations of a Testament de Euchar . l. 1. c. 11. which all acknowledge : addeth this third , pro bonis à testatore legatis . de Euchar . l. 4. c. 19. s Ex Psal. 23. 5. Hieron . ad Hedyb . q. 2. Ruffin . in Psal. 22. Ambr. in Psal. 1 ●8 . serm . 21. & alii . t Aquin sum . part . 3 quaest . 77. art . 6. u Albeit the whore of Babylon be said to be drunke with blood . Apoc. 17. 6. * Mat. 26. 19. x Gen. 49. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sirac . 50. 16. 1 Mac 6. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . ad Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. ●…ex . paed . l. 1. c. 6. Vinum sanguinem terrae dixit Androcydes apud Plin. hist. nat . l. 14. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . H●liod . apud Fulgent . mythol . l. 〈…〉 . c. 〈…〉 . ●…um vuarū sanguis , cruentus liquor , purpura potabilis , violeum nectar . Cassod . v●r . l. 12. a Aug. ad simplic . lib. 〈…〉 . quaest . 3. * Hic calix est nouum Testamentum , i calix quem vobis trado nouum Test. significat , vt Fulgent . vel nouum Test , confirmat . Haimo in 1 Cor. 11. * Nihil nisi symbolum reuocans ad memoriam Christi Passionem . Bellar. de Euchar. l. 1. c. 〈…〉 . “ Sigillum obsignans & confirmans promissionem verbo factam . Ibid. l. 1. c. 1. b Mat. 2● . 8. * Eorum consecratio ab incantationis specie nihil differt . d Transubstantiatio cōmentum Diaboli . e Nuda signa . f Non tamen quasi pane inclusum , aut signo visibili ●ocanter affixum . &c. d Mera fimiae ae mulatio , & actio histrionica . g 1 Cor. 10. 3 , 4. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyq . hist. lib. 4. That which Rib●ra the Iesuite also obserueth in Apoc. 14. 〈…〉 . Pervulgatum est in Scriptura , vt figura nomen habeat rei figuratae . i Gelas. Papa apud Grat. de consecrat . dist . 2. c. Comperi●us . Sine grandi sacrilegio non potest prouenire * And this also after Morman apud Rid ●eium de Coe● . Dom. hath Bellarmine de Euchar. l. 2. c. 27. And it is as good that that he saith else-where that the Accidents are as Substances in the Sacrament . de Euchar. l. 〈…〉 . c. 2. k Maledicta glossa , quae corrumpit textum . l Statuimus . i. abrogamus . Gloss. ad Grat. dist . 4. c. Statu●mus . Et Gloss. ad Cod. lib. 3. de Iudicus leg . Quoties . Quo magis i. quo minus . Et Alciat . parerg . l. 7. c. 13. Imperare , 〈…〉 . parere , teste Duareno disput . l. 1. c. 34. m Idem prorsus docent . Bellarm. de Euchar. lib. 2. cap. 27. * Quomodò Canus Autorem Legendae ( vt● appellant ) Aureae , ait hominem fuisse ferr●i oris & plumbei cordis . Loc. com . l. 11. c. 6. Reg. 〈…〉 . Sed & frontis aereae , vel aheneae , rectissimè addidisset . n Post resurrectionem amisit humanitas naturam suam ; & accepit caro mutationem in naturam diuinitatis . o Theodoret. Dialog . 2. qui & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You may if you will in steed of Orthodoxe and Heretike put Protestant and Papist . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . “ Quomodo Tertull. adv . Hermog . Adoro plenitudmē Scripturarum . Et Aug. Ep. 164 : Baptismum Christi vbique veneramur . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p Ioh. 6. 35. q Heb. 13. 8. r Theodoret Dialog . 1. qui & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s Ioh. 15. 1. t Ioh. 19. 34. u Gen. 49. 11. Hinc Tertull. contr . Marc. l. 4. Ita & ●unc sanguinem suum in vino consecrauit , qui tunc vinum in sangine figurauit . x Ioh. 12. 24. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . '' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y Ioh. 6. 32 , 33 , 35. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z Matth. 26. 26 , 28. * Ioh. 6. 51. a Gen. 14. 18. Quo loco tamen vulg . versio , non , Obtulit , sed , Protulit . Et Card. Caietan . in Gen. Nihil scribitur hîc de sacrificio seu de oblatione , sed de prolatione , qua● Iosephus dicit factam ad reficiendum victores . b Vide Bellar. de missa . l. 〈…〉 . c. 24. & 25. & Rhemens . in Heb. 7. 12 , 17. c Rhemens . ibid. d Offertur sub sacerdote Christo quod protulit Melchisedech . Aug. de ciuit . Dei l. 17. c. 17. i. panes & vinum : vt Theodoret. in Psal. 109. Vide & Clem. Strom. l. 4. Tertull. adv . Iudaeos . Chrysost. in Gen. hom . 34. &c. e Accidentia tamen mera nutrire corpora humana ; & Species tantumdem facere quantum alias substantias , asserunt Patres Inquisitores in Indic . Belg. expurg . lit . B. Nec id mirum esse debet : cum Bellarm. de Euchar. l. 1. c. 2. non accidentium sed substantiae rationem velit habere , vti sunt in Sacramento . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Corpus ergò substantia vocandū : Accidentia , non substantias , nominate cōuenit , quae corpori & accidunt & recedunt . Theodoret , dialog . 2. g Super vacuis laborat impendiis qui solem certat facibus adiuuare . Anaclet , apud Grat. c. 6. q. 1. In rebus vero apertis argumentari tam sit stultum , quam in clarissimum Solem mortale Iumen inferre . Quintil. institut . l. 5. c. 12. h Ipsius solis radio putes scriptum ; ita claret . Tertul. de resurr . car . i Professor Theologiae eminentissimus . k Luculentisma & planè diuina . l Aurea opuscula . * Nam Papa virtualiter est tota Ecclesia . Herv . de potest Papae . Vide Bellar. de Concil . & Eccles. l. 1. c. 18. Sed & Georg. Dounam Derens. Ep. de Papa Antichrist . l. 4. c. 6. N. P. m S. Dennis Hierch . Eccles . cap. 3. part . 3. n Patres in votis primi Nicen. Con● . T. G. i Yet I remēber now that the Marginall notes were of mine owne writing ; which peraduenture occasioned his gird at mine hand . k Dic aliquē , dic , Quinti●●ane , colorem . Iuven. sat , 6. l Illum esse de quo in Actis fit mentio , soli , in hac luce literarum , imperiti , & cum linguae Graecae , tum antiquitatis Ecclesiasticae penitus rudes audent affirmare . Casaub , ad Baron . annal . exerc . 16. ss . 43. m Scripta Dionys●i ante tempora B. Georgij non videntur fuisse cog●ita mundo Bellarm. in Indic . Scrip. MS. apud Rob. Cocum in Cens. Patr. Qui & u●dendus de Dionysio isto . Et Anastasius Biblioth , ad Carol , Reg. apud Andr. Riuet . in specim . Critit . l. 1. c. 9. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p Dithyrambos concinit . Ma●sil . Fi●in . Genus dicendi cothurno Tragi●o vel Dithyrambicis ampullis non multum distat . Casaub. vbi sub . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. 18. De his rebus magno supercilio pronuncians , de quibus Paulus è coelo tertio reuersus non ausus est hiscere . Eras. de ver . Theol. r Iren. cōt . Valent . l. 2. c. 55. Cyril . nomi . catech . mystag . 2. Aug. enchit . c. 58. De Athanasio vide Sixt. sen. biblioth l. 3. de Greg. & Bern. Eckium hom . 4. de Michael . & Riber in Heb. c. 1. s 〈…〉 Cor. 11. 20. vide Casaub. ad Baron . exer . 16. sect . 32. t Caluinistae sinè scripturae autoritate , sine veterum exemplo , si●e ratione , sine iudici● coenam vocant . Maldonat . in Math. c. 26. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z Ad festum ipsum perinde ac vita praeditum refert . * Ad Christum spi●itale Pascha per acclamationem dirigit . f O qua , quae Sacramentum Christi esse mesuisti : quae omnia lauas , nec lauaris . Ambr. in Lue. l. 10. c. 22. g Tu incipis prima , tu cōples perfecta mysteria . A te principium ; in te finis . vel potius tu facis vt finem nesciamus , &c h O aue , Crux , spes vnica : Hoc passionis tempore , Auge piis iustitiam ; Reisque dona veniam . i Gabr. Vasquez de Adorat . l. 2. c. 4. dis . 3. num . 430. & Bellar. de cult . Sanct. l. 2. c. 24. k Thom. Aq. summ par . 3. quae . 25. art . 4. Crux adoratur adoratione latriae . l Salue sancta facies nostri Seruatoris , Impressa panniculo niuei candoris , Dataque Veronicae signum ob amoris : Nos ab omni macula purga vitiorum : Atque nos consortio iunge beatorum , &c. Oratio à loanne Pp. 22. instituta . Antidot . animae . m O veneranda Zona , fac nos haeredes aeternae & beatae vitae , &c. Oratio ab Euthymio composita . n O quam magna & mira petit a veneranda Zona . Lipoman . o Crucem alloquimur & deprecamur quasi ipsum crucifixum . Thom. vbi sup . p Sic concionatores alloquuntur imaginem crucifixi , &c. Bellar de imagin . c. 23. q Tu nos redemisti , &c. r Dicuntur Christo , cuius imago vicem gerit . s Ex Aug. de ciuit lib. 18. c. 28. Bed. in 1. Cor. 10. t Omnia significantia videntur quodammodo earum rerum quas significant sustinere personas . u At certè purus panis non supra nos est . Bellarm. de Euch. l. 2. c. 3. x Bellarm. Ibid. y Pontifex quod hostiam salutarem quae supra ipsum est litet , &c. z Se excusat ad ipsum exclamans , &c. a Perionii versio à Lansselio Soc. Ies. subornata & suppleta . b Dionys. Hierarch Eccles cap. 3. part . 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sacrificium quod signis continetur . Lauss . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diuinorum operū laudes . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De sacrificio quod ipsius dignitatem superat se purgat . Laus . * It is vsed by this Author oft . speaking of Baptism . chap. 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Corpus Christi , siue Christus , ibi videt & audit , quamuis non loquitur , ne deprehendatur . Bonauent . in sent . I. 4. dist . 10. quaest . 2. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 2. Cor. 2. 16. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vt Math. 3. 11 & 8. 8. Luke 3. 17. & 7. 6. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Maxim. Schol. in Hierarch . Eccles. c. 3. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Maxim. ibid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in interpret . nom . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in schol . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in cap 4. d Dionys. eccles . hierar . c. 4 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Maxim in lib de diuin . nomin . c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Non iam communi pani , &c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin. apolog . 2. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyril catech . myst . 3. * Non iam aqua communis . Chrysost. hom . in Psal. 22. & Greg. Nyssen , de Baptism . 〈…〉 Irenaeus contr . Valent. l. 4. c , 34. m Ambros. nom . de initiat . myst c. 3. * Greg. Nyssen . de baptis . n Bellarm. de Euchar. l. 2. c. 6. o Ad spem resurrectionis Baptizatur corpus quae nisi corporalis , non alias sic baptismate corporali obligaretur . &c. Tertull. de resurr . carn . Hinc Hilar. de Trinit . l. 9. Regeneratio baptismi resurrectionis est virtus . p Quomodo dicunt carnē in corruptionem deuenire &c. quae à corpore Domini & sanguine alitur . Iren. l. 4. c. 34. q Quando mixtus cali● & fractus panis percipit verbum Dei , fit Eucharistia sanguinis & corporis Christi , ex quibus augetur & consistit carnis nostrae substantia . Idem l. 5. c. 4. r Idem ibid. s Ea dispositio quae est secundum hominem , quae ex carnibus & neruis & ossibus consistit , de calice , qui est sanguis eius nutritur , & de pane qui est corpus eius augetur . Ibid. t Ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin. apolog . 2 , u Eucharistia nutriri corporis nostri substantiam nih●l fingi potest absurdius . Bellarm. de Euchar. l. 2 c 4. x Offerimus ei , non quasi indigenti , sed gratias agentes donationi eius , & sanctificantes creaturam . Irenaeus l. b. 4. cap. 34. y Primitias earum quae sunt eius creaturatum offerentes . z Offerens ei cum gratiarum actione ex creatura eius . Ibid. a Patres in votis primi Niceni Consilii . b Baron . annal . tom . 3. anno 325. num 62. & 63. c I de ex Photio , ibid. et annal . tom . 6. anno 496. d Baron ibid. & Greg. de Valent. de transubstan . l. 2. c. 7. “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gelas. Cyzic de act . Conc. Nic. diatyp 4. f Diuis . 8. sect . 4. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Ibid. diatyp . 5. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. i Mysticè immolatur , & in mysterio Christi passio traditur . Paschas . Pp. apud Grat ▪ de cons. dist . 2. c. Iteratur . k Non rei veri●●te , sed significante mysterio . Aug. ibid. c. Hoc est . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Discourse Argument 〈…〉 . Answer to Obiection . n Diuisiō 12. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p Caro abluiter , vngitur , signatur , manuum impositione adumbratur , corpore & sanguine Christi vescitur , &c. Tertul . de resur . carn . r Quam Deus sacramentis suis disciplinis que vestiuit , cuius munditias amat , castigationes probat , passiones adpreciar , haeccine non resurget ? Ibid. s Bella. de Euchar . l. 3 c. 19. t Idem ibid. u Harding answer to Iewel . art . 10. Sect 6. q Sacrificia Deo grata de bonis carnis adolentur Deo. x Hieron . in catolog . Script . a A cumen sublimis ingen i. Hieron . catal . scr b Hieron . ibid. & Sozom. hist. l. 3. c. 16. c In his last Will and Testament , that he neuer in all his life spoke foolish word , nor cursed any one , nor was contentious , &c. And yet the direct contrary in his Relation to the Monks of his Con●ersion . d Saluete omnes Sancti , saluete Apostoli , Prophetae , &c. De poenit . c. 7. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. hist. l 4. c. 19. & Sozom. l. 3. c. 16. e Tot ferè mutationes , inuersiones , & additiones , dum iste omittit quae ille habet , & contra , quot verba . Riuet . specim . Criti. l. 3. c. 21. f Diuision . 12. g Curiosè rimari . * Qui tamen ipse in Eccles. Hierar . c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Vide Eras. in moria , & in enchirid . Sarcer . de vanit . Schol. Theolog. Statum lacessunt omnipollentis Dei calumniosis litibus : Fidem mintuis dissecant ambagibus : Vt quisque lingu● nequior ; Soluunt ligantque quaestionū vincula Persyllogismos Plectiles Quid non libido mentis humanae stru●t ? Quid non malo●um prutiat ? Prudent . apotheos . * Pa●ticipa corpori Domini tui fide . i See Diuision 12. num . 2. k Certum quod agnum ipsum integrum comedis . l See Diuision 6. Sect. 6. m Ibid. Sect. 1. num . 4. n Ignem & spiritum māducandum ac bibendū praestitit nobis , corpus sci● . & sanguinem suum . Ephrē . ibid. o Chrysost , de Euchar. in encaen . p Quaenam sit ista potio atque perceptio disc●re nostrum est . Ephrem de non scrutā nat . Dei. q Benedixit & fregit in figuram corporis sui . r In figuram sanguinis sui benedixit . ib. s Fidei oculis &c. Dei agnū sincere intuetur . t Vt eo perpetuo vescamur . u Si quis hunc side● oculum possider , patēter & lucidè con●picit Dominum . x Fide agni immaculati corpus manducat & sanguinem bibit . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionys. hier . eccles . c. 2. Punici Christiani Baptis . salutem , Sacramentum corporis Christi vitam vocant . Aug. de pecc . mer. l. 1. c. 24. z Heb. 1. 6 * De Euchar. l. 2. c. 22. “ In praefat . ad Catechis . y 1 Cor. 11. 10. * Talis error qualis in orbe terrarum nunquā visus vel auditus fuit . Tolerabilior est enim error eorum qui pro Deo colunt statuam aureā aut argenteam , aut alterius materiae imaginem , quomodo Gentiles Deos suos venerabantur , vel pannum ubrum in hastam eleuatum , quod narratur de Lappis , vel viua animalia vt quondam Aegyptii , quàm eorum qui frustum panis , &c. Coster . Iesuit , enchirid . de Transubstan . N. P. l Lib. 2. de Euchar. m S. Aug. in Psal. 98. n Lib. 2. c. 32. T. G. t Galat. 3. 1. u Quotidiè nascitur Christus . Hieron . nomine in Ps. 86. Quotidiè nobis crucifigitur : quotidiè resurgit . Idem in Psal. 95. Quod Bern. explicatius , in vigil . nativ . ser. 6. Immolatur adhuc quotidiè , donec mortem eius annuncia● us : 〈…〉 videtur , dum natiuitatem eius fideliter repraesentamus . * Quod Cardano S●al . de su●ti● . exerc . 149. More Cingarorum in Alpinis mercatibus intus foras mitt●nt corrigiolam . `` Nullae sunt exactior●s formulae loquendi in materia fide● , quàm eae , quibus vtuntur , qui haeresin abiurant Bellar. de imag . c. 22. * Non solum sacramentum , sed verum corpus & sanguinē Christi in veritate sensual●ter , & non in sacramento tantum tracta ●i & frangi Durand . ex Nicol. in ration . diuin . l. 4. p. 2. ad 6. p. can . u Veritatem excessit Gabr. Biel in Can Miss . lect 80. x Gloss. ad Grat de consecr dist . 2. c. vtrum . * Quae nec Roffensis cōtra Oecolamp . l. 2. c 12. nec Caietanus lib. de coena Domini ab errore liberare potuerunt . Canus loc . Cōmun . l. 5. c. 1. y De Pontif. Rom. lib. 4. a Concil . Constant. Sess. 15. art . 17. b To which adde Card. Baronius Annal . Tom. 1. ann . 44. nu . 42. & 43. & ann 69. num . 34. acknowledging as much . c Abdias Babylon . histor . lib. 3. d Bellarm. de cult . Sanct. l. 2. c. 27. e Ioh. 20. 25. f Eucharisticatum . i. sanctificatum & benedictum . Bellarm. de Euchar. l. 1. c. 10. g Eucharistiam factum . Ibid. l. 2. c. 4. h Vnde & Eucharistia dicitur . Iansen concord . cap. 131. Vide Aug. epist 120. & Euseb. demonstr . Euang . l. 1. c. 10. i Heb. 13. 15. k Lombard . sent . l 4. d. 22. l Tertull. contr . Marc. l. 4. Ambr. in Luc. c. 1. Gaudent . in Exod. tract . 2. & Aug. contr . Faust. l. 6. c. 5. & l. 20. c 21. & contr . advers . leg . & proph . c. 18. m Diuisio vnius eiusdem mysterii sine grandi sacrilegio non potest provenice . Gelas. Pp. apud Grat. de consecr . d. 2. c. ●ōperimus . n De Eucharist . lib. 2. c. 4. o Bellarm. ibid. p Eucharistia nutriri substantiam corporis nostri , nihil absurdius fingi potest . Bellarm. Ibid. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . N. P. * Ex quibus augetur carnis nostrae Substantia . Iren. l. 4 c. 5. o Lib. 2. de Euchar. p Vide apud Bellarm. l. 2. de Euchar. T. G. r Vide Tertull . de carn . Christi , & contr . Marc. lib. 4. & 5. s Carnaliter in nobis manere per Eucharistiam , Bellarm. de Euchar. l. 2. c. 12. * Per Eucharistiam . t Manducatio corporalis . Ibid. u Manducationem corporis Christi non debere carnaliter accipi . Ibid. c. 11 x Carnali modo . Ibid. c. 14. y Non possunt figuratè accipi sed propriè . Bellarm . de Euchar . l. 1. c. 〈…〉 . z Caro Christi verè ac propriè manducatur . Bellarm . de Euchar . 〈…〉 . 1. c. 11. a Facinus vel flagitium videtur iubere . Figura est ergo , ●…icet hereti●us , &c. Apud Fulbertum in excerp●is post Se●m ●o tr . Iud. p. 168. b Ioh 6. 35. c Stultè carnaliter . d Spiritaliter intelligere . e Ioh. 6. 63. f Non hoc corpus quod videtis manducatur , iestis & bibituri illum sanguinē quem fusuri sunt qui me crucifigent . g Sacramentum aliquod vobis commendaui : spiritualiter intellectum viuificabit vos . Etsi necesse est illud visibiliter celebrari , oport●t tamen inuifibiliter intelligi . N. P. q Tolet in c. 6. Ioan. r Saunders in lib. de illo cap. s Bellarm. lib. 1. de Euchar. T. G. h Iansen . harmon . Euang. cap. 59. Sed & Gabr. Biel i● Can. Miss . lect . 36. * De comestione sacramentali ait Dominus ; Accipite & comedite ; Hoc est corpus meum : de comestione spirutuali dicit ; Nisi manducaueritis carnem filii hominis , &c. non habebitis vitam in vobis . Innocent . Pp. apud Durand in ration . diuin . l. 4. p. 2. ad p. 6. Can. & Biel in Can. lect . 36 , “ Magister apud Bonauen . in l. 4. sen. d 9. q. 1. * See below Bellar. de Eucharist . l. 1. c. 5. i Mat. 20. 28. Ephes. 5. 2. k Rom. 4. 23. and 8. 32. l Quam & in mortem dabo . Iansen . vbi sup . m In mortem ad crucem . Fe●us in Ioan. 6. n Illic coquetur panis iste . Fer. ibid. p Quam dab● 1. quā●fferam pro mund● vita . Greg. de . Val. de sacr . Mis. 1. 1. c. 3. o In cruce facta est de●octio ca●●is , &c. Bonauen . in sent . l 4. c. 9. q 2. q 1 Cor. 10. 3. r Bellar. de Euchar. li. 1. c. 5. s 1 Cor. 10. 2 , 3. t 1 Cor. 10. 1 , 2 , 3 , 4. “ Vers. 5-12 . u Ioh. 6. 27. x Vide quae ex Cyri●lo Iansen . concord . cap. 59. y Ioh. 6. 49. z Vers. 27. a Vers. 50. 51. b Bellarm. de Euchar. l. 1. c. 5. & 7. see below . c Vers. 26. d Vers. 31. e Ioh. 4. 7 10. f Vers. 13. 14. g Vide Iansen . in Ioan. 6. 49. h Quia corpus Domini vt sumitur sola fide , non defuit veteribus . Bellar . ibid. i Ioh. 6. 26. k Vers. 31. l Vers. 34. t Vers. 27. u Vers 50 , 51. x Constat in magna parte capitis de Eucharistia non agi . Solū quaestio est de illis verbis , Panis quem ego dabo , &c. & sequentibus Bellarm , de Euchar. l. 1. c. 5. y Vers. 3 , 49. z Vers. 51. a Vers. 35. b Non pertinent ad Sarramentum propriè Ibid. c. 7. c Triplicis panis mentio fit . Bellar ibid. d Panis materialis . e Vers. 11. 12. f Secundum panem dicit seipsum esse . g Vers. 33. 41 , 51. h Verse 27. i Vers. 29. 35. k Vers. 49. l Vers. 31. ex P●… l. 78. 24 , 25. m Panis Eucha●…st cus . Ibid. n Vers. 51. o De pane quē da●u●us erat in coena . Ibid. c. 6. p Non significat panem triticeum . Ibid. c. 7. q Nec corpus Christi absolutè . r Cibum generatim . s Pan●s , i. cibus , &c. Ibid. t Fortasse ideò carnem suam aliquoties panem appellauit , &c. Ibid. u Ioh. 6. 32. x Verse 33. y Vers. 35. z Vers. 41. a Vers. 48. b vers . 50. c vers . 51. d vers . 51. e vers . 54. f vers . 53. g vers . 35. 48. h vers . 33. i vers . 50. 51. k Transitum facit ad panem Euchar. Bell. ibid. m vers . 51. 〈…〉 vers . 35 , 41 , 50. n vers . eodem . o Bellar. vbi sup . c. 5. & 7. p Ioh. 6. 66. q Aug. in Ioa. tract . 26. r Credere in eum , hoc est manducare panem viuum . s Qui credit in eum , manducat . In●…sibiliter sa●…r , quin invisibiliter renascitur : iuf us nouus in●us est : vbi novell●…r , ibi satiatur . t Sang●… em fuderunt cum saeuire●t , biberunt cum crederent . Aug 〈…〉 Ioan. tr . 1. Saeuieutes ●ude●u●t , credentes biberunt . de temp . 74. & de verb. Dom. 59. u C●edendo biberunt , quem saeuiendo fuderunt . Idem . in Ioan. tr . 8. x Ioh. 3. 3. y Math 13. 10 , 13 , 14. “ See Chrys. on Ioan. hom . 46. * Sic oportebat vt diceretur , quod non ab omnibus intelligeretur . Aug. in Ioan. tr . 27. z Reade Ioan. 6. vers . 26. 36 , 64 , 69 , 67 , 69. * Exponit quomodo id fiat quod loquitut ; & quid sit manducare corpus cius & sanguinem bibere . Aug. in Ioan. tr . 26. Citante etiam Biele in Can. Iect . 36. Beda in 1 Cor. 11. & Fulbert . in excerpt . Exposuit modū attributionis & doni sui . Aug. ibid. 27. a Ioh. 6. 32. 33 c Vers. 35. d Vers. 47. e Iansen . harmon . cap. 59. * Idem esse manducare se , & credere in se. Et Biel. Idem est in Christum credere , & in Christum ite : & qui credit in Christum , incorporatur Christo ; & per hoc manducat Christum . “ Verse 63. f ●ansen vbi sup . b Vers. 34. N. P. T. G. g Iansen . ibid. Boni manna manducando viuificati sunt : eo quod sub visibi●● illo cibo etiam spiritualiter manducauerunt ve●um panem vitae per manna significa●um quem & nos ede●…do viuificamur . h Albert. Magn. de Sacram. Euchar. serm , 17 Modus manducationis triplex , Sacramentalis tantûm , spiritualis tantùm , sacramentalis & spiritualis simul . * Omnes saluandi ab origine mundi . i Idem ibid. se●m . 18 omnes ●oni veteres in Manna cibum inuisibile . n. s●… . Christum spiritu●…ter in●…exerunt , crediderunt , gustauerunt , &c. k B●llarm . de Bapt. l. 1. c. 11. ex Concil . Tr●dent . sess . 7. can . 13. Et Biel. in Can Miss lect 36. De pueris eti●m quod spiritualiter manducant corpus Christi in susceptione baptismatis , patet de consecr . dist . 2. Quia passus l Luk. 1. 15. m Prius quam nasceretur renatus Gr●g . mor. lib. 3. cap. 4. n Ioh. 6. 47. & 3. 18. o Iohn 3. vers . 36 p ●…tam , pro viuere ; vti videre mortem pro mori . Psal. 89. vers . 48. & Iohn 8. 51. q Ioh. 3. vers . 18. Mark. 16. vers . 16. r Iansen . vbi sup . s Ioh. 6. 50 , 51 , 58. t Aliquos credentes in Christum in aeternum perire , quod ante moriantur , quam à Sacerdote absolui potuerint . Bellarm. de poenit . l 3. c. 2. u Ioh. 3. 14 , 15 , 16 , 18 , 36. & 6. 47. & 7. 39. Rom. 10. 11. &c. x Manducationis & potus certum effectum . Iansen . concord . c. 59. y Hinc manife stum euadit , non omnes . &c. Idem ibid. a Feius in Ioan. 6. & Mathias Doring in replic . super . Lyr. in Psal. 110. b Ex ipsis Catholicis perm●lti ●unt , qui totum is●um sermonem ad spiritualem manducationem referunt : Sebastian Oxoniens . Epi●c . ad part . 3. Thom. q. 76. nu . 28. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isidor . Pesus . ep . 228. l. 2. * Confessio propria testimo●is quibusnis ; ●estesque non familiares domesticis praeferuntur . Menoch . lib. 2. a●b . cas . ●26 . & Althus . dicaeolog . l. 3. c. 45. d Bellarm. de Euchar. lib. 1. cap. 5. e Idem ibid. lib. 3. cap. 13. f Idem de Sacram . in Gen. lib. 1. cap. 27. g Idem de iustific . lib. 3. cap. 16. N. P. T. G. h Concil . Trident . sess . 13. cap. 4. Et idem Bellarm , de Euchar. l. 3. c. 11. i Thom. Aq. sum part 3. q. 75. art . 3. k Idem ibid. art . 4. l Bellar. in Apolog . contr . Praefat. monitor . Reg. Iacob . c 1. m Mat 26 26. Mark. 14. 22. n Steph Durant . de ritib. Eccles. l. 2. c. 38. o Ioh. 2●… p Bellar. de Euchar. lib. 3. cap. 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r Mar. 10. 16. s De Euchar. lib. 3. cap. 19. b I indan . in di●…og . quam Ruew rd siue pacificum ins●…psit . c Primum autem argumentum ducitur ex illis Domini verbis , &c. d Primus est , quem nemo praecedit , e●iāsi nullus sequatur . Reg. Iur. e Primus est , quem nemo praecedit : vltimus , quem nemo sequitur . Ibid. s Bellar. vbi sup . in fine cap. g Bellar. de Euchar. lib. 1. cap. 10. h Ioh. 6. 11. 23. i Mat. 18. 26. k Ioh. 11 41. l Mat. 26. 27. Mar. 24 23. Luk. 22. 19. 1 Cor. 11. 24. m Luh . 9. 16. Mark. 6 7. n Mat. 26. 26. Mat. 14. 22. o Mat. 21. 19. p Gen. 1. 22. q Mat. 11 25. Luk. 10. 21. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Mat. hom 38. Confiteor hic gratiarum actionem significat . Ex Beda Thom. in Luc. 10. s Dei beneficentiam & potentiam super panem invocauit , &c. Iansen . concord . c. 131. Galat. 4. 3. * Sanctumque precatus . Iunenc . l. 4. i. prece Sanctificans . Maldon . in Mat. 26. t 1 Tim. 4. 4. u Gen. 1. 22 , 28. x 1 Sam. 9. 13 ▪ y Ioh. 4. 2. z Ioh. 1. 33. e Tertul. de bapt . H●eron . ad Ocean . de bapt . Episc. Ambrosium quem volunt esse de initiat . c. 3. “ Gen. 1. 〈…〉 ▪ N. P. a S. Cyprian serm . 5. b S. Basil. l. 2. de bapt . c. 3. c S. Chrysost. hom 24. in 1. ad Corinth . & hom . 83. in Mat. & hom . 45. in Joan. d S. Ierom. in 〈…〉 . cap. Malac. e Origen in Psal. 37. f S. Aug. l. 5. de bapt . c. 8. & l , 8. contr . Crescon . c. 25. T. G. g Haec solutio non videtur solidissima . Bellar. de Euchar . l. 1. c. 14. * Accidentis esse est messe . '' 1 Cor. 10. 16. “ 1 Cor. 11. 28. * Mat. 26 , 29 , h Rom. 6. 4. Col. 2. 12. Tit. 3. 5. Gal. 3. 27. i See Bellar. de bapt . l. 1. c. 25. k 1. Cor. 11. 27. l Ioh. 6. 32 , 33. m Aug. de haeres . c. 82. n Nihil enim eiusmodi I●●uiniano Hieronymus obiicit . o Campiā rat . 8. Sed & ●occius idem ferè , Thes. Cathol . tom . 1. l. 8. art . 3. p Lutherani non dicunt paria esse peccata . Bellarm. de Iustif. l. 3. c. 16. q De Euchar. l. 1. c. 13. r Oecum . cōparat indignè communicantes cum eis qui Christum crucifixerunt . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. in Ioan. hom . Grae. 46. Lat. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel vt alii , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil de bapt . l. 2. c. 3. y Bellarm. de Euchar. l. 1. c. 13. a 1. Cor. 11. 27. b Ibid. ●9 . c De baptism . l. 5 c. 8. Vide & eundem contra Faust. l. 19. c. 11 , 12. d Contra Crescon . l. 1. c. 25 , 26. e Rom. 7. 7. 13. 1 Cor. 8. 1. f Obsunt sancta & diuina malè vtentibus . g In Malac. 1. h Malac. 1. 7. i Dum Sacramenta violantur , ipse cuius sunt Sacramenta violatur . k Colos. 2. 17. Heb. 10. 1 , 〈…〉 ▪ 10. & 13. 11 , 12. Talium figurarum obseruatio , Christi fuit praefiguratio . Aug. ad Faust. l. 19. c. 11. * Heb. 10. 10. & 9. 7 , 11 , 12. m Christum impanatum . Bellarm. de Euchar. l. 3. c. 11. n Corpus panaceum , non carneum . Ibid N. P. T. G. o De Euchar. lib. 1. cap. 1. p De Euchar. l 3. c. 24. q Ibid. r De Euchar. l. 3. c. 11. s De Euchar. l. 3. c. 9. t Inepta Caluini Metaphysica . Idem de Euchar. l. 1. c. 10. N. P. T. G. u Suarez in Thom. part . 3. quaest . 75. disp . 50. sect 5. Per ●olam actionem adductivam . non explicatur vera conuersio substantialis , sed solum translocatio quaedam . Quando vna substantia solum succedit loco alterius , non potest dici vna conuerti in aliam , Ibid. y Transformatio . z Transmateriatio . a Bellarm. de Euchar. lib. 1. c 14. b Vocari panem , quia auteà suit panis . c De Euchar. l. 3. c. 18. d In Thom. p. 3 q. 75. a. 4. e Quod fuit panis , nunc est corpus Christi . f Gen. 2. 7. 1. Cor. 15. 47. g Gen. 3. 19. h Corpus panaceum . i Bellarm. de Euchar. lib. 3. c. 15. * Neque enim potest verè dici , hoc album & rotundum est corpus Christi . Bellarm. de Euch. l. 3. c 19. k Panis in Eucharistia verè non annihilatur . Bellarm. ibid. l Quod panis substantia in nihilum vertatur , nemo dicit . Roffens . contr . Occolamp . lib. 2. c. 14. m We doe not say that the substance of bread is cleerely consumed to nothing ; as many haue dreamed , Harding ag . Apolog. part . 2. n Idem ibid. o Vel in praeiacentem materiam solui , vel in nihilum redigi . Lombard . sent . l. 4. d. 11. D. p Non est producti●a , sed adducti●a cō-uersio . Bellar. de Euchar. l. 3. c. 18. q Exod. 4. 3. r Ioh. 2. 9. s Actum agere . Cic. de amic . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . Antig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Mat. hom . 83. An ignoras nudum nec à decem palaestritis despoliari posse ? Apul . metam . l. 1. Itaque maximas nugas agit , Nudo detrahere vestimēta qui iubet . Plaut . Asin. 1. 1. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v●l . ar●…a fine calce . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionys de diuin nomin . c. 8. N. P. g Ad Heb. 11. h Lib. 8. Trin. i Ioh. 6. 55 , 56. T. G. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gelas. Cyzic . act . Conc. Nic. diatyp . 4. “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. t Ambrosii nomine de sacram . l. 1. c. 2 , 3. & de initiand . c. 3. u Greg. Nyss. de sacr . bapt . Idem ibid. a Ioh. 6. 63. b Chrysost. in Ioan. hom . 46. Lat. 47. Graec. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. c Idem in 1. Cor. hom . 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Tertul. de anima . cap. 7. Non licet nobis in dubium sensus revocare : ne & Christo de fide eorum deliberetur . &c. f Luk. 10. 18. g Mat. 3. 17. & 17. 5. h Mat. 26. 27 , 28 , 29. i Vini saporē quod in sanguinis sui memoriam consecrauit . k 2 Pet. 1. 17 , 18 l Ioh. 2. 9. m Ioh. 20. 27. n Aug. in Ioan. tract . 79. o Non hoc credidit quod vidit : Sed aliud vidit aliud credidit . Vidit enim hominē credidit Deum . p Idem . ibid : q Tertul. ibid. r 1 Ioh. 1. 1. s Falsa vtique testatio , si oculorum , & aurium , & manuum sensus natura mentitur . t Num. 16. 14. u Deut. 17. 11. x Talmudici Glossatores in eum locum . teste Lyra in Deut. & Hieron . à S. Fide Hebraeomastig . l 2 , c. 2. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 6. 5. & Pachymer . in Dionys. hier eccles . c. 4. z Chrysost. in Ephes. hom . 20. a Ioh. 10. 30. b Ioh. 17. 21. 23. c 1 Cor. 6. 17. d Ioh. 6. 56. e Iansen . concord . Euag. cap. 59. * 2 Pet. 1. 4. f Iansen . ibid. * Per honorem nobis datum 〈…〉 Dei , & Permanentem in nobis carnaliter filium , & in co nobis corporaliter & inseparabiliter vnitis , mysterium verae & naturalis vnitatis est praedieandū . Hilar. de Trin. l. 8. Et Ibid. Vt nos quoque in eo naturaliter inessemus , ipso in nobis naturaliter per manente . g Idem ibid. h Ideircò voluit Christus à nobis manducari , vt nos sibi incorporaret , quod non intelligitur nisi de spirituali manducatione ; quia in sacramentali tantum non fit haec incorporatio . Biel in Can. Miss . lect 36. N. P. T. G. a Math. 17. 24 b Math. 21. 7-10 . N. P. T. G. c Luk. 24. 31. No more was done with Christ here , then with Philip. Act. 8. 39. d Ioh. 8. 59. e Luk. 4. 30. f Luk. 24. 39. g Aug. epist. 149. Ego Domini corpus ita in coelo esse credo , vt erat in terra , &c. h ●uk . 24. 38 , 39. i Act. 1. 11. k Ioan. Hieroscl . Ep in Fpist Hieren . contr . ●rror . 〈…〉 . l Ioh. 20. 27. m L●k . 24. 3● . n Ioh. 2. 19. o Luk. 24. 31. p Tertul. contr . Mare . l. 4 & Hieron . ad Pāmachi . q Luk. 4. ●0 . r Tertul , cōtr . Marc lib. 4. s Etsi per medios euasit , sed ante iam vim expertus , & poste à dimissus scil . soluto , vti assolet , tumultu , vel etiam irrupto , non tamen per caliginem eluso &c. t Idem contr . eund . lib. 5. u Hieron . ad Pāmach . contra error . Ioan . Hieros . * Virtus Dei est , non vmbtae aut phantasmatis . “ Quod Magis licet , hoc Domino non licet ? Apollonius , &c. repente non comparuit . Noli potentiam Domini Magorū praestigiis coaequa re , vt videatur fuisse quod nō suit , comedisse sine dentibus , fregisse panem sine manibus , ambulasse sine pedibus , locutus sine lingua , latus ●stendisse sine costis . x Luk. 24. 16. y Hieron . ibid. z Idem in Epitaph . Paulae . a Idem . ibid. b Sticorum globos & a●ria quaedam deliramenta . c Globosam siue rotundā formam Diis dabant Stoici . Ex Sen ep . 94. Lips. physiol . Stoic . l. 1. c. 8. d Nec tamen ea species corpus est sed quasi corpus ; nec habet sanguinem , sed quasi sanguinem . C●c . de nat . Deor. l. 1. e Tertul. de carne Christi & contr . Marc. f Vt carnem gestaret sine ossibus durā , sine mus . ulis solidam , sine sanguine cruen●… , sine tunica vestitam , sine same esurientem , sine dentibus edentem , sine lin●…●●quer tē . g Ecce 〈…〉 , decipit , circumuenit omnium o●ulos , sensus , access●s , contactus . Ergò Christum non de coelo deferre debueras , sed de caetu aliquo circul●torio , spectaculi artificem , non salutis Pontificem , h So translate I him , aliuding to our Enlish phrase . His sense is apparent . * Ex vi Sacramenti sub specie panis continentur , non solum caro , sed totum corpus Christi , soil . osla & nerui , & alia huiusmodi ; non enim dicitur , Haec est caro mea , sed , Hoc est corpus meum . Thom. Aq sum . part 3. q. 76. a. 1. ad 2. i Quae contradictionem implicant , sub divina omnipotentia non continentur . Idem ibid. part . 1. q. 25. a 3. k Elohim emeth Deus veri●as . Ier. 10. 10. Ioh. 14. 6. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eranista apud Theod. dial 1. & 3. n Mar. 10. 27. o Iob. 42. 2. p Theodoret. ibid 3. q Psal. 115. 3. & 135. 6. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s Iam. 1. 〈…〉 . t Tit. 1. 13. u Psal. 92. 15. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . N. P. a Aug. lib 2● . de Ciuit. Dei , cap. 51. b Lib. de Euchar . T. G. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quem aduocabant Comici , vbires haerere videbatur . e Catholicon Medicorum , siue Panacaeú Papisticum . f Vise Iul. Scalig. de subtil . exercit . 307. Sect. 29. Aegidium in l. 2. de anima . c. 2. q. 6. & Hospinian . de sede anim . g De purgat . l. 2. c. 11. h Act. 9. 17. i Act. 7. 56. k 2 Cor. 12 , 2 , 3 , 4. l Apparuit illi primum in coelo . Ambr. hom . in 1. Cor. 15. m Superna ei pietas coelos aperuit , seseque illi Iesus de sublim●bus ostendit . Greg. mor. l. 19. c. 5. n Bellar. de Euch. l. 3. c. 3. o Ioh. 20. 19. p Creaturam cedere creatori . Hieron . ad Pāmach . contr . error . Ioan. Hieros . q Act. 12. 10. r Durand . in senten . l. 4. d. 44. q. 6. ad . 3. s Idem ibid. ad 2. t Reuoluto monumenti lapide caro surrexit . Leo Pp. epist. 83. u Vid : Zanc de operibus creat part . 2. l. 2. c. 3. Th. 3 Et Keckerm . system . physic . l. 2 c. 2. x Durand . vbi sup . ad 1. y Tho. Aqui. quodlib . 1. art . 22. z Durand . in 4. d. 4. q. 6. ad 1. a Diuis . 2. sect . 4. num . 3. b Bellarm , de Euchar. 〈…〉 . 3. c. 19. c Nullo modo fierr potest vt vna res non mutetur , & ta●en 〈…〉 alia . d Impossibile rem vnā converti in aliam , nec tamen in ea parte desinere esse quod erat . Lanfranc . contr . Bereng . e Supra Diui● . 2. f Fieri non potest vt pauis sit corpus Christi . Bellar. de Euch. l. 1. 〈…〉 . 1● . g Non potest esse aliquis simul in diuersis temporibus . Fr. Mairon , in sent , l. 4. d. 11. q. 1. h Idem effectus non potest habere plures causas totales . Ibid. i Ideò idem a●●idens non potest esse in diuersis subiectis . Ibid. k Vnde & idē non potest simul moueri motibus oppositis . Durand . in sent . l. 4. d. 10. q. 3. l Impossibile est quod vnus motus eiusdē corporis localiter moti terminetur simul ad diuersa ●oca . Thom sum . p. 3. q 75. a. 2. m Impossibile est idem esse motum & quietum . Ibid. q 76. a. 6. * V●um corpus non potest esse in lu●bus locis . V●… enim corpus esse localiter in duobus locis implicat contradictionem . Thom. Aq. quodlib . 1. art . 22. n Deus non potest sacere , vt vnum corpus localiter sit simul in duobus locis . Idem quodli I. 3. art . 2. o Aegid . Rom. quodlib 1. q. 1. p Si essent mille miracula , non adaequarent potentiam ad id quod implicat contradictione . Laurent . Amolyn . in eund . ibid. N. P. c Epist. ad Martinum Ge●ob . T. G. q Aug. de cura pro mort . ger . c. 16. r Secundum presentiā corporalem simul & in Sole , & in Luna , & in Cruce esse nō potest . Aug. contr . Faust. l. 20. c. 11. s Corp. Christi , in quo resurr . vno in loco esse potest . Bellar. de Euthar . l. 2. c. 24. t Vno in loco esse oportet . Aug. in Ioan. tr . 30. u Petr. Lomb. sen. l. 4. d. 10. A x Grar . de consecr . d. z. c. 1. Thom. in 4. d. 10. a. 1. Scot. in 4. q. 3. & alii . ibid. y Cauendum ne veritatem corporis auferamus , August . Epist. 17. z Immortalitatem dedit , naturam non abstulit . Ibid. a Chrysost. in Ioan. hom . 47. b Iansen . concord . Euang. cap. 59. Indicare mihi videtur Chrysost . Bellar. de Euch. l , 1. c. 6. d August . in Ioan. tr . 27. e Hie so ●uit , quod eos mouerat , &c. f Aug ibid. g Athanas. in illud Euang. Quicunque dixerit , &c. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . N. P. T. G. l Omnes partes integrales Corporis Christi , caput , pectus , manus , pedes , &c. Gabr. Biel. in Can. Miss . lect . 42. Qui & asserit lect . 80. Non esse inconueniens , si ponantur infinitae partes substantiae pu●ctualis paris ante co●ecratio ēquod infinities corpus Christi est sub speciebus panis post consecrationē . That Christs body may be ten thousand thousand times ( and why not ten thousand thousand bodies of Christ then ? ) with head , feet , hands , legs , backe , breast , and belly , in one wafer if there be but so many crums as big a needles point in it . Vide & Fr. Maironis in 4. ●ist ▪ 10. quest . a. m Hyperbole , qua nihil aliud quam hoc difficillimum esse intelligi voluit . Erasm. de rat . ver . Theolog. n Mat. 19. 26. Mar. 10. 27. o Mar. 10. 24. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Corpus A●…st . categor . quantit . q Monstra quis tanta explicet ? Sen. Theb. 1 ▪ r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theod. Rhaetens . de haeres . s Mat. 19. 24. t Piscat . in Math. 19. u De Euchar. l 1. c 14. x Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et ex En●io Vairo , Prius pariet Locusta Lucā Bouem , i. Elephantem . * Quantitas est de veritate corporis . Bonauent . in sen. l. 4. d. 10. q. 2. y Quamuis substantia possit abstrahi à quā●itate : tamen quod corpus viuat & sit organicum , & non sit quantum , hoc nec esse nec intelligi potest . Ibid. z In altari nō tantum est corporis Chri sti veritas , into etiam quantitas . Bonauen . ibid. a Mat. 28. 6. b Theodo●et . dialog . 2. c Act. 1. 11. d Mat. 24. 30. e Fulgent . ad Thrasimund . sib . 2. f Absens coelo cum esset in terra ; & derelinquens terram , cum ascendisset in coelum . g Ioh. 20. 27. and 16. 28. h Mat. 28. 20. i Vigil . contr . Eutych . lib. 4. k Quando in terra fuit , non erat in coelo . l Et nunc quia in coelo est , non est vtique in terra . m Phil. 3. 20. n Haec est fides & confessio Catholica , quam A. postoli tradiderūt , Martyres roborauerunt , & fideles nunc vsque custodiunt . N. P. o Lib. 4. instit . c. 17. sect . 7. 10. & 32. p Beza de re Sacram. q. 9. T. G. q Iansen . in concold . Euang . c. 59. c All this of Calvin and Beza he borroweth from Bellarmine de Euch. l. 1. c. 1. s See Greg. Naz. ad Nectar . and Aug. de Trinit l. 10 , 11 , 12 , 13. & de verb. Ap hom 1. &c. t See Tertull. de resurr . carn . Athenag . de resurr . &c yea the Apostle himself 1Cor . 15. 35 , 36. 37. u Iansen . vbi sup . x Manducantes non mandu●ā● , & non manducantes manducant . A●bert ▪ de Sacram . Euchar. serm . 27. y Paulus nusque dicit escam vel potu●… illum fuisse Christum : non aquam , sed Petram . Bellar. de Euch. l. 1. c. 4. z Non sumebant reipsa carnem Christi , sed effectū eius . Ibid. l. 1. c. 13. Esca & potus ille non propter effectum spirituales dicuntur . Idem de sacr . effect . lib. 2. c. 17. Nec fuerunt Sacramenta . Ibid. a Cant. 5. 1. b Ei qui mysticas illas Euangelii voces intelligit , nullum apparebit discrimen inter hoc loco posita verba , & institutam ibid mysterii celebrationē &c. Greg. Nyss. in Cant. Ser. 10. c Idem Hic & id temporis sac●um est . d 1 Cor. 10. 3 , 4. e Id est , corpus Christi in signo spiritualiter intellecto . g Manducabant Christum spiritualiter . h Crede & manducasti Aug in Ioan. tr . 25. i Anselmi nomine prostant , sed Har●aei sunt commentarii illi . Vise Fontanum in praefat . & Posseuin . in Appar . k Eandem escam corporis Christi , quam nos in pane manducamus , ipsi manducauerunt in Manna : & eundem potum sanguinis Christi , quem nos ex calice bibimus , ipsi biberunt ex petra . l Idem significantem , & idem efficientem . m Eundem cibum spiritualem , in Manna significatum , i. corpus Christi : eundem potum spiritualem , sanguinem Christi biberunt . f Scilicet , Christi sanguinem in signo . n Aug in Ioan. tract . 25. o Absentes prosentes facit . Turpilius . Quid enim tam presens est inter absentes quam per epistolas & alloqui & audire quos diligas ? Hier. ad Nitiam . p Nam rerū absentium presens est fides . Aug. de Trinit . l. 13. c. 1. Quem & vide sup . ex tr . 50. in Ioan. & epist. 89. q Quo modo etiam Caluinum hoc explicasse docet Bellar. de Euchar . l. 1. c. 10. Sed & longe ante Caluinum Bern. de temp . 54. Datur annulus ad investiendum de haereditate aliqua . &c. s Audeo dicere ; ipsum manducabat , quem audiebat . Aug. de diueri . serm . 27. t Ioh. 6. 51. u Panem illum manducat , qui ea quae scripta ●…t seruat . Ambros. in Luc. 7. x De Euchar. l. 1. c. 7. y Clem Alex. paedag . l. 〈…〉 . 〈…〉 . 6. z Basil. Caes. epist. 141. r Tertul. de resur . carn . See Diuis . 14. Sect. 7. num . 2. a Origen . in Gen hom . 10. & in Numb . hom . 17. & 32. b Chrys. in Ioan hom . 46. c Hieron in Psal. 147. d Ioh. 6. 54 , 56. e Ioh. 1. 11 , 12. & 12. 48. In part borrowed also from Bellarmine ●e Euch. l. c. 1. g Nulli est aliquatenus ambigendum tunc vnūquēque fidelium corporis & sanguinis Christi participem fieri quando in baptismate membrum Christi corporis efficitur etiamsi antequam illum panem comedat , &c. de hoc seculo abscedat . Gratian. ex August , de consecr , dist . 4. & Biel in Can. Miss . lect . 36. N. P. T. G. h 1 Cor. 11. 27. i Panis Christi datus est Iudae . Aug. in Ioan. tr . 62. k Tunc Iudas Christi corpus accepit , quando omnibus eis distribuit Sacramentum corporis & sanguinissui , vbi & ipse Iudas erat Ibid. l Ioh. 6 56. m Ioh. 6. 51. n Iansen . cōcord . cap. 59. o Ioh. 6. 48. p Ioh 6. 55. q Ioh. 6. 51. r Ioh. 6. 49. s Huius rei sacramentum de mensa Dominica sumitur , quibusdam ad vitam , quibusdam ad exitiū . Res verò ipsa cuius Sacramentum est , omni homini ad vitam , nulli ad exitium quicunque eius particeps su● erit . August , 〈…〉 an . tract . 26. N. P. t 1 Cor. 11. T. G. u Carnaliter . Bellar. de Euchar . l. 2. c. 12. Corporaliter . Idem ibid. l. 1. c. 12. x As themselues grant . Duran . ration . diuin . l. 4. p. 4 and 6. part . Can. & Thō . sum . p. 3. q. 81. a. 3. ex Innocent . 3. de sacr . altar . l. 4. c. 12. y Corpus ipsum . a Quidam dicunt quia nihil ●bi frantur . Lombard . sent . l. 4. d. 12. C. b Durand rational diuin . l 4. p. 4. c. 3. Et Biel in Can. Miss . lect 80. Frangit sacerdotes hostiam . Corpus spiritale , non spiritus sicut animale corpus non est anima sed corpus : ita & spiritale corpus non spiritum debemus putare sed corpus . Aug. ep . 146. e Quis audeat opinari vel Christi corpus spiritale non resurrexisse , vel si spiritale surrexit , iam non corpus fuisse sed spiritum ? d 1 Cor. 15. 44. f Luk. 24. 39. g Iam igitur illa caro spiritale erat corpus , n●c tamen spiritus erat , sed corpus . h Corp. Christi , vt est in Bucharistia , est verum , reale , naturale , animatum , quantum , coloratū , &c. & caro corporalis , nō spiritualis , nisi vt obediens spiritui in omnibus Bellarm. de Euchar. liq . 1. cap. 2. i Gabr. Biel in Can. Miss . sect . 80. Corpus Christi cum sit animatum & organicum , si frangeretur & diuideretur , corrumperetur . k Turrian . de Euchar. tract . 1. cap. 11. l Philip. 2. 7. m Diuis . 10. ad Arg. 4. n Mat. 24. 26. See Dr. Sheldens Sermon on it . o Super mensam visibiliter adest Bellar. de misla . l. 1. c. 12. N. P. * Ad Heb. 5. “ Tom. 6. Germ. Ienensi . sol . 28. in lib. de Missa angulari . Tō . 7. Wittenberg . anno Dom. 1588 , in lib. de Miss . priuata , & vnctione sacerdot . fol. 413. & fol. 228. T. G. p Iren. adu . Valent. l. 4. c. 32 , 33. q Mal. 1. 11. r Cypr. ep . 3. lib. 2. Euseb. praepar . Euan. lib. 5. cap. 3. Hieron . ad Marcell . Aug epist 95. & alii . s Gen. 14. 18. t Heb. 13. 16 & 1 Pet. 2. 5. Vide & quot Sacrificiorum Christianorum mentionem ●aciant , Lactant instit . l. 6. c. 24. & ●5 . Te●tull contr . Marc. l. 3. & 4. Chrysost. contr . lud orat . 〈…〉 . Eiusdem nomine in Psal. 95. Cyrill . contr . Iulian. l. 10. Aug. de Ciuit. l. 10. c. 4. &c. u Sacrificium laudis , &c. Aug. contr . ●…ust . l. 20. c. 21. x Huius sacrificii caro & sanguis ante aduentum Christi per victimas similitudinum promittebatur : in passione Christi per ipsam veritatem reddebatur : post ascensū Christum per Sacramentum memoriae celebratur . y Aug ibid. cap. 18. z Christiani peracti eiusdem sacrificii memoriam celebrant , &c. a Procop. in Gen c. 49. b Typum , effigiem , vel imaginē corporis sui . c Heb. 6 6. d Gal. 3. 1. e 1. Cor 11. 25 , 26. f Bellarm. de missa lib. 1. c. 27. g Ibid. l 1. c. 2. h Ibid. l. 1. c. 25. i Ibid. l. 1. c. 2. k Heb. 9. 26 , 27 , 28. l Rom. 6. 9. m Bellarm. de missa l. 1. c. 25. n Christum non mori nisi in Sacramento seu signo repraesentāte vnicam illam mortē , quam aliquando obiit . o Heb. 10. 1 , 2 , 3 , 11 p Heb. 10. 10 , 12 , 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athanas. Serm. contr . Arian . 3. q Quanquam Petro Abeilardo honorē hunc deferat Beat. Rhenan . not . ad Tertull. r Petr. Lombard . sentent . l 4. d. 12. G. s Vocati Sacrificium , quia memoria est & repraesentatio v●ri Sacrificii & sanctae immolationis factae in ara crucis . t Semel Christus mortuus in cruce est , ibique immolatus est in seipso : quotidiè autem immolatur in Sacramento , quia in Sacramento record ●…io fit illius , quod factum est semel . u Aug. prefat . in 2. expos . Psal. 21. & apud Grat. de consecr . d. 2. c. Semel . x Aug. epist. 23. y Dicitur illo die fieri , propter Sacramenti celebrationem , quod non illo die , sed olim factum est . * Ex similitudine sacramēta nomina rerum ipsarum accipiunt . z Lomb. ibid. “ Sed tantum anniuersaria recordatio repraesentat quod olim factum est , &c. a Esa. 53. 10 , 12. b Vera & realis effusio sanguinis Christi . c Bellar. de sacrif . miss . l. 1. c. 12. &c. 25. & l. 2. c. 2. d Decret . de Sacr. Script . Concil Trident . sess . 4. Vt Latina vetus & vulgata editio pro authentica habeatur , & nullo praetex●… reiiciatur . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 22. 10. f Heb. 9. 22. g Bellar de miss . l. 1. c. ●5 . h Heb 9. 12. i Effunditur , i. significatur effundi . Gloss. ad Grat. de consecr . d. 2. Si quotiescunque . k Bellarm de Miss . l. 1. c. 6. l Ibid. lib. 2. cap. 4. m Quod Cardano ●ul . Scal. de ●ubtil . exerc . 177. Sect. 5. Cedā potiùs quàm credam , credam citiùs quàm sciam . n Miracula & signa nulla audio . Fr. Victor . relect . 5. o Signa non edimus . Ios. Acost de procur . Ind. sal . l 4 c. 4. Prodigia nulla producimus . Ibid c. 12. * Ieremie Patriarch . in his Answer chap. 10 alleadged by Th. A. of Cathol . Tradit . “ De Panis transmutatione . * Quod de Vlysse Homer . Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et quod Aristot . metaph . l. I c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ita etiam & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quibus atque Poetis Quidlibet audendi ( ac fingendi ) semper fuit aequa potestas . p Answer to the Censure , &c. q Defence of that Answer . r Hieron . ad Laetam . s They professe to place their whole hope in the wooden Crosse : and so worship it ( as Aquinas confesseth ) with diuine worship . They pray to be saued by Thomas Becker a traytors blood : they entreat the Virgine Mary to command her Sonne Christ : and pray to her , that being redeemed by her , they may be able to climbe to heauen , &c. t Id est maximè admirandum & commend indum quod Canon Missae sit multorum aut●rum , & tamen ita aptè partes omnes in●er se iungantur , & cohaereant , vt vnius autoris videatur . Bellar. de Miss . l 2. c 19 u Gen. 4. 4. x Gen. 22. 13. y Nos vt descensū negamus , ita nec ascensum statuimus . Petr. Scarga de Euchar . art . 5. Non descendit de coelo corpus Christi : Ex Damasc. orthod . fid . l. 4. c. 14. Biel in Can. lect 54. But Pope Innocens would not haue vs ouer-curious in this point . Non oportet in talibus curiosos existere . Innocent . de Sacram. l. 4. c. 16. z Corpus tuum , Domine , quod sumpsi , & sanguis quem potaui , adhaereat visceribus meis . In post commun . N. P. a Vide Bellar. lib. 1. de Euchar . cap. 5. T. G. b Facinus & flagitium . c Ioh. 6. 63. d August . in Ioan. tr . 27. e Spiritaliter intelligenda sunt . f Idem tr . 11. g Ne carnaliter intelligerent . h Ioh 3. 4. i Ex Chrysostomo Aquin. in Ioan. 6. k Spiritualiter oportet ea quae de me sunt audire . l Qui carnàlites audit , nihil proficit . m Omnia mysteria interioribus oculis aspicere . n Tertul. de resurr . carnis . o Quasi verè carnem suam illis edendā determinasset . p Ioh. 5. 14. q Ioh. 1 14. r Se●…o caro factus , in causam vitae appetendus , deuorandus auditu , ●ummand●s intellectu , ●de digerendus . s Aeneas Syl. aepist . 130. cōtra Bohem. t Ioh. 6. 61. 62 , 63. u Ioh. 6. 54. x Ioh. 6. 35. y And yet those words also doth Durand vse to prooue that Christs wordes Iohn 6. 54 , 55. are meant of eating spiritually , not corporally . In rational , diuin , p. 2. l. 4. ad 6. p. Can. N. P. T. G. a Mat. 26. 29. b Mat. 14 25. c Esa. 5. 1 , 7. Psal. 80. 8 , 14. d Clem paedag l. 2. c. 2. e Cypr. ep . 3. l. 2. f Chrysost. in Mat hom . 83. g Aug. de dogmat . Eccles . c. 75. h Nullus alius calix intelligi potest Iansen . concord . c. 131. i Orig. in Mat. tr . 30. k Cypr. ep 68. l Chrysost. in Mat. hom . 83. m Epiph. haer . 47. n Hie. on . in Mat. 26. o Aug. quaest . Euang. l. 1. q. 42. p Beda in Mat. 26. q Futhy . ib. r Theoph. ib. s Non de sanguine suo , sed de vino dixit . Maldon . in Mat. 26. t Luk. 22. 19. u Primas . in 1 Cor. 11. Vt siquis moriens relinquat ei quem diligit , pignus aliquod , &c. Idem habet & Herueus , & Haimo . x Peregrè proficiscens . Hieron . nomine in 1 cor . 11. & Sedul . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hom . de charit . y 1 Cor. 11. 26. a Tertul. contra Marc l. 1. Panem , in quo ipsum corpus suum repraesentat . b Bellar. de Euch l. 2. c. 7. c Praesentem rem facere & reipsa exhibere . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Etenim post eius adventum non amplius erit opus symbolis seu signis corporis , cum ipsum corpus apparebit . Theodoret. in 1 Cor. 11. N. P. T. G. f 1 Cor. 11. 29. g 1 Cor. 10. 16. h Aug. epist. 118. c. 3. Qui hoc non discernebant à caeteris cibis veneratione singulariter debita . i Idem ep . 23. k Diuis . 8. Sect. 1. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Quomodo mittam manuum in coelum ? Fidem mitte ; tenuisti . Aug. in loan . tr 50. n Ioh. 6. 56. o Bernar. in Cant. serm . 71. Et manducat nos , & māducatur à nobis ; quo arctius illi astringamur . p Si manducat me , vt habeat me in se , & à me vicissim manducatur , vt sit in me , quatenus integra firmaque sit connexio , &c. q Per fidem panis iste non simpliciter sumitur , sed veluti dentibus quibusdā masticatur , &c. Iansen . concord . c. 59. r Frangitur , & in animae viscera traiicitur . s Nobis incorporatur . t Ephes. 3 17. * Amplius quiddam esse Christum manducare , quam in Christum credere Vide Caluin . Institut . l. 4. c. 17. sect . 5 , 6 , 7. y Non tam ipsum credere , quam effectum eius . Ex Caiuini sent . Bellar. de Euch. l. 1. c1 . u Viuificet , alat , esuriem pellat , &c. z Bonauent . in sent . l. 4. dist . 9. quae . z. a Masticatio & incorporatio . b Spiritualis masticatio est recogitatio cibi i. carnis Christi pro nobis expositae in pretium ad redimendū & in cibum ad reficiendum . c Incorporatio dum recogitans charitatis amore ei quod cogitatur iungitur , & sic incorporatur , & dum incorporatur reficitur , eique assimilatur . d Recogitatio fidei , & affectio charitatis . e Non sufficit qualiscunque fides . f Gal. 5. 6. g Non quilibet actus credendi manducare facit , &c. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2 Tim. hom . 2. * Vide Lindā . de opt Gen. interp . l. 1 c. 11 Canum . loc . com . l. 2. c 13. & Analys . fid . l. 8. c. 〈…〉 . k Per hyperbolen enunciare . Sixt. Sen. biblioth . lib. 6. annot . 152. l Per excessum Bellarm. de Missa l. 2. c 10. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrylost . in Mat. hom 82. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in encoen siue de poenit . tom . 6. orat . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Ioan. hom . 46. & ad pop . Ant. 62. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Mat. hom 82. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In encaen . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Math. hum : 82. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ioh 46 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Math. 46. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In 〈…〉 46. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In 1 Cor. hom . 24. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dr sacerd lib. 3. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In 1 Cor. hom 24. g De Euc ar lib 1. c. 11. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioan. 19. 36 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Ilia caro quam assumpsit , & iste panis , omnisque ecclesia , non faciunt tria corpora , sed vnum corpus . Haimo in 1 Cor. 10. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Mat. hom 82. q Mat. 2. 6. 29. r Galat. 3. 1. s Aug. epist. 23. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in 1 Cor. hom 24. u In sacramēto spei consociatur Ecclesia quamdiu bibirur , quod de Christi latere manauit . Aug. contr . Faust. Beda in 1 Cor. 11. Hoc accipite in Calice quod manauit de Christi latere . Ex Aug. serm . ad Neophyt . I●● ad Haimer . de corp . Dom. x 1 Cor. 10. 4. y Caietan . in Thom. part . 3. quaest . 75. art . 1. a Bellarm. de miss l. 1 c. 12. b Esai 53. 10 , 12 Ephes. 5. 2. Heb. 8. 3. & 9. 12 , 14. c Heb. 10. 1 , 10 , 12 , 14. d Heb. 10. 8 , 9. De qua Chrysost . nomine in Psal. 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e lo. 13. 1. f Quod tradetur siue datur , siue frangitur . 1. quod offeretur à me pro vobis in cruce mactatum . Greg de Valent. de miss . sacr . l. 1. c. 3. g Tradetur . i. dabitur atque offer●etur in cruce in odorem suauitatis vt Apostolus interpretatus est . Ibid. c. 4. k Accepit & fregit 1. frangendum in cruce signauit . Hugo in Math. 26. i Sponte sua frangendum & crucifigendum exposuit . Idem in Marc. 14. l Caietan . in Math. 26. m Ioh. 10. 15. o Bellarm. de miss . lib. 1. cap. 25. p Integri panes dentur . q Plenae amphorae donentur . k Effundetur : de passione praedixit . Idem in Luc. 22. Hoc facite , Luk. 22. 19. s Bellarm. de miss . l. 1. c. 12. Fingit Catholico● ità probare , &c. Non tam ineptè argumentantur . t Iansen . concord . cap. 131. Sunt qui Sacramentum istud esse Sacrificium ostendere conantur ex verbo facere , quod aliquando per sacrificare accipitur , &c. u Inter caeteros Sanderus nostras de Coena Dom. l. 3. c 9. circumst . 19. Item Gregor . de Valent. de Miss . Sacrif . l. 1. c. 4. x Iansen . ibid. y Iren. lib. 4. cap. 31. o Bellarm. de miss . l. 1. c. 27. p In oblatione panis & vini non consistit . q In consecratione non apparet vlla oblatio , nec sensibili● vlla immutario , &c. r Oblationem i●●am n●c Christus nec Apostoli faci●bant , quam nos post co●…ationem fac●… . s Non solet frangi quandoque . t Fractio nostra Christum autorem non habet . u Manducatio & consumptio non sit à Solo Sacerdote . x Consecratio non veram & realem mortem , sed mysticam tantum efficit . y In tota actione Missae nulla est alia realis destructio victimae preter istam . * Vide Bonauent . in sent . l. 4. d. 9. q. 4. a Iansen . concord . cap. 131. * Concil . Trident. seff . 6. de Sacrif . Mis● . cap. 1. & can . 2. b Gratiarum eūim actio est quoddam Sacrificium . Idem ibid. c Probabile est quod oblatio sui Deo sit facta . Ibid. * Vt demus Christum non obtulisse , &c. non consequitur sacerdotes non offerre debere . “ Cum memoria tantum sit rei absentis . d Gabr. Biel in Can. Miss . lect 85. e Aug. ad Simplie lib. 2. quaest . 3. f Nec vola , nec vestigium . N. P. T. G. g Centur. 4. cap 6. p. 430. h In Censur . ad Ambros. Non esse Ambrosii . i Centur. 4. c. 4. pag. 294. k Baron . in Martyrolog . Nouembr . 9. Planè constat Autorem illius historiae non esse Athanasium Alex. l Caluin . de reliq . Charrouienses Monachi iactant se praeputium habere . m Centur. 4. cap. 10. pag. 985. n Bellarm. de Euchar. l. 2. c. 30. de confir . lib 2. cap 6. de script . Eccles. ann . 430. & in recognit . Reuerâ Eusebius Emissenus non potuit esse . p Centur. 4. cap. 4. pag. 294. 〈…〉 Rob. Coqui Censur . Patrum quorundam ; & Andr. Riuetti Specimen Criticum . q Centur. 4. cap. 6 p. 428. r Ibid. p. 429. N. P. T. G. * Doctrinam hanc de conuersione hac , seu de Transsubstantiatione non admodum antiquam esse dicunt Scholastici , inter quos lo , Scotus dist . 4. q. 1. & d. 11. q 3. & Gabr. Biel in Can. lect . 41. Suarez . Tom. 3. disp . 5. quaest . 75. art . 5. Ait Scotus ante Lateranense Concilium ( quod fuit Anno Domini 1215. ) Transsubstantionem non fuisse dogma fidei . Bellarm. de Euchar. lib. 3. cap. 22. In Synaxi Transubstantiationem serò definiuit Ecclesia . Erasm in 1 Cor. 7. s Bellarm. de Euchar. l. 2. c. 32. t Beda in Marc. 14. & in Luk. 22. Nam in Math. non habeo . u Pro carne agni & sanguine sui corporis & sanguinis sacramentum in panis & vini figura substitutens . x Frangit ipse panem quem porrigit . y Quia panis corpus confirmat , vinum verò sanguinem operatur in carne , hic ad corpus Christi mystice , illud refertur ad sanguinem . z Lib. 2. de Eucharist . a They are of late reprinted and set forth by M. William Lisle . b 1 Cor. 10. 4. c 1. Cor. 10. 4 d Ioh. 6. 54. e 1 Cor. 12. 27. f 1 Cor. 10. 17. g Quae est ista noua & stulta sapientia , nouitatem quaerere in visceribus vetustatis ? Optat. adv . l'armen . lib. 4. 
A42469	----	Thomas Gataker B.D. his vindication of the annotations by him published upon these words, Thus saith the Lord, learn not the way of the heathen, and be not dismayed at the signes of heaven, for the heathen are dismayed at them, Jer. 10. 2 against the scurrilous aspersions of that grand imposter Mr. William Lillie : as also against the various expositions of two of his advocates, Mr. John Swan, and another by him cited, but not named : together with the annotations themselvs : wherein the pretended grounds of judiciary astrologie, and the Scripture-proofes produced for it are discussed and refuted. Vindication of the annotations by him published Gataker, Thomas, 1574-1654. 1653 Approx. 554 KB of XML-encoded text transcribed from 104 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). 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A42469) Transcribed from: (Early English Books Online ; image set 54907) Images scanned from microfilm: (Early English books, 1641-1700 ; 597:8) Thomas Gataker B.D. his vindication of the annotations by him published upon these words, Thus saith the Lord, learn not the way of the heathen, and be not dismayed at the signes of heaven, for the heathen are dismayed at them, Jer. 10. 2 against the scurrilous aspersions of that grand imposter Mr. William Lillie : as also against the various expositions of two of his advocates, Mr. John Swan, and another by him cited, but not named : together with the annotations themselvs : wherein the pretended grounds of judiciary astrologie, and the Scripture-proofes produced for it are discussed and refuted. Vindication of the annotations by him published Gataker, Thomas, 1574-1654. [8], 192, [6] p. Printed by J.L. for Richard Thrayle ..., London : 1653. Errata: prelim. p. [3]. Includes bibliographical references. 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Bible. -- O.T. -- Jeremiah X, 2 -- Criticism, interpretation, etc. 2005-10 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2007-01 Ali Jakobson Sampled and proofread 2007-01 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion Thomas Gataker B. D. HIS VINDICATION OF THE ANNOTATIONS by him published Upon these words , Thus saith the Lord , Learn not the way of the Heathen , and be not dismayed at the signes of heaven , for the Heathen are dismayed at them . Jer. 10.2 . AGAINST The Scurrilous Aspersions of that grand Imposter Mr. William Lillie ; AS ALSO Against the various Expositions of two of his Advocates , Mr. John Swan , and another by him cited , but not named : Together with the Annotations themselvs . Wherein the pretended Grounds of Judiciary Astrologie , and the Scripture-Proofes produced for it , are discussed and refuted . Esay 47.12 , 13. Stand now with thine enchantments , and with the multitude of thy sorceries , wherein thou hast laboured from thy youth , if so be thou shalt be able to profit , if so be thou mayest prevail . Thou art wearied in the multitude of thy counsels ; let now the Astrologers , the Stargazers , the monethly Prognosticators stand up , and save thee from these things that shall come upon thee . Imprimatur , Edm. Calamy . April 12. 1653. London , Printed by J. L. for Richard Thrayle at the Crosse-Keyes at Pauls gate entring into Cheapside , 1653. Some few material Escapes may thus be amended . PAg. 7. lin . 31. do not without . pag. 13. l. 21. as much . p. 16. l. 39. such as are . p. 25. marg . Adag . 2460. p. 43. l. 6. of the Ancients . p. 56. l. 32. Josh . 6. p. 60. l. 10. of that breed . p. 84. l. 3. reserved . p. 95. l. 15. Analysis p. 101. l. 16. and be . p. 104. l. 32. have gained . p. 113. l. 12. particle . p. 123. l. 17. Esay 44.25 . p. 128. l. 37. and its . l. 38. in the. l. 39. right p. 159. l. 16. Joel 2.10 . p. 161. l. 17. Cocceius . p. 143. l. 30. that , fight of p. 163. l. 15. witnesses . p. 173. l. 35. and not . The principal Contents of this whole Discours ; In the former Part. THe Occasion of undertaking this Task . Page 1 Lilies scurrilous aspersions of the Annotations on Jerem , 10.2 . and the Autor of them , p. 2 Answer brief to all his aspersions in general , and some of them in particular , p. 3 Of ignorance charged on all that oppose him and his profession , p. 4. and further , p. 82 — 86 Of Presbyterie and Independencie , how far they concur , and where they part , p. 5 That those of either side , and others of neither , have unanimously agreed , as well in ancient times , as in latter dayes , in opposing and condemning his profession , p. 6.7.87 . The Presbyterie cleared from imputation of sedition , p. 8.9.21 . Lilies spite not so much against the Presbyterie , as against the Ministerie in general , p. 10.11 , 19.21 , 22 His cunning predictions of things done , or in doing , p. 12. and compliance with the times , p. 13.14 , 58 Calvine , ( tho not alone ) grosly abused , and falsly charged , by him and others , p. 14.15 , 16 , 17 The Genevian Discipline , by a Popish writer of Note highly commended , p. 17.18 Calvines judgement of Divinatorie Astrologie , p. 18 The grounds of the late Warre by Lilie pretended , discussed and refuted , p. 19.20 Lilies contradictions in his judgements , p. 22.23 His pretended grief for some pious Priests unmasked , p. 24.25 . & p. 74.75 His reqirie to be heard , and tried according to his own principles examined , p. 26.27 His censures of stupiditie , non-sense , dotage , crossing all antiqitie , reason , and genuine sense of the Text , in the Annotations and their Autor , discussed ▪ p. 28.29.32.33 Envie charged by him unjustly on the oppugners of his profession , p. 30.31 Lilies predictions in some particulars concerning the last Solar Eclipse , controlled , p. 33 — 41 His consent with , and dissent from , an other of his profession , with the grounds thereof debated , p 35 — 37 Reasons , why Eclipses cannot portend or produce such things as these men ascribe unto them , p. 41 — 43 Ignorance and error the main causes that make Eclipses so dreadful , p. 44-52 The true reason of them discovered hath freed people from fear , p. 45.46 , 47.51 . Which the Egyptian Astrologers therefore would not have imparted to the people , p. 48 Two gross errors among the common sort of people concerning Eclipses , p. 52 — 54 Eclipses no prodigies , p. 52.53 How they should presage , as Lilie saith , much good to any , being deemed so dismal , p. 54 — 59.71 Lilies Pictures , with his explications and applications of them , contrary to himself , and his own Autors , examined , p , 59 — 64 His inabilitie to construe aright his own Autors , p. 62 His various and self-contradicting assertions concerning the efficacy of Eclipses , p. 65 Peucers impious assertion concerning the efficacie of Stars in some genitures , P. 66 — 68 Lilies Argument from the Rainbow refuted , p. 68 — 70 Lilie pressed to make good his Assertions concerning the Original of his pretended Art , p. 70.71.91 92 His pretended experience debated and refuted , p. 71 — 82 Whether more dangerous for Statesmen to advise with Gods Ministers , or with Wizards , p. 88.89 Lilies manner of refuting such as write against him , and his pretended Art , p. 89 — 91 Reasons rendred of the later . yet not unseasonable , appearance of this piece in publike . p. 92.93 . The Contents in the latter Part. THe occasion of dealing with Master Swans Sermon on Jerem. 10.2 . p. 94 Lilies charge of Ignorance upon his opponents by Mr. Swan renewed , p. 94. and satyrically pursued , p. 115.147.178.179 Mr. Swan granteth the Text to speak , not of Idolatrie , but of Astrologie , such as the Chaldeans professed and practised , p. 95.96 . as also that the one oft leadeth people to the other , p. 96 Ke●ers judgement herein , and of that whole practise , p. 97.98 The reasons rendred by Lilies two Advocates , why the dreading of the signs of Heaven is forbidden , discussed and rejected , p. 100 — 110 Fatality and certainty in their Pred●ctions maintained by our Prognosticators ; yet condemned by both their Advocates as presumptuous and magicall , p. 103 — 109 Astrologie , according to Mr. Swan , the Stars language , p. 104.127 Our Astromancers pronounce one another palpable liers ; which how it may well be deemed tru of them all , p. 109. — 111 The right Reason of the inhibition of dreading the Signs of Heaven , rendred from the Text , to wit , the Vanitie of the Wizards dictates concerning them , p. 111 — 115 The Poets sayings concerning them by M. Swan produced , sifted and shewed to be contradictory either to other , and unsound . p. 115 — 118 The Stars set to rule persons and people , not by God , but by arrogant men , p. 115.116 Signs in the Text what , and how said to be Vanitie , p. 118.122 — 124 That it is not of the essence of a Sign to portend ought , p. 119 — 122 Christs Words Matth. 12.39.40 . discussed and cleared , p. 121 M. Swans argument from experience examined , and rejected , p. 124 — 126 His Argument from Gen. 1.14 . discussed and refuted , p. 126.127 , 128.131 His Argument from Psal . 19.1.3 . to back the former , of no force , p. 127.130 His undeniable Axiome granted , concludes nothing for him , p. 130.131 His frivolous distinction , to meet with an objection ; and slight answer to as frivolous an Objection of his own framing , p. 131.132 Psal 50.4 . Inconsiderately and impertinently produced by him , p. 132.133 . Judg. 5.20 . To as little purpose alledged , p. 133 — 135 His long and lacinious discours of the means whereby the Planet Mars hath power to subvert States unravelled , p. 135 — 140. and shewed to be groundlesse , p. 136. impious , p. 136.137 . Insufficient to his intended Project , p. 138.139 , 140. impertinent to his present purpose , p. 140.141 The Cognisance of Questions , what it is ; and being a new invention , and one of our Wizards their gainfullest engins , that it hath much need of good props , p. 141 — 143 The judgement of Genitures how ridiculous ; and whether M. Swans Principles will reach it , p. 144.145 Pericles defended against M. Swans harsh and groundlesse censure ; and Thucydides cleared from Lilies misreports , p. 147 — 155 Job . 38.31 , 32. by M. Swan alledged , discussed , and shewed not to say , what he should proov , p. 106. and p. 156 — 158 Job 9.7 . Cited to as little purpose , p. 158 — 160 making no more for Astromancie , then Job . 37.7 . for Chiromancie , or Revel . 2.17 . for the Philosophers Stone , p. 160.161 . Luk. 21.25 . Explained and shewed to have no place here p. 161.162 Psal . 111.2 . and 1 King. 4.11 . to no purpose here produced , p. 162.170 Wisdom . 7.17 . Apocryphal , of no weight , because of no credit ; nor coming home to the point in qestion . p. 162 — 166 Of Adams knowledge , and Salomons , p. 166 — 168 Of Thales , p. 168 169. Of Solon , p. 169.170 . Of Tares or Weeds rather , sowen among the Wheat , and how to be distinguished , p. 170.171.174 — 176 Of Eccles . 3.1 . the genuine sense of the place ; that it no way helps those for whom M. Swan pleadeth , p. 171 172 Of the men of Issakers skil , 1. Chr. 12.30 . to this purpose as litle , p. 172.173 Of severing the drosse from the gold , and chaff from the Corn , p. 176 177.180.181 The condemners of this Divinatory Astrologie not guilty of confounding and casting away the one with the other , p. 177.178 The Patrones of it rather blend them , and would obtrude on us , the drosse with the gold , and the dregs with the liqor . p. 179 The vanity of M. Swans pretense , that the discovery and opposition of such fanatical fancies and cheating practices , should either proceed from ignorance , or indanger the inducing of it , p. 179.180 The Rule given by M. Swan , whereby to help us in discerning Christs Godhead by his Miracles , cutteth the throat of his Clients cause concerning the stupendious efficacy of Eclipses , p. 181 What disservice our Astrologers have done to God and Christ , by attributing the most miraculous works of either to the natural Operation of Stars and Constellations , p. 182 — 185 The close of all with the L. Howards judgement , concerning the mischievousnesse of this Fortune-telling Astrologie , p. 186 The Contents in the Annotations . AStronomie and Judiciarie Astrologie distinguished , p. 187 That for the Original of this latter , its Patrons and Practicers , wanting ground from the light of Nature , or natural reason , are fain to fly as the Papists for their Purgatorie , to special revelation , some from good Angels , some from God himself , both without any sound proof of either , p. 188.189 That they do falsly and impiously fasten upon the Stars such vile affections and malignant faculties as God never gave them , p. 188 That the Names given them , to import such qalifications , taken from Heathenish Deities , in which the Devil was worshipped , leadeth us to take notice of the first Autor of it , p. 189 That if it had ben revealed by God or his Angels to any , it would have ben to his Prophets , who would in their writings have mentioned it , and not transmitted it by Paynims to posterity , p. 190 That it hath ben ever in the Christian Church liable to censure , p. 190 That it is in Gods Word derided , disswaded , inhibited as a course impious , vain and frivolous ; unbeseeming Gods people , p. 190.192 Signs of two sorts ; which to be dreaded , which not , p. 191 A VINDICATION of the Annotations on Jerem. Chap. 10. Vers . 2. against the scurrilous Aspersions of that grand Imposter Mr. William Lillie , &c. A Great man is reported to have sometime complained that it was his hard hap to hear last of some things , tho much talked of abroad , wherein himself was most concerned : And it had been long ( as I was afterward informed ) in the mouthes of many , and some great ones , who in regard of my silence deemed me therefore decessed , ere it came to mine eare , that M. Lillie , that grand Impostor , had in his Black Book of the Dark Yeer , been nibbling at mine Annotations on Jerem. 10.2 . and girding at me , after his wonted scurrilous guise , as at many other of Gods faithful Ministers and Messengers of far greater worth then my self . Now howsoever I have elswhere professed , how litle I regard the sqibs and censures of such scoffing mates and scurrilous scriblers ; his especially , whom I deem no better then an other Lucian ; for that as he , under pretence of deriding and traducing the superstitious worships then commonly practised , and fond conceits of their fained Deities then generally received , did not obscurely endevor to root up all religious worship of the tru God out of mens lives , and all reverent fear and regard of him out of their hearts : so this man under colour of taxing and inveighing against such , either worthlesse or scandalous persons , as eyther formerly or in later times , have some closely crept in , and ben admitted into the Ministerie , some violently or cuningly by might or slight ben obtruded upon the people , or have intruded themselvs into ministerial functions and pastoral charges , or have demeaned themselvs otherwise then was meet in their places ; he takes occasion to aspers and traduce the whole profession , and to vent his spleen and gall against the Ministerie of Christ Jesus it self , as hereafter shall be shewed . Albeit therefore , I say , I litle regarded , what should drop from the pen of one so affected , yet was I desirous to see what the man had said , and what satisfactory answer he had in this discours so much talked of , returned to mine Exceptions to his Relations concerning the grounds of his pretended skill and professed practise , which in those Annotations were taken thereunto . To which purpose not being able my self to stir far abroad , I reqested a frend to procure me the book : but they were , it seems , as the manner is of such Prognostications for the yeer ensuing , sodainly snatcht up at their first coming forth ; this more especially , in regard of the principal subject matter of it ; peoples minds being generally prepossest and fil'd with expectation of strange novelties , raised by the reports given out beforehand , of the most dreadful Eclips , that this Black Yeer should produce , and the direful Effects that should follow thereupon . Yet after some space of time attained , when it came to my hands , whereas I expected , that he should have made good , what he had with so much confidence formerly delivered , concerning the first Original of his pretended Art , from some Authentical Records , and have taken away mine Objections opposed thereunto ; I found nothing les then what I looked for : Onely here and there scattred some expressions of his spleen , and overflowings of his gall ; wherein he is pleased to aspers and tax me , as one of those his homebred Antagonists , that have lost their oyl and reputation , by endevoring a refutation , of what they understood not ; having overlookt his labours with uncircumcised affections and Presbyterial charity ; most absurdly abusing their better time in criticismes and fruitlesse Expositions on Texts of Scripture , against the whole current of Antiqity , Reason , and the very genuine sense of the words themselvs ; and , according to the Proverb , which in the Margine he applies to me , Senes bis pueri , doating , and become through Old age a Child again . And again afterward , complaining as if he had ben condemned unheard , and telling in what manner he desired to be tried , Let me be heard , saith he , according to mine own principles , and not judged without hearing , either by Thomas Wiseaker , or any of the Presbyterie , according to their unseemly Commentary , or stupid Annotations on Jerem. 10.2 . and then concludes he this his scurrilous passage , with a close of the like nature , Qi Bavium non ●dit , Let him read that puddle of envy and non-sense . Concerning all which in general , I might well say in few words , and so let it passe , that it is all at the most and best no more , then with the Scythian beast Bonasus , to sqirt out his filth in the face of his pursuers , hoping thereby to escape . But a litle yet further more particularly , to lay open the rather his vain folly and insolent arrogancy herein . And first , concerning what he jabbers of his Homebred Antagonists , that have lost their oyl and reputation by endevoring to confute what thy understood not ; that is , by discovering the vanity and impiety of those frivolous fictions , delusorie devices and hellish designs of himself and such as himself wherewith they endevor to amaze the minds of the simpler sort of people , thereby to bring themselvs into repute with them , and to pick the purses of those that repair to them for advice , the main matter whereby this their Art of Imposture is supported and maintained . 1. I neither know , nor have heard of any one , that have lost any jot of repute amongst the wise or lerned , by dealing against them . But that it fared in this case so with himself and his complices , that they have lost much of their reputation , as wel with the simpler , as the wiser sort , by their late predictions , the meanest of the people and boyes in the streets ar able to give him notice more then sufficient . 2. There needs not much skil in his pretended Art , to discover the vanity of it ; no more then it is reqisite for one to be over-much seen in geomancie , palmistrie , sortiarie , auspicie , or aruspicie , to discry and discover the folly of these courses , which by the unanimous votes and agreement of all sound Christians ar now generally not disclaimed only , but detested , as practises meerly diabolical ; howsoever M. Lilie and some of his Complices , in these times of licentiousnes , endevor to cry up some of them again . There needs no deep diving into these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Evangelist speaks , such depths of Satan , Rev. 2.14 . to discry them to be none of those , that the Apostle tearms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the depths , or deep things , of God , 1 Cor. 2.10 . yea or of nature . 3. His style is overlavish in taxing all his homebred Artagonists , all those among us , that have delt in this Argument against their fanatical and fantastical profession , as men not understanding what it was that they delt with . Some of them peradventure have ben able to discover his want of exact skill in the justifiable part of his professed Art ; whereof more anon . But why should it be deemed want of understanding in these men , that of late among us have attempted to lay open the loosnes and sandines of the grounds which they build upon , that should moov them to undertake that task , more then in those of former times , either among us , or abroad , of whome he shal hear somewhat further hereafter ? No reason , I suppose , he can give for it , but this , that they ar his Antagonists , and by opposing such practises he misdoubts they may mar , or in part at least impair , his market . Secondly , for his double jeer , of uncircumcised affection , and Presbyterian Charity . 1. The former term will best fit himself and his Complices : of whose Profession the first known Patriarks , were not Adam , or Abraham , as they would make men beleiv , but people uncircumcised as wel in flesh as in spirit , the Egyptians , Chaldeans , Philistines , and Syrians , from whome by tradition through the hands of idolatrous Pagans , and superstitious Mahometans , whose disciples ond folowers these men with open face and bare forehead professe themselvs , it was conveighed unto those of this latter age of the world , and by Satans subtilty hath crept into Christs feild , wherein partly through discontinuance of wonted Church censures , and partly through connivence of the Civil Powers , it hath taken to much footing and to deep rooting , and as ill weeds are wont soon to grow rife and rank , hath spred it self far and neer , to the utter stifeling of piety in the hearts and minds of many , and the great blemish and scandal of Christian profession . 2. As for the Presbytery and Presbyterian party , that he is so oft girding at , endevoring thereby to cast a further odium upon them , because he conceivs them to be already at present under a cloud ; that I may in part also obiter insert something in Vindication of those , who under that Title ar by this Imposter and others of the same coat freqently in like manner taxed and traduced : Howsoever this felow in his Preface tel his readers , that Presbyterie and Independencie ar not twins in union more then Esau and Jacob. Yet in the main point of Presbyterian Government in general , to wit , the allowance of the oversight of Christs flock , not by teaching Presbyters alone , but by other also adjoyned to them , unto whome the Ministerie of the Word and Sacraments is not committed ; herein , I say , there is no disagreement , between those , who by the name of Presbyterians ar commonly distingvished as a different party from those who ar as commonly termed Independents , having , as by some of their own writings appeers , taken that Title up themselvs , and these from whome they ar wont by that term to be distingvished . Yea it may truly be averred , that this other party may the more justly of the twain be termed Presbyteriars , being more rigid in maintaining a necessity of this form of Government , then many of those that go under that name ; as may appeer from the Votes passed by the major part of those lately employed in the Assembly at Westminster , and transmitted by them to the Houses , that then sat : which those of the other party then took notice of , and have since made use of in some of their writings . The main difference between those two Twins , as he terms them , is not concerning the Subject of the Government , or Presbyterie , simply considered , but concerning the Extent of it , and matter of Appeal ; the one side including the entire and absolute power of a Presbyterie so composed , within the lists and limits of a particular Congregation , without admittance of Appeal unto any other Jurisdiction , in case of pretended grievance or male administration ; in regard whereof also themselvs term it an Independent Government ; the other allowing in such and the like cases Appeals to a Classis , or Convent consisting of Elders or Presbyters of either kind abovementioned , selected out of the Particular Congregations to that purpose combined : and the Title of the Presbyterians doth therefore as fitly , and as fully competere , that is , agree ( if it do not rather propendere , that is , weigh down , this latter way ) unto the one as to the other . And we may justly say here , as that Ancient writer sometime of the name of a Christian ; Christianus , si nullius criminis nomen est , ineptum est , si nominis solius crimen est ; so of the name of a Presbyterian ; If the name argue no crime , it is a fond thing to object it as a crime unto any : if it import ought criminal , the crime is common to either party , that being so , that the title imports , as already hath ben shewed . But whatsoever the difference otherwise may be between these two Twins , sure it is , that they do both unanimously concur and accord in opposition to Mr. L. and his Complices , and in discovery and detestation of their diabolical practises . And it is a most ridiculous thing therefore for him to complain of Presbyterian Charity ; as if none but Presbyterians forsooth were out of Charity with them , and their divelish devices and hellish designs ; and to refuse to be judged by any of the Presbyterie ; as if such alone were the persons that had past their verdict upon the courses professed and practised by them : wherein albeit he may seem to deal somewhat wisely , not unlike Lucians Imposter , who would have no Christian present at the shewing of his tricks , because he knew they would soon discry his Impostures ; yet hath he not delt so warily as he , who reqired others also , tho to Christians most opposite as wel as Christians , to be excluded , because he misdoubted discovery as wel by the one as by the other . For ar they Presbyterians alone that have past their censures upon the trade that Mr. L. foloweth and professeth ? Nothing les . To pas by all other , that have from time to time appeered in this qarel ; Was Sixtus Senensis a Presbyterian ? who in plain terms affirms this their pretended Art of Judiciary Astrology , to be no Art , but a meer fallacie , and a detestable Imposture : and being by one Savarallius taxed for this his Censure , as my self am now by this Imposter , doth not only averr constantly what before he had delivered , but further at large confirms it against his selie and groundles eavils . Or was Benedictus Pererius a Presbyterian ? who in a long discours of it , at large evidently proves , and at length peremptorily concludes , that this Astrological Divination is contrary to the Autoritie of Scripture to the grounds of Philosophie , to Theological Doctrine , and to Ecclesiastical Discipline . Or were the Fathers of the first Councel of Carthage , and the first of Toledo all Presbyterians , who both anathematize all those , that give any credit to Astrologers . Or is the Pope himself , think We , with his whole train at Trent , all on a sodain turned Presbyterians ? that they have by general consent expresly prohibited all books written of Judiciary Astrologie , enjoyning all Bishops within their several precincts to suppres them . But not to enter upon a list of such , either Ancient Fathers of high esteem in their times , or others of later ages , and modern Writers of note , as wel Papists as Protestants , whose very names would fil up many whole Pages , and testimonies make up manie large Volumes ; among us in this Land of late , since this cours and practise of deluding selie people hath grown into reqest , not Presbyterians onely , but more then one or two , no favourers sure of those , whome alone he is pleased under the Title of Presbyterians to reject , have in this busienes freely shewed themselvs , and with much varietie of lerning and strength of Argument laid open its nakednes to the veiw of the World , as himself wel knows ; whome yet I cannot much blame him , that he takes no notice of , because he cannot but be conscious to himself of his own inabilitie by force of reason or Logical disceptation to answer their Arguments , remoov their exceptions , refel their objections and maintain his own broken cause . And indeed so gros and palpable , to the wiser sort at least , do their sory shifts and transparent devices appeer , that they do without just cause , with that understanding Romane wonder , how they can without smiling look one an other in the face , to think with what wind and smoke they entertain selie people , and cheat men of their moneys , by emptieng their purses , to fil their own cofers . Concerning which practises , I shal referre him and his Complices to Mr. John Miltons Figure-caster published by Mr. William Rowland in his Judicial Astrologie Judicially condemned , and Defence of Dr. Homes his Demonologie : all which yet , I suppose , ar none of that Presbyterial partie , whome Mr. L. would by no means have to be of his Judges or Jurie , as seeming at least to deem himself safe enough , when he should be brought to tryal , if such onely were excluded . Nor , I hope , wil he have the face , tho bold and shameles enough , to bring within that verge , those two whome himself names in his Preface , Dean Owen , and subtile Mr. Nie , as he is pleased to style him , and acknowledgeth to have condemned this his Art as Diabolical : who how far forth they have delt in detection thereof , I know not : he telleth his reader , that the one of them hath but Ipse dixit ; but I am to wel acqainted with his wonted slight turning of such discourses as he hath litle list or courage to cope with , and as litle regard therefore what in such cases he saith . Howsoever it be , it hereby appeers , that it stands him upon , if ever he come to trial , to enlarge his Exceptions against Judges and Jurers , and exclude Independents as wel as Presbyterians , ( that which doubtles also he would have done , had he thought he might have ben as bold with the one partie as he is with the other ) if he look or hope to be acqit . But give the good man leav to pack a Jurie , and pick out Judges of his own choise , and then he is sure to speed wel enough . Yea but those of the Presbyterie , saith Mr. Lilie , ar seditious , such as no premonition wil encline to subjection : nor can a treason be managed without a Priest : and a Presbyterian also sure he must be : for , hoc certum & probatum est , saith he , per Kit Love , and his deer brethren and felow petitioners . To which I answer briefly . 1. If any of the party so styled , have gon beyond their limits , and mooved out of their own orb , by any il-advised and unwarrantable cours , they ar to bear their own burden , and to answer for themselves ; but that their delinqencie is not any justification of him ▪ or abatement of the pleas and prescriptions of any of the partie so termed against him . 2. I demand , Doth this judgment concerning such a Government in the Church , of it self and in it own nature , involv any such crime , or produce any such effect ? if it should , the guilt of it would include either partie of his two Twins , as he terms them , both of them beng eqally engaged therein , or , if any ineqality , the Independent the deeper . 3. For that his large and lavish assertion of No treason without a Priest ; and that it must be a Presbyterian to by his scope and instance may appeer . To pas by his extream malice and rancor , in endevoring to involv al petitioners for favor and mercy to be extended to a delinqent , as partakers with him in that crime wherewith he is charged , or whereof he stands convicted : a censure arguing a most savage spirit , and a right divelish disposition . I never heard before in all my Logick , of an Induction consisting of one particular , or singular member . He should have done wel , according to the wonted manner of disputing by Induction , after an enumeration of sundry particular treasons and rebellions , to have added , nec in caeteris contrarium est videre , nor in any other doth it otherwise appeer : which had he done , he might soon have ben convinced of a most notorious ly . For let him shew , what Presbyterian Preist there was in managing that late insurrection in Bedfordshire and the Counties adjoyning ; or in that later rising in Essex and Kent : or what sedition and treason any Presbyterian Preist among us had a hand in during the Reign of Qeen Elisabeth ? altho the Ministers that then stood for the Presbyterian Government against the Bishops , through the prevalent power of some of them in and with the State , endured much hard measure , some suspended , some deprived , some imprisoned , some exiled , some sentenced to death , and some put to death : or what part did any such bear with us , under King James and King Charles , tho not a few of them were very harshly and unmercifully handled under either , in the plotting of any treason , or raising any rebellion against either ? And here I can not omit the speeches of two Bishops of London in Qeen Elisabeths time , concerning the Puritans , as they were then commonlie termed , such as desired a reformation in some Church-affairs , and were for the Presbyterian Government . The one of them B. Elmor , tho none of the best , when one preaching at Pauls Cros , had inveighed bitterlie against that party as a crew of seditious and turbulent persons , and had affirmed the Puritans to be wors then the Papists ; No , qoth the Bishop , he said not therein aright : for the Puritans , if they had me among them , would cut my rotchet onely , but the Papists would cut my throat : the other his successor B. Vaughan , a man more moderate then the former , when another in the same place was no les eager in the same argument , ( for the manner in those dayes was with the Chaplins that there appeered to labor to bring that partie into disgrace and disfavour with the Judges and great men , who in Term time especially used to repair thither as people prone to sedition ) the Bishop to a Gentleman of his inward acqaintance , who dined that day with him , ( as himself sometime related it to me ) I wish , said he , I could have had the preachers toung to day for some space of time in my pocket : the way is not to convert or convince that party by invectives and untruths : it is tru they affect not the present form of Government ; they ar for another : but they seek it by petition , not by insurrection or sedition ▪ Thus these two Bishops themselvs of that partie in those times . 4. But the truth is , this mans malice , tho he do not every where so openly manifest it , is as much against the one partie of his two Twins as against the other , howsoever he be more cantelous in dealing with the one , as deeming them more acceptable to , and powrful with the State at present then the other ▪ els why doth he complain more of Presbyterian , then of Independentian Charity , when as yet himself takes notice of those on that side , who in expres terms condemn his practice as Diabolical ? Yea apparent enough it is , that his rancor is not so much against the persons of either partie , ( tho he be the rather incensed and enraged against both , because some of either side have netteled him , by discrieng themselvs and discovering to others , the wickednes of his wiles and impietie of his practises ) but his spite is not so much at the men , as at their Ministerie , the Clergie of England , as he there speakes , whome under the odious terms of Preists , and Praters , and Black-coats , and those of the Long Robe , he doth so freqently traduce . No treason can be managed without a Preist ▪ and , There is a people yet in being , pretending unto godlienes and Religion , which men in our plain English cal Divines , Ministers , Preachers , Ecclesiastical men , or men conversant in holy things ; in forain parts they ar called Bishops , Cardinals , Abbots , Moncks , Friers , &c. men that step up sometime into Pulpits , and pretend to instruct our souls , with the doctrine of Christianity , but indeed obedience to their own Constitutions . And in his Preface to Astrolog . Predict . of 48. &c. Oh these Preists ! this sinful people of Levi do hunger and thirst after the fat fleshpots of Episcopacie ; if they were assured that Deans and Chapters Lands should not be setled on the Church , God knows what Religion they would be of . Wo unto you Preists . And to bring our Ministerie in general , which you see with whome he here rancks , into hatred and jealousie with the State , he gathers forsooth from the former of the late Lunar Eclipses , that there is yet leaft a generation of such men , who ar now privately designing some future trouble unto our State , and those Common-wealths where otherwise they reside , which will again occasion drawing of bloud , unto our State and other Nations , and destruction unto themselvs , viz. Ministerie and Munckerie , ( for he would have them , you see , deemed both birds of the same feather , as witches and wizards ar deservedly esteemed with good ground from Gods Word ) and to as many of their abused disciples and proselytes , as shal suffer themselvs to be overruled or deceived by their treasonable counsels , and herein , he saith , he erres not . But that you may the better understand , whome his intent was to strike at , he closeth all up with this scoffing jeer , that he hopeth the world wil cleer him , that he doth not abuse , or so much as once name or mention the Presbyterians or their Proselytes : and yet so great is his spleen against those poor Presbyterians and their Proselytes , that he could not forbear to vent it not long after in expres terms against them ; withal abusing most wickedly and wretchedly the name of as worthy an Instrument and venerable a servant of God as any that these later ages have produced , whose memory is to this day and stil shal be blessed , and his renowm remain , as a pretious odor of fragrant smel and sweet savor , in the minds of the godly ; whereas the name of himself , and of such as he is , shal stink above ground in the nostrils of those that sincerely fear God , while they yet live , and their memory rot , as their carcases in the grave under ground , when they be ded . For , This Eclips , saith this our Fortune-teller , finds all Sacerdotes , which because it ever did shal pas for Preists , in much sorrow and anguish of mind , the influence of it crossing their designs ) now fearing the downfal of their tithes , and a general ●●●giversation of the people against them in many places : the people , who begin to see without spectacles generally declining their spurious and seditious doctrines against Parlament and State , whether derived from John Calvin , or the babling of a sillie Scottish Presbyterie : and again anon after , Much trouble and affliction wil arise unto the whole Hierarchie : this wil generally fall upon them every where , wheresoever they reside . And for my part , I make no doubt indeed , but that he would be right glad , as wel as his grand-Master the Divel , to see the Ministerie rooted out , it so crosseth their designs , As Haman the whole Jewish race for Mordecays neglect of him , in all places , where in any power it yet abides , either with us , or elswhere . Mean while you may here observ , how the old Proverb is verified in our modern Prognosticators ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rebus peractis est Cleo Prometheus . they can tel us what wil be , when the thing is done already . This no more now blind buzzard , as I sometime out of ignorance termed him , but , as herein he hath evinced himself to be , a marveilous sharpsighted Stargazer , and most skilful Fortuneteller , can from the posture of the Stars at one of the late Eclipses foretel us , what the people wil do hereafter , when he seeth what they ar doing , and have in part done already . For when he perceivs apparently by Petitions and Proposals in print and other the like addresses unto the Parlament , divers of them long before this his Black Book came abroad , he can now , after long poring and staring upon the Stars , by the situation and aspects of the celestial bodies foretel us , that which no man living , without help of his skil , had ever ben able to make out , that People wil have no mind to pay their tithes to their Ministers . Again the understanding Reader may hence take notice , how cunningly this man can here comply with the people . For as those of the Levelling party , ( for such I suppose they were , that were the cheif Ringleaders in that Bedfordshire insurrection before-mentioned ) to draw the multitude after them , promised a freedome from tithes and taxes to all that would joyn with them : so these cunning wizards , to insinuate themselvs into the peoples affections , can attemper their predictions unto their humours , and tel them such tales and stories , as they think wil take most with them , and best please them , and they perceiv them , by their innate disposition expressed and appeering in their practise , to be strongly bent unto ▪ apparent enough it is , that it is not any spurious or seditious doctrine in their Teachers , by this foul-mouthed Sycophant , so falsly fathered upon Calvin , ( the splendent lustre of whose repute the snarlings of such Helhounds can no more impair , then the yalpings by night of maungie whelps and mungrel curs , barking at the moon or the imaginary man in the Moon , can in any sort impeach or impair her light ) but their own covetous disposition , and earthly-minded affection , ( as falsly as frivolously ascribed to the celestial aspects , ) that makes people to grutch Gods Ministers the means of their maintenance to the foul shame and scandal of their Christian profession . And this skilful Fortune-teller , had he pleased to speak out , and had ben disposed so to say , might from his own principles have concluded , that people would grumble as wel at the payment of taxes , as at the payment of tithes , which himself also long since greivously complained of , as being much oppressed with taxes and assessements , as Bellantius was with fear of the approach of his enemies , when he was writing against Picus . For mark I beseech you , his argument , A Jove praelatura ; Prelature is from Jove : ( tho the sacred Oracles tel us , from the tru , not the fabulous , Jehovah and his Christ , Psal . 75.6 , 7. Prov. 8.15 , 16. but God belike hath resigned his right to their Jove , or to the Divel , whome they deal with , and who was adored in him , 1 Cor. 10.20 . and laid claim thereunto sometime as of right now belonging to him , Luk. 4.6 . ) and sub Jove principes , Ecclesiastici , Politici , Sacerdotes , Vnder Jove , or Jupiter , ar Princes , Ecclesiastical , Political , Preists , &c. for so speaks the Autor whome he cites , and as in Latin he cites him : tho that he may not offend the State , and yet might apply it to the poor Preists , whome he hates more then he does the Divel , ( see what jugling here is ) he thus renders it ; Vnder Jupiter we signifie Princes , Cardinals , all Ecclesiastical Potentates , Policy ▪ but Sr , your Autor says , as Prelacie in general before , so here Princes , that is , cheif Governors , and those as wel Political , or Civil , as Ecclesiastical : and it may wel be demanded , how the poor Preists come into the same rank with Princes , and such as have relation to Jupiter , of whome I have read , that he was sometime a civil Potentate , but never a Preist . And now make we up this wise mans subtil argument : The Ecclesiastical Potentates and their affairs ar under Jupiter : but in this Eclips we find him out of all strength and dignity : Ergò the people wil be loath to pay Ministers their Tithes , and would not the Argument folow as forcibly : Al Civil Governors ar under Jupiter : But he was out of all strength and dignity in the late Eclips : Ergò the common people wil be unwilling to pay the Taxes imposed upon them by their Superiours . And , I suppose , there can hardly be found any man so simple , altho he had but , as they use to say , his guts in his hed , and his brains in his belly , but could easily without help of Mr. Lilies skil , or use of his spectacles , his curious calculations , and far fetcht observations , both see , and foresee , that people ar and wil be unwilling to pay as wel taxes as tithes ; save that they know they may be enforced to the one , which they hope they shal not be for the other , and they ar more regardful of their worldly gain and advantage , then they ar of a good conscience and of their spiritual behoof . But the Eclips relateth , I dare say , as much to the one as to the other ; that is , indeed ( save in this mans adle brain , or in his idle , but malevolent and impious discours at least ) unto neither . And here by the way , I shal crave leav to digresse a litle , in behalf of that never sufficiently commended servant of Christ Mr. Jo. Calvin , and this so much spurnd ▪ at Presbyterie , to lay open a notorious peice of knaverie , intended as against the Profession of the Protestant Religion in generall , so more especially against the Presbyterian partie , the Reformed Churches in France and the Netherlands , and particularly Mr. Calvin by name . One of my Congregation being taken at Sea , when Spain and we were in terms of hostility , and carried to Dunkirk , during his stay there , had some Popish Books bestowed on him to make him a good Catholik , which upon his return home he brought unto me . Among the rest , there was one of a Nameles Autor , entituled Monarchoma●hia , or , Jerusalem and Babel . Herein the Autor thereof labours to maintain , that the Protestant Religion , and the Presbyterian Discipline , were in all parts introduced and upheld by Sedition and Rebellion . To make this good he dealeth in part , as Mr. Lilie here doth ; he chargeth Calvin with such seditious doctrine , as the Protestant Leaders built their rebellion upon ▪ but he dealeth not so warily as Mr. L. here hath done . For Mr. L. shootes at rovers , and talks in general of Calvins seditious Doctrines , but tels us not , what they are , or where they ar to be found . Dolosus versatur in universalibus . Crafty men keep aloof of , soar aloaft in generals : ar shie of descending to particulars , lest they be taken with a ly in the manner . But this man , that you may not doubt of his sinceritie , nor make qestion of his fidelity , deals obsignatis tabulis , gives you Calvins own words , and those printed in a distinct character from his own ; and that you may assure your self , he qotes him aright , he directs you to the Book , and Chapter , and Paragraph , whence he hath them , that repairing thither , you may be sure not to misse of them . For to proov , that Calvin by his Doctrine discharged men of Oaths made to their Soveraigns ; Calvin ( saith he ) Libro 4. c. 13. § . 21. saith , A man illuminate with the truth , simul vinculis omnibus obediendi Legibus & Ecclesiae solutus est : he that once hath perfect knowledge of the Gosple , is absolved from Oaths , and all such snares . It is tru , by his translation of the latter part of the words , as himself gives them , not agreeing so wel with the Latin , a wary man might wel begin to suspect some fals play : otherwise , the place being so precisely pointed unto , a man ( one would think ) could not in reason expect or suspect ought but very fair and square dealing . But turn you to the place , and you shall soon descry palpable knavery . For Calvin in all that whole Chapter hath not one word of such Oaths of Allegiance as Subjects take to their Soveraigns : he entreateth onely of Monastical or Monkish Vows ; Of these , not of those , his words onely ar these ; Nunc postquam veritatis notitiâ sunt illuminati , simul Christi gratiâ liberos esse di●o . Now they ( to wit , who formerly had made such unwarrantable Vows , and out of error and ignorance held themselvs obliged therewith ) after they ar illightned with notice of the truth , ar , I say , withal free by the grace of God. What a gros falsification , where nothing les would have ben looked for ? To this the same Autor addeth an other as gros and palpable as the former , These seditious and popular Consistories ( saith he ; the Presbyteries he means ) ar condemned by their half-brethern the Zwinglians . Hear the voice of Gualterus a Minister of Zurik , how bitter a sentence he pronounceth against them , in Comment . in 1 Cor. cap. 5. saith he , Galli habent sua Seniorum Consistoria , penes qos est omnis potestas & jurisdictio Ecclesiastica ; & in qibus omnium bellorum contra Regem , & consilia acta , & subsidia collecta sunt . The French Ministers have their Consistories of Elders , in whome resteth the supremacie of jurisdiction in all causes Ecclesiastical ; and by these all counsels and resolutions ar taken , and all impositions appointed to maintain the wars against the King. Thus this nameles Varlet . But let any man sedulously peruse ( as my self have done ) the whole Commentary of Gualter upon that Chapter , consisting of and concluded in four Sermons ; and he shall find not one tittle there , either of the French King , or of the French Consistorie , or of ought consulted , enacted , or acted in the one against the other . He speaks indeed in his second Sermon on that Chapter of the Popes Excommunications , wherewith ( saith he ) they cruelly vexed Kings and Emperors , and were Autors of Civil Wars and seditions ; deemeth the Presbyterian Government not so needful under a Christian Magistracie ; but leaveth every Church free to that cours of Discipline , that they shal find to be for themselvs most commodious , without censuring of others who therein differ from them ; and that is all he hath there of this Argument . But this obscure fellow , for the further confirmation of these his fictions and falshoods , sends us to Musculus in locis commun . cap. 10. tit . de Officiis Ministrorum . Where in likeliehood ( for I have him not , and he gives us none of his words ) we may meet with as much as in Gualter we found : which since lighting on the book , I find to be most tru . For Musculus in his Common Places , not Cap. 12. which entreateth of an other subject , but loc . 22. titul . 2. de Officiis Ministrorum , hath much indeed of the pride , formalities , either no preaching at all , or unprofitable discoursings of the Popish Prelates and Preists ; of the Presbyterie not a word good or bad . At length this lieng Varlet in these words concludes ; Thus you see , ( such ar led by him blindfold ) neither of them bow their knees to this Baal , nor magnifie Calvins Idol . This by the way I rather insert , to shew whome these men concur with in traducing the Presbyterian Government , and by what manner of slights , to wit , notorious lies and slanders , their guise is to oppugn it . And for my part , it is so far from bringing me out of love with it ; that it makes me rather the more inclinable to that opinion of the Jus Divinum & necessarium , which those of the Independent partie pressed hard to have in the late Assemblie passed of it ; wherein both the Dutch and French Reformed Churches seem to concur with them ; for that these Merlins and Mercuries , ( for herein they accord ) shaking hands with such Romish railing and lieng Pamphleters , ( whome yet they would seem to defie and detest ) ar so embittered against it . As he said sometime of the Christian Profession ; Non potest esse nisi grande aliqod bonum a Nerone damnatum . It must needs be some grand good , that such a one as Nero was , should condemn . So of the Presbyterian Discipline say I , It can not be other then some very needful and useful thing , that such creatures as these do so eagerly oppose . And howsoever a man sometime of great note among us , in his Preface to his elaborate Treatise of Ecclesiastical Politie , having first transcendently extolled Mr. John Calvin , do afterward decipher him as a meer Polititian devising a new Church Government of his own , and by cunning slights both introducing , establishing and continuating the same ; and an other of les note in a late Satyrical Libel ( for no other it is ) entituled Fur praedestinatus , do therein both grossely abuse Calvin , and jeer the Presbyterian , or Genevian Discipline , as such that any debauched person by an Hypocritical disguise of contrition and dejection for his loose and lewd courses might easily both delude and elude . Yet the Government of that City hath received good approbation and attestation even from some Popish Writers themselvs . These ar the words of John Bodine a Papist indeed , but an ingenuous and judicious Writer , of great and good note , as wel among Protestants as Papists , in his Methodus Historica , cap. 6. pag. 245. faithfully rendred , That of the Genevians is laudable , if ought in any Nation , and that which makes a Common-Weal to flourish , if not in riches and Majestical Empire , Yet certainly in piety and virtu ; to wit , the Pontificial censure ; ( so terms he in no ill meaning sense their Ecclesiastical or Presbyterial Discipline ) then which nothing could be conceived greater or more divine , to restrain mens lusts and those vices , which by humane Laws and Judicatories can in no wise be amended . Yet is this coertion directed according to Christs rule ; first privately and amicably ; then somewhat more sharply : then unles one yeild , an heavy and efficacious interdiction of sacred things foloweth : after this interdiction the Magistrates animadversion . So comes it to pas , that those things which ar no where vindicated by Laws , ar there without force or tumult restrained by those Censors , who have gained themselvs an high opinion of virtu , in that city therefore no harlotry , no drunkennes , no dancings , no beggers , no idle persons ar found . A Testimonie and Verdict of one , against whome no exception can be taken as partial in this point . And sure it is that this Presbyterian Government backed by the Civil Magistrate among ours in New England , hath rid that Plantation of many Monsters that would have ben nesting and rousting among them , and kept them free from such prevailing disturbances as our Churches and Ministerie ar over-much pestered with . But to leav these by-matters , and bootles complaints , and return to Mr. Lilie , whome we ar cheifly to deal with . Wil ye know what the reason is of his spite against Jo. Calvin ( for of the Romanists none need doubt it , it s wel enough known to all , how couragiously and successefully he hath advanced against them ) but Mr. L. and his Complices have a special grudge to him , because he hath in his Commentary on Jer. 10.2 . as large a discours against the cours of Judiciary Astrologie which these men professe , as the Annotator hath in his Notes : wherein he terms our Astrologers , who maintain a judgment to be made of mans life by the Horoscope , as if either fortune good or bad did depend upon the Stars , and by the postures of them take upon them to determine what shal befal persons or people , in plain terms , improbos nebulones , qi praetexunt suis imposturis nomen Astrologiae Judiciaria , & qibus studium est qaestum facere ex meris fallaciis , that is in our plain English , arrant knaves , cloaking their Impostures under the Title of Judiciarie Astrologie , their main study being to make a gain , or gainful trade , of meer fallacies , or cheating practises . Besides that , he hath apart written An Admonition to beware of them , printed among his Opuscula ; wherein he shews , that their predictions ar founded on no ground of reason or sound skil : and withal relates the severe , but just , Edicts of the ancient Christian Emperors for the utter suppressing of them . And do ye marvail then if Mr. L. cannot indure Mr. Calvin that cuts the throat of his gainful trade . But leaving his spite in particular at John Calvin , le ts rake a little further into the dirt and mire of his malignant ravings , in his rambling excursions , and ramping incursions upon the poor Presbyters , whome he ranked even now among the great Potentates of this world , which Joves office is to protect . The Scottish Nation , saith he ; ( that is , the sillie Scottish Presbyterie , or , the Presbyterians and their Proselytes , as ye heard him before speak , for they were not surely the Roialists , or the Prelatical party ) but this Scottish Nation raised an Army , and made for their pretence of War onely an obtrusion upon their Nation of a Semipopish Book of Common-Prayer . But the sad conseqences which after that hapned , ended not so soon as it began , but in a most woful distemper of both England and Scotland in much bloodshed and most fierce Wars : both Nations having sensibly now ben made to understand , of how dangerous a conseqence it is , to embroil our selvs into a war , upon the prating and pretended Glosses of those we cal Ministers , who never care for the welfare of any sort of people , but of their own Hierarchie , that so they might Lord it and domineer like petie Tyrants over the Commonalty and Gentry . In which Passage the Mans malice against , not the Presbyterie alone , as he terms it , but the Ministerie in general , doth notoriously discover it self . for he cares not ( as hereby appeers ) whome with his foul pen he asperseth , so he may bedaub them . The Scottish Nation , he saith , began first the late War , and that onely upon pretence of a Semipopish Common-Prayer Book imposed upon them . Concerning which busienes , being neither Statesman , nor desirous to deal in State-affairs , I shall say nothing , but referre my Reader , if he desire to be acqainted therewith , unto the writings of those , who seem to have faithfully and accurately related the original , progres and issu of the affairs concerning that war with Scotland ▪ which who so i st to read , may find at large recorded in the History of the late affaires in Scotland , set forth under the name of Irenaeus Philalethes . As for the Original of the War here with us , by whome was it on the defensive part begun ? was it by the Ministerie , or the Magistracie ? by the Ecclesiastical Hierarchie , or by the Civil Autoritie ? was it not by the joynt Vote and concurrence of both Houses of Parlament ? or was it by them undertaken ( as this vain pratler speaks ) upon the prating and pretended Glosses of those we cal Ministers ? See what aspersions this fellow sticks not to cast upon the whole body of the State , so that some of his gall and venome may withal light upon the Ministerie ; as if in this late War , wherein so large an expence of bloud hath ben spilt , they had taken up arms , upon the meer motion onely of the Ministerie by some prating and pretending Glosses inciting them thereunto . It is tru indeed , that an Assembly of Divines was called to meet : but to what end ? to debate of military matters ? nothing les . but to consider of Ecclesiastical affairs , and the settling of matters concerning Doctrine and Discipline according to the rule of Gods Word . It s tru likewise , that while the Assembly sat , the War being now not begun onely , but pursued with much heat , and grown on either side to a great height , some of the Ministery were with some other Commissioners sent into Scotland , to treat with the Scots , about conjoyning with our State , and entring into a joynt League for mutual defence with us : nor were they of the Presbyterian partie alone ( as they are commonly termed ) that were employed in that busienes . But that the Parlament took up arms , and embroiled themselvs in such a bloudy war , upon the motion of the Ministerie , by their prating and pretending glosses encited thereunto , as this hath prooved , it is a notorious calumnie in regard of the Ministerie , and a foul imputation laid upon the State , as having raised a War of that importance on so weak and unwarrantable a ground , and a charging of the guilt of so much blood , as hath in that intestine and unnatural War ben shed , upon both . Yea but what was it , that mooved those prating Ministers to stir up the State to embroil it self in such a War ? forsooth , saith this babling makebate , that they might Lord it and domineer like pettie Tyrants over the Commonalty and Gentry ▪ and why did he not adde over the Nobility too ? It s indeed not untru , that under the Episcopacie , some of their favourits supported and backed by some great ones among them so did as is here said . Yea they had begun by vertu of the High Commission Court and the power thereunto annexed , to be tampering with some of the Nobility , that complied not in all things with them . But what hope or likelihood was there , or could there be , for the Ministerie so to domineer as this man tels you , that they intended to do , when that power and autoritie was taken away , by means whereof much abused some had formerly so done ? As for his most uncharitable and Satanical censure of Gods Ministers in general , that they care not for the good of any people but themselvs , it may well claim a place among the hideous croakings of those filthy frogs , that issued out of the mouth of the Dragon and the Beast , Rev. 16.13 . the Divel himself could hardly have vented or invented a fouler or falser slander against them . I am not ignorant that divers both with us and abroad , have not spared to tax the Presbyterian Government , as transcending its du bounds , and encroaching upon the Civil Power ; as appeers by the writings of the Erastian partie , whome the Arminians also in part seem to side with against the Contra Remonstrants , or Netherland Presbyterians . But that they ar justly so charged , will not easily be made good , so long as they keep within compas of Ecclesiastical Censures , which with good warrant from Gods Word , were in those times also exercised , wherein no Civil Power embraced the Christian Profession . Whereunto may be added , that when some not long since among us , thinking thereby to ingratiate themselvs with the State , had broached some things bending and tending to the Erastian way , it s wel known , that they were as eagerly opposed by the Independent partie , as by any of those that go under the title of Presbyterians . But this mans main end , his malice being eqally against either , is , as plainly appeers , to disgrace the whole body of the Ministerie , and to bring them , as much as in him lies , into hatred with the people , as regarding nothing at all of their spiritual good , but ayming onely at their own pride and profit , to make a gain of them , and to tyrannize over them at their pleasure . But let him take heed , lest by withstanding Gods faithful Ministers , as Jannes and Jambres did Moses , 2 Tim. 3.8 . and by opposing himself against them in this base scoffing manner , as Elymas the Sorcerer did to Pauls preaching , Act. 13.8 . he procure to himself from God that heavy doom that Paul passed then upon Elymas , and that dismal judgment , or the like , if not a wors and more dreadful , that was thereupon presently inflicted on him , Vers . 10 , 11. But let us hear yet a litle more , tho it reqire some patience , of his raving and ranting rhetorik , that either he must be ever and anon venting , or els he shal burst with it , his heart and stomak is so ful and over-fraught with gall and rancor against this so extreamly hated Ministerie . Having done with the Moon , he comes to the great Eclips of the Sun , and here again he goes on to foretel , what without need of spectacles or prospective he saw ful before his face already . How far forth , saith he , this Eclips shal exasperate mens spirits against the Clergie of our own and other Nations , or how far it shal torment the poor Husbandman , to depart with the tenth part of his labor unto his unsufficient or factious Minister , or prating Preist , I am not able cleerly to determine . great affliction one way or other it doth generally manifest to happen unto all those of the long Robe . viz. Lawyers , Civilians , Clergie men , and unto those we falsly for the most part call Divines , when God knows many of them have as litle knowledge of Divinitie , as my self of Presbyter John , and as litle affection for the Parlament ▪ as my self zeal for Antichrist . I might here peradventure not without some just cause reqest Mr. Lilie to shew us , how we may reconcile him to himself , and make his sentences concerning this great Eclipse and the Effects of it agree the one with the other . For in this place he tells us , that this Eclips being in the sign of Aries , hath dominion and operation on the state and condition of Laws , Preisthoods , Papacie , Prelacie ; and , ( to shew where his spite was most ) he saith , he may very wel adde , Presbyterie , &c. Independencie , it may be , was within the verge of that , et caetera , and stuck between his teeth , but he was loath to spit it out . Now hence , as you have heard , he infers and concludes , that great affliction wil happen generally , unto all those of the long Robe , Lawyers , Civilians , Clergie men and Divines . And yet afterward , where he is pleased further to expatiate his mind ( for I give you his own terms : and where , think we , did ever any man read such either English or Latine before ? ) concerning the greatnes of the Effects of this great Eclips , he saith , it is in the last degree of the Decanate of Aries , which second Decanate , is Nobilitatis , Altitudinis , Regni , & magni Dominii imago , the image of Nobility , Greatnesse , Dominion , extraordinary Rule ; ( for Kingdome , or Reign , he had no mind to expres ) the shape and form whereof the Ancients ( some old Wizards he means ) represented under the ensuing Image ▪ which Image is the portraiture of a man in a long Robe ; and presents ( as he saith ) the English Common-Wealth , as it wil be for three years or thereabout ( that is , for so long as the Effect of this Eclips lasts , as we shal afterward hear ) in great Majestie and Glory . Now how he can reconcile these two so cros Judgements drawn from one and the same aspect , and raised from one and the same ground as you see , tho other Ignoramusses and dul pates ar too shalow to conceiv ; yet I doubt not but he is as wel able to bring together , as to make the two members of a Contradiction to accord : for these wizards in cunning and jugling do far surpas your common Gypsies , and ar able at once to make one and the self same thing fast and loose , good and bad in the very same instant . Mean while you see , how he can make the Aspects represent what he pleases , and Images speak what he lists ; when the long Robe represents the Common Wealth of England , to speak much Peace and Honour to it ; when it denotes the Clergie and the Divines of England , to speak great Affliction and Trouble . Whereof further hereafter , when we arrive at his Pictures . But one thing further is here worthy our Observation . Mr. Lilie in al these dreadful Eclipses and malignant Aspects , finds much matter of bad , dismal and disastrous concernment , to Princes , Potentates , Preists , Lawyers , Husbandmen , Grasiers , &c. but none at all ever to Wizards , Witches , Conjurers , Fortune-tellers , Sorcerers , Stargazers , Astrologers , &c. No malignity of any Aspect belike is able to reach them : or as the knavish felow in the Comedie , that to fright his Master returning home after long absence , from entring into his own house , told him , that his house in his absence was become haunted with Sprites ; and when he was askt , how he durst go in then himself , made answer , Pax mihi cum mortuis , that one· So , it seems these men and their coined Aspects ar agreed ; so that tho they portend never so much mischief and misery to these prating Preists , or any other sort of men , high or low , great or smal , whome these men disaffect , yet they wil not so much as once touch them , nor do ever portend any evil at all to them . Yea but , may some say , he professeth to write this of the Ministerie with sorow of heart rather then any joy or delight , to see the downfal of so many men , who had they improoved their talents in lerning and divinity conscientiously for the education of those flocks God had committed unto them , might have expected another manner of reward from heaven , and a more benign acceptance of their labors from men . The great God of Heaven ( saith he ) protect the pious and godlie Divines of our Nation ; for some we have ; and let them never want encouragement , or a most bountiful allowance from this Common Wealth : but for the meer Prater , or State enemy , let it be with him as he doth merit : the ruine or impoverishing of many of them is at hand . Where in the first place I might demand of him , whether the Effect of this Eclips , according to his fancies and his Autors Principles , do not indifferently reach , and promiscuously include , as wel those other few and pious ones , as those Praters and State enemies , as he terms them . And in the next place , in whether rank he is pleased to range those , that have written against him , or condemned his practises as detestable and diabolical . for I doubt much , whether his Charity be boyled up to such an height , as to wish so wel to them , or to afford them any part in his prayers , more then he hath in their Creed ; which I suppose yet they do not greatly affect , nor have much cause to desire , considering whome they deem him addicted unto . But whome he and such as he is esteem pious and godly Divines , is not much to be regarded . And howsoever those Ministers of God , that deal faithfully in discharge of their duty , might justly expect better and more loving acceptance from their people ▪ then most such usually meet with , yet experience of all ages shews , that the faithful dispensers of Gods truth , have usually found ●es favor with the most , then such as have soothed them up in their sins .. The best is , they ar as Taylers that make apparel for children , who whether the suites they make them do either for stuf or fashion please the Children or no , expect their pay from the parents , having done their work faithfully according to their direction , and given them content therein . Nor is it in the power of any Imposter , or of any malevolent Aspect , ( if those celestial creatures had any such , which is impious to aver ) to debar or defraud them of that reward , which from heaven they are sure to receiv , for that their work , which being performed by them in Gods name , and for God , shal never pas unregarded or unrewarded with God : howsoever he do oft suffer them , as his Prophets oft and Apostles of old , for their trial and exercise of their patience , as also for the just punishment of peoples unthankfulnes , to meet with hard measure at the hands of those , from whome they have deserved far better , and who ( worst enemies therein to themselvs ) do thereby attract much more evil to themselvs , then they either do or can do unto those , whome so unworthily they reqite . As for all his fained profession of sorrow of heart and prayer for protection in behalf of the pious some , I esteem them no other then as Crocodiles tears commonly spoken of , if their guise be at least as the sayeng is , to weep over those , whome they desire to devour : Or not unlike those that that bloudy-minded , but deep-dissembling traitor Ismael shed over those poor pilgrims whome he intended to destroy . Jer. 41.6 , 7. For his litle knowledge of Presbyter John , if there be a King so called in the world , or the King at least that is abusively so termed ; he wants belike his felow Figure-flingers glas in Finsbury feilds , wherein he professed he could see what was done all the world over . But if he know nothing of Presbyter John and his Countrey , as he would seem here to intimate , how comes he to know what is done in the East Indies , in places far more remote then those parts of Africa , where his regiment and residence is said to be ? Or if he be as ignorant of the one as of the other , doth he not apparently cheat people by taking their money to tel them in what condition their frends or husbands ar in some parts of the East Indies , and at what time they shal from thence return . No body belike repaires to him for inqirie concerning ought or any in Prester Jean , or Prestegians Countrey ; and therefore he regards not to take notice of ought there : otherwise , I doubt not , but that the tender of a little yelow , some smal pitance of that yolk of the egg , that the Diviner demanded of his Client ; or not much of the White , would so cleer his ey-sight , or his glas , or both ▪ that he could soon come to know as wel what were done in the inner parts of Ethiopia , as how matters went with men in the gulph of Bengala ; alike , without the Divels help , I beleiv , in either . And for his zeal to Antichrist ; apparent enough it is , that he hath no smal measure of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that bitter zeal , the Apostle James speaks of , Chap. 3.14 . against those , that have ben Gods principal Instruments both among us and elswhere , in helping to demolish the power and Kingdome of Antichrist . And if the Divel be the grand Antichrist , as there is no doubt but he is , and the other on earth but his Deputie , sure he and his Complices ar no les zealous for the support of Antichrists Kingdome , when they so eagerly band and bend themselvs against those servants of God , that discover and lay open their diabolical practises , then was Demetrius and his felow craftsmen for the worship of Diana , in stirring up , and striving to enrage the people against Paul Christs Apostle , and that for the same cause , for which they set the multitude then in an uproar , because thereby comes in their gain , Act. 19.24 , 27 , 28. Yea but the man reqires to be heard . Let me be heard , saith he , and not judged unheard ▪ and what more eqal ? but hath he not ben heard ? or ar not his own allegations for himself and in defence of his Art , related by the Annotater out of his own works , and delivered in his own words ? and such Exceptions taken thereunto , and given in against him , as he hath no list to take notice of ? But how would the man be heard and tried ? forsooth , according to his own principles . Let me be heard , saith he , according to mine own principles . a very fair cours indeed , and a very reasonable reqest ; can ye blame him , if he desire so to be heard and tried ? For what cheater , or imposter ? what malefactor , felon , traitor , or murtherer , would not right willingly be heard , tried and sentenced according to his own principles ? And what , think we , would their principles be ? such , no doubt , as were those of Brennus and his Galles , and their plea against the Romanes , whose dominions they had invaded ; as Plutarch relateth it , that they did nothing evil or unjust , but kept to the ancientest , and most generally received and allowed Law in the VVorld , that gives the stronger right to what the weaker held : or , as Livie more succinctly , that their right consisted in their arms , and to hardy persons all things appertained . and such , I beleiv , would their principles be , that all was of right theirs , that either by fraud or force , slight or might , they could wrest from any other , that were either way , or in either kind weaker then themselvs . By which their Tenets and Maximes might they but obtain to be tried and sentenced , they would be sure , they knew , to do wel enough . And the like cours of Judicature doth this man plead for . Let me be heard , saith he , according to mine own principles . grant him but his own grounds ( a most reasonable reqest ) and he wil soon be able sufficiently to cleer himself , neither shal he need to except against any uncharitable either Presbyterian or Independent , from being of his Judges , or of his Jurie . But , Sir , your principles must first be prooved , which by other then those of the Presbyterie have ben so razed , that it seems you despair of ever raising them again , and therefore refuse to meddle with their ruines . And this is that which the Annotater reqires of you , and puts you upon , to make good your Assertions concerning the ground of your Principles : that which you ar as unwilling to come to , being conscious to your self of your utter inability of sound confirming what so confidently , but groundlesly you have thereof affirmed , as is any bear to be brought to the stake . els why take you no notice of it , when it is pressed upon you , but let it sleep , or slip away in silence , as a thing that nothing concerned you ? Yea but those stupid Annotations , are but an unseemly Commentary , consisting of criticisms and fruitlesse expositions on Texts of Scripture , against the whole current of antiqity , reason , and the very genuine sense of the words themselvs ; the fruits of a brain doating with age , and of one become a child again ; in a word no better then a puddle of envy and non-sense . Good Sir , be pleased , I beseech you , to tel us , who told you all this ▪ for , I beleiv , you never read any great part of the whole Commentarie ; it may be scarce had the patience to run over the whole Annotation to an end : for you complain elswhere of the length of it ; and say as litle to that concerns you in it , as if you had never read word of it . Besides , be it that you had turned over the whole Commentarie from the first Note to the last ; yet I suppose , you wil hardly make many , if any at all , beleiv , that you ar so wel acqainted with all Antiqitie , or so wel versed and skilled in the Original Language and genuine sense of the Text , as to pas out of your own knowledge such a censure as this upon any mans work . and he were indeed a very selie man , and wel worthy of much pity , that would deem your censures of much worth or weight in a busines of this nature . As for the Annotater and his work such as it is : albeit he doubts not , but that many wants and weaknesses , defects and defaults may by a qick and peircing ey be descried in it , yet he dares be so bold , as ( with that aged Tragedian sometime upon occasion of the like-accusation ) to appeal and refer himself to the sentence of any ingenuous and judicious lerned , whether his labors therein may deservedly be deemed the birth of one doating and so crackt-brained with age , that he is become a child again ; or his expositions therein delivered such as this mans verdict ( if I may at least so term it ) here passed upon them affirms them to be . And this yet I shal make bold to adjoin , that they have so far forth attained approbation both at home and abroad , that the Annotater hath ben importuned , both by divers of his reverend brethren here , and some also from forain parts , to undertake the like pains on some other parts of Scripture : unto whome his answer hath ben , that neither his age or ability wil bear it , nor is it so needful for him to undertake ought further therein , since that some of the other parts have ben more exqisitely , tho with les prolixity , delt in by others ( it being not every ones facultie , not his he is sure , to write succinctlie , and comprise much matter in few words ) by whom such an employment , having fewer yeers and larger abilities may much better be performed . But , Sir , whatsoever the Annotater may have done els-where , sure he is , that what he hath on Jerem. 10.2 . concerning the vanitie and impietie of your trade , is neither contrary to the current of Antiqitie , nor to reason , nor to the genuine sense of the words of the Text ; but consonant to the doctrine of the Ancient Fathers , the sounder and greater number of lerned writers , both of former times and later dayes , as wel Papists , as Protestants , the setled discipline in the Christian Churches , the Decrees and Sanctions of Christian Emperors , and the Canons and Constitutions of whole Councels not a few , even to that of Trent it self , as hath formerly ben shewed . And for this puddle of non-sense , as you ar pleased to style it , ( from whence you should have done wel to have related some few at least particular passages or sentences of non-sense , picked out of the whole puddle ) it hath ▪ it seems , so puzzeld you and disturbed all your senses , that you have not so much as one wise word to return in way of defence unto any peice of the Exceptions therein taken to your own Assertions related out of your own writings ; onely the very sight of it seems so to have troubled your stomack , that it hath made you bring up much gall , and spit out a great deal of venome , which being unaccustomed to such scurrilous language , I shal pas by , and leav to you , to resume , if you please , as dogs sometime do their vomit , and to reserv it by you , until you have further use of it . Mean while , that the Autor of that Annotation , which you ar pleased so to bespatter , is not ashamed of his work , but is willing to have it pas the more general trial , whether it be such a puddle of non-sense or no ; in regard that the whole work , whereof his labors ar but a parcel , consists of two great volumes , and the price conseqently correspondent , not every mans money , and in fewer hands therefore ; in consideration hereof he hath caused that Annotation , excerpted from the rest to be printed apart ▪ together with this , that the more eyes of all sorts may readily see what it is , whether it , be such as you say , and how nothing ( a few scurrilous terms onely excepted ) you have in your own defence returned thereunto . One thing I had overpast , which I deem not amisse to give some touch of before I conclude . Besides the aspersions of non-sense , incapacity and ignorance , wherewith Mr. L. chargeth our English Preists , and the Annotater among the rest ; there is another Imputation and charge of a more hainous nature , to wit , Envie , the Divels most peculiar sin ▪ for of the Annotation on Jer. 10.2 . he saith , it is a puddle of Envy and Non-sense . Of which former branch , I had said nothing , because I understood not the Mysterie , wanting some Delian Diver to unfold it to me , that I might know what the Mans meaning should be ; which now Mr. L. himself hath done for me . For in an Epistle prefixed to his Worlds Catastrophe , which came lately to my hands , he tels his Reader that the Fraternity of the Clergie ar an Envious generation , and this disease of envie is with them hereditarie . And what is the ground , think we , of this grievous charge , which he enters upon with such a passionate Exclamation ? Oh men of Envie ! forsooth , they have for so many ages envied mankind the knowledge of lerning , that have cloistered up books , and suffered them to perish in their closets unopened , because all should be ignorant but themselvs . and had not some Gentlemen of divine Souls , and many worthy and gallant Physitians preserved Arts and published their admirable conceptions , he is confident to this very day , the Fraternity of Clergie-men would have kept us at a distance , and without the knowledge of many lernings we now know ; for which at sometimes these malevolent churlish and envious Clergiemen snarl at the Autors . But what ar the Books , that these men made of envie , have thus mured up , of set purpose to keep men in ignorance ? Is it Gods Word , think we , and the Divine Oracles , or the Law and the Gospel , or the writings of the Prophets and Apostles ? these indeed under the Papacie were locked up and sealed up : and men inhibited from looking into them . But these ar not the Books Mr. L. speaks of : these rather he could be content should be concealed : they speak no good of him and his trade ; tho the Planets and Aspects of them ( as we have elswhere observed ) portend no ill at all to Wizards , whatsoever to others they do : yet these denounce much evil both to them , and to those that ar deluded by them . But what ar they then ? such as treat of Mr. Ls. trade ; such as the professors and practisers of such arts , when they turned tru Christians , burnt at Ephesus , Act. 19.19 . Ah what an envious man was Paul , that would suffer them so to do ? But more particularly , that by some instances we may know what books he means , There ar books ( saith he from the Lord of Marchistone writing on the Revelation ) among the Jews , containing doctrines , as they alledge , proceeding from the mouthes of the Patriarks , affirming every great Angel of seven to rule the world 490 yeers . and in particular , a Book of the Government of the VVorld by Angels ; which M. L. himself hath Englished : whereof he purposes to write a special Treatise ; wherein from the beginning of the World to these times , and some hundreds of yeers succeeding ; he shal endevor to manifest such Mysteries involved in this lerning , as yet have not appeered ; wherein he shal go neer to give every Common VVealth of Europe a smart conjecture of the continuance or destruction of their State and Government . having gotten , forsooth , the tru Key , or Ca●ala , as elswhere he terms it , to unlock these Mysteries , which others for want thereof understand not . he should have done wel to have added Mother Shiptons Prophesies , which he sayes were never qestioned for antiqitie and veritie : And the rest of the rabble of old wives tales as the Apostle speaks , 1 Tim. 4.7 . whereof he tels us , there ar many more in the North. And what is all this , but to do as Satan did with God to our first Parents , who charged him with envieng man divine knowledge , because he inhibited him the forbidden fruit ? For therefore , saith . Mr. L. these Clergie men keep these Books out of mens sight ; because out of envie they would keep people in ignorance , and withhold them from attaining such deep and profound knowledge as himself by reading of them hath attained unto . As for the Lord Napeir , and his Countryman Robert Ponts , their Calculations by Jubilees from the Worlds beginning to the Worlds end , the time whereof both of them , contrary to our Saviors avouchment take upon them to determine , the one Propos . 15. the other Cap. 19. they ar so groundles , that few or none that I have seen do accord with either . and for Tritemius his Treatise of the seven Planetary Angels that should in cours govern the whole World by those seven Planets , which Mr. L. to make our people wise unto such fancies and fooleries , hath done into English , Mr. L. himself grants that neither upon the order of their Courses , nor of the the term of their Regencies are our Wizards agreed among themselvs ; which is sufficient to shew that they had it not by Revelation from any good Angels , as Mr. L. pretends , no more then the Teutonik Wizard , what was done so many ages before this World was ▪ and those supposed books of the Patriarks may wel go among the rank of those Jewish Fables , that the Apostle forbids Christians to give heed unto , Tit. 1.14 . Nor ar either the Apostle Paul or our Preists , as Mr. L. styles them , more guilty of Envy in disswading people from hearkning to such groundles and impious fopperies , then should any holy Angel of God have ben , in disswading our first Parents from medling with the forbidden fruit . Nor can any sound Wisedome be gained from any science falsly so termed , 1 Tim. 6.20 . that neither from religion nor reason it self by necessary conseqence hath any good ground . But for the Exposition of the place , Mr. L. tels Mr. G. that he shal ere long have the judgments of abler Divines then himself and to better purpose on that of Jerem. 10.2 . and mean while telleth his Readers , they shal have the Exposition of a Reverend Minister on the place , eqal in yeers to Mr. G. and in tru Divinity and Knowledge of the Oriental toungs far surmounting him . What those Judgments ar of abler Divines , when we see , we shal know what to say to them . And for that others Exposition , whose words he relates , but names not the Autor , nor the Title of his work , leaving the Annotater as wel as his Readers , to seek after a needle in a bottle of hay , it was long ere any of my frends could find out any of them , nor could I by their help hitherto attain the revew of more then one that hath lately published ought on that Scripture ; which one indeed concurs with the party , whose words he relates for the Exposition of the place , tho he have not the very same terms , and resolved I was not to meddle with Mr. Lilie , until I could see what some of these his Advocates had to say in his behalf ; which we shal ( God assisting ) consider of , ere we finish this discours . Mean while , not to make comparisons , which is generally deemed odious , and with one utterly unknown , would be , not over-presumptuous onely , but even ridiculous : much skil in the Oriental toungs I never did , nor do professe ; a litle smattering onely in the Hebrew of the Bible I acknowledge . neither needs there any great depth of skil in those Oriental languages , for the expounding of that Text of Jeremie , that strikes at Mr. Lilies trade . And if that his other Advocate , whome he qotes and so highly extols , do for yeers eqal the Annotater , why may not he so aged fall under his Clients censure of Senes bis pueri , as wel as his Antagonist ? for how Mr. L. should come to be inspired with such a faculty as whereby to judge of tru Divinity , is a point , I confes , beyond my skil to conceiv . But what ever the man be for skil in languages , or knowledge in Divinitie , ( for I know not who or what he is ) I would fain know of M. Lilie , supposing that this his Advocate had seen farther into the Text , being far more skilful in the Language , then the Annotater hath done ; what is all that to the justifieng of Mr. Lilies Assertions in the Annotation related , and the Exceptions therein taken thereunto ? which it concerned him to have answerd , and not put it off to another , who in all that he relates out of him , speaks not a word at all for him , but leaves him in regard of defence therein , as naked and bare , as if he had never so much as once opened his mouth , or put pen to paper in his behalf . But leaving his Advocates til we come to deal with them , we shal presume a litle to cope with this grand Master in the matter of Eclipses , because they ar the main subject of this his Black Book . And here I might a litle qestion the skil of Mr. L. himself , and some of his felow Prognosticks , in that part of the Sideral Science , which on all sides is acknowledged to be as warrantable and lawful as beneficial and useful . That which a man better versed in these things then my self , might the rather adventure to do ; for that Kepler a great Mathematician sticks not to affirm , that Astrologi Astronomiam sinceriorem ut plurimum ignorant , our great Astrologers ar for the most part not so wel skild in the sincerer part of Astronomie . Now here , in the first place ▪ we have ben told by some of them , the more to amaze the selie multitude , that this late Eclips of the Sun would be greater and more terrible then any that had ben many ages before , Yea Mr. L. himself tels us , that it is the greatest this age hath beheld ; from whence therefore we may expect accidents or events to folow sutable to the greatnesse of it . And yet Leovitius a great Autor with him enforms us , as Mr. L. himself relates , that in the yeer 1567. April . 9. ( and ther ar , I hope , yet living that might see that ) there was such a terrible and horrid Eclips of the Sun , as had not ben since 1544. nec etiam multis futuris seculis , nor for many ensuing ages should be . And yet there hath not one entire seculum , or age , as himself renders it , who yet thus saith , much les many , as some other , past over our heds between this and that : unles they wil make shorter secula , or ages , as did the Emperour Claudius for his Ludi seculares , or Secular Interludes , but was laughed at for his labor , by many of those that had seen them , some that had acted in them , yet surviving , when the Common Crier proclaimd such Disports to be exhibited , qos nec qisqam spectasset , nec spectaturus esset , as no man then alive had seen , or should survive to see again : or as the Popes do their Jubilees , which they have drawn down from 50. yeers to 25. to draw the more money from poor people , whome they laugh at the whilest for their lightnes of belief . But whether Mr. Lilie or Leovitius were here in the Error , let others decide , and let him for me lay it on whether of their two shoulders he lists . Secondly , as concerning the site of the light continued during the conjunction of those two Luminaries in the late Eclips ; M. L. with divers other of his felow Prognostiks , were manifestly mistaken . for in his delineation thereof , as divers other also of them , he places the light part , such glimmerings at least of it , as he is pleased to afford us , below ; whereas it was apparent to any ey sedulously observing the apparition , that the light part was above : which I hope , he himself wil not have the face to deny . Thirdly , for the summing up of the parts ( as to us ) obscured ; calling in Captain George Wharton an excellent Calculator , he determines from him , who ( he saith ) had accurately and lernedly delivered it , that the body of the Sun would be eleven digits and fifty five minutes eclipsed . Where I wonder why Mr. Lilie so great an Artist , as he professeth himself to be , should be so diffident of his own skil , that he should not dare to venture or hazard it upon any Calculation of his own , but refer himself to Capt. G. W. his calculation herein , whom howsoever he pronounces in his calculation exact ; and doth not les , I hope , conspire with in his Prognostiks for the effects or events of it , yet as misdoubting the successe and issu of the busienes , he seems so cautelously to have thus delivered it , that if any error came to be discovered in it , it might rather reflect upon his frend the Calculator , from whome he had taken it upon trust , then be charged upon himself . But that the Calculations , whether the ones , or the others , or agreed upon by both , is not so exact , is by others not a few , deemed in these points very skilful , agreed , and by M. L. himself in part also , but covertly , confest . For some here at London , as I am enformed , do affirm , that the obscuration in some digits fel short of that their account ; and that by the observation of those at Oxford , and of a prime man among the rest in M. L. his own account , it missed much at least in the minutes ; for by their Calculation it was but eleven digits , and one fourth , which I conceiv to be fifteen minutes , the fourth part of a digit , consisting of sixty minutes ; which why M. L. is pleased to cal fifteen seconds , I wot not . but by that calculation , which M. L. himself in his late new Ephemeris would seem to accord with , it came as far short for minutes in the former account , as fifteen and fifty five ar asunder . But I wil not take upon me to decide the difference between them ; I content my self with M. L. his own grant here . Onely by the way , I should , if I might be so bold , demand of Mr. L. whether this excellent Calculator , Capt. G. Wharton , be not anagrammatised the same with Naworth of Oxford . I shrewdly gues them to be one and the same . and some frends assure me , that he himself in some of his writings hath acknowledged as much . Which if it so be ; I should then further demand , ( for I am in these matters but a Qestionist ) how it is come about , that Naworth that ABC felow of Oxford , ( for so M. L. styles him in the very entrie to his Ephemeris for the yeer 47. ) is now so sodainlie become Capt. G. Wharton that excellent Calculator ? Surely there must needs be some grand mysterie in it . Is the transposition of a few letters , think we , so efficacious in this their new Magik , that the change of the name should sodainly produce such a strange change in the man ? Or may we not deem rather that his reconcilement to Mr. Lilie hath effected the alteration , and made the Abce Scholler such an accurate calculator ? and then the Annotater may not be wholie out of hope , but that if he would recant and claw Mr. Lilie a litle , M. L. as the Proverb is , would claw him again , and so he might of Thomas Wiseaker , that old doating Duns , become sodainly Mr. T. G. an excellent Divine , or , as Marcilius Ficinus , because he writes for those of his coat ( for no other lerning is M. L. privie to in him ) an excellent lerned Preist . Yea what might not those poor Snakes the silie sneaking Presbyterians , whether English or Scottish hope to prove , if they could be so happy , as to make their peace with M. L. and be admitted to kisse the hand of this Great Mogul ? But neither is the Annotater , nor ar the Presbyerians , he hopes , so base minded , to stoop so low , as to bear a taper before the Divel , to gain a degree in his Academie , and to attain a new Title in M. L. his books . Again , I should be glad to know how it came to pas , when time was , that Mr. N● . if not calculations , yet observations and judgments at Oxford , and M. Lilies here at London , were so divers one from another , or so advers rather either to other ; or whence it is , that they do now so exactly agree . Did so small a distance of place , think we , alter the face of the sky ? or hath the variation of the Scene on the earth here below , produced a variation of the Scheme above in the heavens ? But I make litle doubt , had they then ben both together , when they wrot such different Prognostiks , eitheir M. L. with M. N. at Oxford , or M. N. with M. L. at London , but that their observations and predictions , whether they had laid their heds together , or had studied upon the matter apart in their several cels , as the tale goes of the secluded Septuagints , they would have agreed wel enough , wel knowing either others mind to an hair , and what it behooved them to write . nor is it unlikely , but that , when they came to shake hands here , they laughed , as we use to say , in the sleev at least ; bethinking themselvs , how handsomely they had acted their parts on either scene , deluding not selie people alone , but whole States in a manner , by predictions and promises of good successes , the one to the King and the Roial partie there , the other to the Parlament and their adherents here . But at these mens discrepances I mervail not at all , when I call to mind that , which I have heard reported of that reverend man of God , whome this miscreant above traduced ▪ the Reader , I hope , wil excuse me , if I be telling of stories now and then , when I shal have minded him of the old sayeng , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is the property , not of children onely , but of old men too , especially when they grow children again , that they love to be telling of stories and tales . Mr. Calvin preaching in his Church at Geneva , when in the midst of his matter through the Sextons knavery he heard the Clock strike , and saw the people look back to the hand on the dial , as wondring that the hour should be so soon at an end , Ye need not look back or wonder at all , said he , at the shortnes of the hower : for God makes the dayes ; but Martin ( the Clock-keeper ) makes the howers , as he pleases , and the Day goeth not by his Clock . It is just so here . God hath assigned the Stars their site and their cours , which no power of man or Angel is able to alter : but mans fancie hath built us imaginary Houses in the Heavens , and assigned them such qalifications , affections and effections as the framers of them pleased to give them . and why should they not then dispose of their fanatical fabricks according to their own fancie that produced them at first ? [ Since I wrote this , lighting upon another of M.L. his worthy works , I am now thereby fully confirmed in my former conjectures concerning Capt. G. Wharton , by Mr. L. here so much extolled : first that Naworth and Wharton ar one and the same man ; and secondly , that it is not the change of his name , but his reconcilement to M. L. that hath procured him such a change in M. L. his repute . For I find him after the change of his name , before M. L. and he came to accord , to be styled by M. L. the silliest of all Astrologers , a vagabond Asinego , having the curs of Cain hanging upon him , a viperous Renegado , one that having two names , incurs the censure of Ignoramus , Duplex nomen , duplex Nebulo , a double Name , a double knave . and withal publishes a Discours ( whether his own or no , I know not ) but under the person of a third party , entituled , A Whip for Wharton . What the man is , I know not , nor did I ever see ought of his . But thus M. L. was pleased to decipher him : and that , it seems principally for his writing against M. Lilie and M. Booker , and discovering some errors and mistakes in their calculations ; which because M.L. and his Advocate , ( who ever he be ) it seems , cannot deny , they both return in way of Answer such language , and M. L. seems to turn his error over to Regiomantanus , as here its likely he wil the miscalculation to M. G. W. who is now , ye see , since the agreement made , a great man in his books . ] But in the last place , be the number of digits and minutes in the Suns late defection ( as they term it ) obscured more or les then these two great Calculators , in their Calculations and predictions now agreeing as good frends , whatsoever differences might have ben between them in times past , ar now joyntly and unanimously agreed upon : M. Lilie , howsoever he control those that possessed peoples minds with fear concerning the darknes that this Eclips should portend ▪ ( you have his own wise terms ) as if it threatned danger unto those , that should be about their labors , or other like affairs abroad : and there wanted not indeed of his felow wizards , that advised people by any means to keep their families , young children especially within dores , and prescribed cordials to be given them , as preservatives against the harm and disasters , that from this dreadful occurrent might accrew to them . but M. L. assures us the contrary on his word ; I say , saith he , it threatens no man or cattel with danger in that consideration , to wit , of their being abroad ; nor wil the darknes be of so great or long a continuance as many imagine . and yet what matter is it how long it last , if there be no danger at all in it ? or what is the meaning of the darknes , that this Eclips ( what is that but the darkning it self of the light ? ) should portend ? or if it threaten nothing to any that ar under it abroad , why should it threaten ought at all unto any ? But leaving these qeries to his further consideration ; and him and his felow wizards to jar or agree among themselvs , as they please , Mr. L. yet tels us upon his own account , and out of his own beleif , that although the greatest obscurity wil not last long , yet such and so great for the time it shal be , that if the ayer be serene and cleer , which in some measure he misdoubted by the arising of Saturn at that time , and the Moon her application unto his qadratures , ( which with us here at London prooved but a false fear ) we should behold the fixed Stars , as also Mars and Venus . But tho neither Melancholie Saturns malevolent aspect prevailed any whit to the darkning of the day , and the ayer was as serene and cleer as could be desired in the place of mine abode ; yet for want , it seems , of Mr. Lilies spectacles , none among us were able to discern any one Star fixed or free , those two great Luminaries then in conjunction , the Sun and the Moon onely excepted ; nor can I hear of any one , tho having made enqiry of many in places remote , and far distant one from an other , at that time residing , that had so piercing an ey as to attain any such sight . and yet had it ben no such great matter , had any such thing ben , had a Star or two ben seen , my self can remember twice to have seen a Star neer about noontide ; the former time in the Borough of Southwark , about one of the Clock after noon ; the latter time in Cheapside London , about eleven in the forenoon ; it being at neither time , either a very cleer or dark day , which many at both times stood gazing upon , ( besides such as came out of their shops and houses to behold it ) as they passed along in the street . Yea but our English Merline tels us in his late New Ephemeris for the yeer 1653 , to salv his credit in this particular , that thousands in London did then behold the Planet of Venus and many fixed Stars as cleerly as in the darkest night . He told us awhile ago , that he doubted we might not see them for the darknes of the day , which Saturns melancholie and malevolent look might produce : now he tels us they were seen by many as cleerly as in the darkest night ▪ the darknes of the day belike would hinder the sight of that , which the darknes of the night would help to improov . Or doth the man , trow we , mean , and so with an Eqivocation ( such as the Wizards Oracles much abounded in of old ) delude us ? that as he who presenting one for a degree in the Universitie , on his word averred him to be , tam doctrinâ , qam moribus idoneum , as wel for lerning as for life and cariage fit to have that degree conferred on him ; that is , as he after expounded himself , alike fit for either , in plain truth for neither . So our Merlines meaning may be , that those his thousands saw those Stars as cleerly as in the darkest night , wherein there is no Star at all to be seen . and then we shal as easily beleiv him herein , as those did the Master presenting concerning the Scholler presented by him , who know wel enough what he was . Otherwise how those thousands in London attained to such an eminent degree of perspicacitie above so many other thousands in and about the Citie , that could descry no such matter , the ayer and skie being alike affected unto either partie in those parts , it is not easie to apprehend , unles they should all borow and make use of Mr. Lilies spectacles , which he should be very free of to lend to so many . Yet , it may be some two or three of our Merlines clients , to cheer the man up , perceiving how he was in his dumps , upon notice taken that his predictions concerning this dreadful Eclips had not in all points accordingly faln out ; and sore vexed , that the Mercuries and ballat-singers , whome he greivously complains of , had ben so bold with him ; might come to him and tel him , that they had seen some such matter , ( for , it seems , he dares not , does not at least , say , that he saw them himself ) whome by the help of some multiplieng glas he might raise up to that hyperbolical number of thousands : unles it were rather , ( as may not unjustly be suspected ) by the figure of figmentum or mendacium , a couple of tropes too freqent with those of his trade . But to let these unwonted sights pas ; for the greatnes of the obscurity , many thousands , I doubt not , wil avow , and my self among the rest , that they have full oft known the skie , through the thicknes of clouds overspreading the places of their aboad , much darker , upon some approaching storm especially , then they found it at the highest or deepest degree ( choose whether you please to term it ) of this dreadful Eclips . Yea but , howsoever it was with the Eclips here about London , our Merline enforms us , that by letters from Scotland and Ireland , and some of ours on ship-board , it appeers , that the darknes was far more dreadful in those parts where they then were , so as they could not see to write or to barb without candle ; and no man ever saw the like in those qarters : insomuch that in some places all the poor people cast themselvs down on their backs ( they might have done better to have lien groveling on their bellies ) with their eyes towards heaven , most passionately praying , that Christ would let them see the Sun again . They were some belike of the progenie of that people , that were wont to howl hideously , and make greivous lamentation at the daily setting of the Sun , as misdoubting that he would never rise again with them . But , it seems , that spiteful Planet Saturn , whose malevolent aspect Mr. L. misdoubted might by clouding the day , hinder the sight of the Stars with us , did on the other side produce that hideous and dreadful darknes with them ; and we may hope therefore , that those direful and disastrous effects , which this darkning of our day-light , either doth presage , or is to produce , wil light upon those of Scotland and Ireland , or at the most and worst , on our shipping at Sea , where the darknes was so exceeding deep and dismal ; not upon us in these parts , where it was nothing so dreadful . I might wel adde , that it s to wel known to be a common slight of our Mercuries ( and why not of our Merlines ? ) to date and divulge letters from forain parts and remote regions , that have indeed ben as wel coined and endited , as printed and published here at London . But leaving these things , as by-matters to my main intendment at present ( mentioned onely to retund a litle this mans insolent vauntings of his transcendent skil in the Sideral affairs ) to be made out , and made good by him as he shal deem himself able ; I shall proceed unto that , which I formerly propounded to deal in a while with him , concerning the nature of these Eclipses the main matter of his Book . And here in the first place , I would gladly know , for my better lerning , from him and his Complices what reason in Nature they can give us ( for in his late Ephemeris he tells us they go in a natural way ) of those dreadful effects or events , that to these Eclipses they ascribe . For to pres that Argument against them ▪ that any the meanest capacity may be able to apprehend . The interception of the light of the Sun from our sight in these Eclipses , arises from the interposition of the body of the Moon between us and the Sun : now the like interception of the light of the Sun from our sight arises in the night time from the interposition of the body of the Earth between the Sun and us , and so makes every nght , not a partial of so many digits and minutes more or les , but a total Eclips of the Sun to us and the whole hemisphere wherein we ar situate . I demand then of these men , what reason they can give , why these nightly Eclipses should not justly be deemed as dreadful and as dismal as those . why should not the total want of the Sun-light for divers hours together , having no Moon-light at all to supply the want of it , either the night next before this Eclips , or the night next after it , portend as dreadful matter , or produce as direful Effects , as the greatest darknes that to us it sustained , lasting ( Mr. L. himself saith it ) not above a quarter of an hower ? But that , which indeed surmounts all reason , and may not unjustly be tearmed the very qintessence of folly & vanitie is , that , as this grand Master-Wizard from other his fore-runners informs us , those dreadful events and effects ensuing each Eclips , must continu in the Lunar , or that of the Moon , for as many moneths , as the Moon in her obscuration passed howers ; in the Solar , or that of the Sun , for as many yeers as the Sun in his conjunction with the Moon ; ( tho , the truth is , far enough asunder either from other ) from his first meeting with her to his utmost leaving of her ; and that for the effects thereof , it may be eight or nine moneths ere they begin to take place , and wil be most fierce about twenty moneths after their beginning to work ; but then begin to abate , and can not last therefore above three yeers and an half . For what an absurd thing is it to imagine , that the palpable darknes of some present night , and of every night that passeth over our heds much more , should have some dismal effect on us , not while it is present with us , but some moneth or two , yea or some twelv moneth after ? and as litle reason have we to beleiv or conceiv , that the withdrawing of the Sun-light in part this day from us , should many moneths after begin to do mischeif , and cause many mischances to befal us for a yeer or two after . One would in reason rather imagine , that all the dismalnes of it ( if any such matter were in it ) should be over , as soon as the interruption of those radiant rayes were remooved , and the wonted light restored : as is all the dreadfulnesse of the nightly darknes , unto those that travel or wander in the dark by night , when the day-light once appeers : and the man might justly be deemed not unworthy to be taken into Bedlem , who should imagine , that the darknes , which surprised him the night before in his way , would shrewdly endanger him , either sitting in his house , or being abroad without doores the day folowing , or do him some shrewd turn , if he were not very warie , about a fortnight or three weeks after . And I would fain hear what colour of reason can be given for the one more then for the other . It wil , it may be , be said , the one comes every day , the other but rarely , scarce once in some yeers . This is that indeed that some of Ancients have wel observed , that Miracula assiduitate vilescunt ; such things , as were they duly considered , would justly be deemed to be as strange and admirable as any miracle whatsoever ; yet in regard of the freqencie of them ar litle regarded and lightly past over . It was not without just cause and good ground deemed a strange matter and a miracle , that the Sun at one time for some houres should stand still , Josh . 10.12 , 13. and again that at another time for some degrees it should go back , Esay 38.8 . yet if it be wel weighed and duly considered , it is a far greater and much more admirable thing , that the same Sun should for so many thousand yeers together keep a constant cours and certain tenor of continued and unwaried motion , save when by a superior over-ruling power it was for some short space of time a peice of a day onely , once or twice interrupted . Yea it is much more admirable , that within the space of twenty four howers it should every day make up its diurnal circuit , then that for a few howers it should sometime either go back or stand still : the one is in its own nature simply considered of more difficulty then the other , tho the other seem the stranger , because it so seldome came to pas . It was in its own nature , as we said before of the Eclips , a work admirable , that the Sun did rise and set , at his du set and wonted time , either the day before , or the day after his stay at the one time , his retrograde motion at the others , then that for so smal an interval he stopt and staied his usual progres in either . But the difference is between the case there and here , that there both the stay and the regres were contrary to the natural cours by God established in the creature , and reqired therefore an extraordinary power and work for the effecting of either , the daily circuit being according to the constant set cours by God in nature established : whereas in the present case , the interception of the Sun-light in whole by night , in part more or les by day in the Eclips , as we usually term the one , and may as wel and as truly term the other , tho not so properly either , come both alike according to a constant cours by God in nature established , tho the one more freqently the other more rarely , which makes us regard the one more then the other . And yet we read not , tho the work there was at either time extraordinary and supernatural , that the Suns either standing still or going back , did produce any remarkable effect , either the yeer ensuing or the next after it . Onely for the present , the one gave Gods people opportunity for pursuit of their adversaries , the other sealed to Ezekias the certainty of the performance of Gods promise concerning his recovery ; that which any other sign he had made choise of , and God had pleased to give way to , might as well as that have done . But here nothing comes to pas but by an ordinary cours in nature established : and it is therefore on all hands confest and agreed , that by rules of art built upon natural grounds , it may as certainly be foreknown and foretold at what time or times such and such Eclipses wil fall out for many yeers ensuing , as it may be known and told at what time the Sun wil rise and set the next day : and why the one then being of the like nature with the other , should have any stranger effects then the other , we desire to hear or see some sound reason rendred . Nor let this profound Artist think we will be put off here as ignorant animals , with telling us , that we blame Astrologie , because it is beyond our capacitie ; whose error he therefore pitieth , because grounded rather on malice and ignorance , then on any sound enqirie . But we shal entreat him , tho we come never so far short of him for matter of skil in this his profound Art , not to repute us meer bruits or irrational creatures . So much reason yet we have , as to reqire a reason of him and his Complices , before we engage our beleif to his or their dictates . And whereas he saith , it is out of meer malice and ignorance that men oppose him and his felow-wizards herein ; we shal , I hope , all things being wel weighed , make it to appeer , that it is out of meer ignorance of the tru nature of these Eclipses , that makes people so much admire them , and give credit to their predictions of them , and that some of those men themselvs that delude men with vain conceits and frighting fancies about them , have in effect themselvs acknowledged as much . Some instances from ancient Storie wil sufficiently shew that to be tru which I say . About the time that Socrates lived at Athens was Archelaus King of Macedonie ; who upon an Eclips of the Sun , that fell out in his reign , caused his Court-gates to be shut , and his sons hed to be shaven ; as in great dangers and distresses , or greifs and calamities was wont to be done . and whence , saith Seneca , who relates it , proceeded all this dread , but from his gros ignorance of the nature of the creatures ? for had he had Socrates with him , whome he invited to repair to him , but for some considerations refused so to do , he would , saith my Autor , have drawn him out of that corner or covert , wherein for fear he had hid himself , and bad him be of good cheer , informing him that it was no defection of the Sun , but a passage of the Moon , that keeping a lower way , came between it and the earth , and so hid the body of the Sun from our sight ; that those two celestial bodies would by the swifter motion of the one be soon severed again , and that light of the Sun restored to the Earth , which the intervention of the Moon , in manner of a cloud , had suspended for a time . Which last clause of his , doth well intimate that which is indeed most tru ; to wit , that as great darknes for sun-light is oft produced by thick clouds and misty fogs as by any Eclips , and as much dismalnes and danger conseqently in the one as in the other . But because some may moov qestion , whether Socrates his skill would have prevailed so far with Archelaus , as to reduce him so perplexed and amazed to a settled posture of mind again , tho it be apparent that his ignorance had cast him into that fit of fear , we wil pas on to another instance . Pericles that brave , both valiant and prudent , Commander at Athens , was a disciple of Anaxagoras , by those of his times styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Mind-man ; and that , either ( saith Plutarch ) for his singular perspicacitie in enqirie into the secrets of Nature ; or for that he asscribed the disposition of the Vnivers , neither to fa●e , nor to fortune , as some others , but to a pure and sincere or single Mind , that is , to a Deitie . Now by this his Teachers instruction , was Pericles his Scholler , thoroughly furnished ( you hear Plutarchs report still ) with the Science of the sublime and celestial creatures . for being naturally of an excellent piercing wit , he improoved it exceedingly in the study of natural Philosophie by the help of his Master Anaxagoras ; whose Physical reasons , being as of a nimble wit , so of a qeint and ready toung also , he was wont on every occasion to be opening unto others , to free them from such superstitious conceits , as concerning those celestial creatures they were usually possest with . This Pericles then going out sometime upon a military expedition , just as he was setting foot into his Galley , the rest of the Fleet being also ready to set forth , there fell out a Solar Eclips ; whereat when he perceived the Pilote of his Galley to be astonished , and the whole company frighted with the darknes ensuing , he cast his cloak over the Pilots face and eyes , and then demanded of him , Whether any hard matter had befallen him so muffled , or such as might presage some greivous disaster , that were like to betide him . Which the Pilot denying ▪ And what difference , qoth he , is there between this and that , save that there that which intercepts the light and makes it so dark , is a body larger then my cloak ? Thus the ignorance of the tru natural cause of the Eclips cast the Pilot and his company into that fear ; from which the right understanding thereof kept Pericles free , and by him also freed them . Yet such is the fury and obstinacy of superstition backed with error and ignorance , that the rude multitude at Athens , being a popular State , would have had Anaxagoras condemned as an Atheist , for discovering the tru nature of such occurrents unto them , and were like to have carried it against him , had not Pericles opposed it , and protected his Teacher . To this of Pericles we shall add from the same Autor two other instances , in two likewise military Commanders , neer about the same times , but men of divers dispositions , and accordingly of divers carriages , with no les divers event . The one of them was Nicias , who being sent from Athens with some Forces into Sicilie to assist one party of the Ilanders ( for the Iland was divided into factions ) against the other , at first prevailed much and was very successeful in his designs ; but after the accesse of some Spartan forces , those of the Iland deserting him , and timely supplies failing , he and his were both by Sea and Land so beset , that there seemed no way to escape but by a clancular flight ▪ this when they were now addressing themselvs unto and had fitted all things for it , a Lunar Eclips came in the way : Whereupon Nicias a man of himself timorous and superstitious , being misled by such wizards as he had then about him , who ( contrary to the wonted opinion of others of that profession , that , as Autoclides reports of them , confined the dismal effects of such occurrents but to two or three dayes at most ) enlarged the danger and disastrous events of them to a moneths time at least , would not be perswaded so much as to entertain any deliberation concerning stay or flight , untill the ful Moon came about again ; but in a fond manner sat still so long idling and trifling out the time in superstitious rites , until the enemy having gotten further hed and strength by new supplies , had so closely environed and overpowred him and his forces , that no way or meanes were now left for escape , and prooved the utter destruction both of him and them . all which mischeif and misery had with no great difficulty ( saith mine Autor ) ben prevented , had Anaxagoras his doctrine of the nature of such Eclipses ben then commonly known , or had Stilbides an inward acqaintance of Nicias , and one wel seen in those sciences , that died not long before that accident , ben then surviving , who by enforming him aright of the nature of the matter , might both have freed him from his superstitious fear , and advised him better then his fond Wizards did , to make use of the darknes by the Eclips produced for a speedy and more advantagious departure by stelth , wherein ( saith Philochorus ) he might by that event have ben furthered . The other Instance is of Dio , who setting out from Zant with forces against the Tyranne Dionysius , was nothing at all troubled , either he or his company with a like Lunar Eclipse that then fell out ; but launched out undauntedly , put over into Sicilie , there landed his forces , surprised Syracusa , and drave out the Tyranne . and what was it , think ye , that kept Dio and his folowers from that terror and dread that surprised Nicias and his associates upon the self same occasion ? Plutark tels you . It was , saith he , Dices familiarity with Plato , who had aright enformed him of the tru cause of such occurrents , whose fame and note also , having received it from Socrates , gained generally more credit to his doctrine in such matters , then Anaxagoras before him could attain ; who therefore durst not open his judgement therein save to some special frends , such as Pericles was . yet tru it is withal , that to stay the minds of such among them as might not be wholy free from such frivolous superstitions , one Miltas , that took upon him to be no mean Wisard , calling the company together , told them , that that defection of the Moon did portend the deficiency of some great illustrious person , such an one as Dionysius . Nor were either Cornelius Scipio created General of all the Roman Forces , or Aemylius Regillus made Commander of their Fleet , discouraged or disheartned at all by a Solar Eclips , that fell out just at the time of their setting out against that great Antiochus the Asian King , but went on cheerfully , esteeming it as in truth it was , and had as good successe against Antiochus , as had Dio against Dionysius : whereas the Galles entertained by Attalus King of Pergamus against Acheus , by a Lunar Eclips , because they deemed it prodigious , were so frighted , when they were now on their way , that they would not stir a foot further , but would needs return home . To these of Dio and Miltas , we shall subjoyn another Story , that doth yet more fully lay open the wicked slight of these Wizards , against their own conscience concealing the truth , and devising fables and fictions to delude people withal at their pleasure , as in that Miltas in part appeered . The very night before Alexander was to joyn battel with Darius , about the first watch fel out a Lunar Eclips ▪ this strook a great terror into Alexanders Souldiers . Hereupon he sends for those of his Egyptian Wizards , whome he deemed most skilful in the Sideral science . Now they , saith Curtius mine Autor , tho they knew wel enough , that the celestial orbes and bodies kept constantly their set courses , and that the Moon fails of her light , when she is surprised with the shadow of the Earth lightning ful upon her from the Sun being in direct opposition unto her ; Yet the reason hereof so wel known unto them , they would not have the common people made acqainted with ; that would make them , understanding that it came in a natural course onely , to have their art in lesse repute of foretelling future events by it ; but as the Persian Magitians had before told Xerxes marching against Greece upon a Solar Eclips , that the Persians were under the Moon , the Greeks under the Sun ; and the Eclips of the Sun therefore did foreshew the defection of the Greeks Cities and States to him ; so these Egyptian Wizards tell Alexander , that the Sun was the Greeks , and the Moon the Persians Star ; and the Moon eclipsed therefore did foreshew some great overthrow and slaughter of that Nation ; withal telling many Stories of great defeats that had befaln the Persian forces upon such Eclipses ▪ and this being divulged abroad in the Camp , put a great deal of life and courage again into Alexanders Souldiers , that were before much dampt and even ded on the nest . And tho Alexander himself , as having lerned it from his Master Aristotle , might understand as much concerning the general nature of Eclipses , as those Egyptian Wizards knew ; yet was he as willing to entertain these their frivolous fancies so wel fitted to his affairs , as the tale of Jupiters companying with his mother Olympias in the similitude of a Serpent ; and the Sorceresses flatteries at the Libyan Oracle , whether by an unskilful slip or a wilful mistake , styling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joves Son , and refusing to acknowledge Philip his Father , which tho he knew right wel to be no other then meer fictions , and among the Grecians a people of better apprehension , and his own countrymen , that were better acqainted with his breeding , he were more sparing of venting ought concerning his divine Off-spring , and made but a jest of it , when he shewed his frends and favourits the bloud that came from him in fight , and asked ” whether it were such as the Gods shed ; and told them an other time of * two things that gave in evidence against his Deitie ; yet with those barbarous Nations whome he desired to subdu , he was willing to have such frivolous fictions and groundles conceits go for current . But as these Gypsie Wizards fitted their presages of this Eclipse unto Alexanders designs and desires ; so the Persian Magitians might as wel with a wet finger , have framed the very self same accident to Darius his affairs , as those other to Xerxes his intentions and enterprises , and it may be that some of them so did , by telling him , that the Persians were under the tutelage of the Sun , whome they adored as their cheif God , by the name of Mithras or Mitras ; ( for both come to one ) and that the Greeks and Macedonians were under the Moon , on the face whereof coming in opposition to it the Sun darted the shadow of the Earth , that produced that darknes ; whereby was portended , that the Persians should darken the luster of the Macedonians that came to invade them , by giving them some great and remarkable defeat , and as good ground might Darius and his forces have to beleiv the one , as Alexander and his folowers , or Xerxes before him , to give credit to the other . But thus ye may see , that it is peoples ignorance of the natural cause and course of such occurrents , ( which those cunning Gypsies therefore were so careful to keep from them ) that makes men entertain such fond conceits of these Eclipses , and to give heed to such tales as our Stargazers and Figure-casters tell them concerning the same . That which Claudius the Romane Emperor , tho a man otherwise of no deep reach , yet not unwisely foreseeing ; having understood from some Mathematicians , that in the fifth yeer of his reign there would an Eclips of the Sun fall out on the first of August , which was his birthday ; lest the people prone to superstitious conceits should make some misconstruction of it , and persons il-affected take occasion thereby to raise some tumults , and cause some disturbance in the State , he caused the same by a publick instrument to be foreshewed , together with a declaration of the natural cause of it , and by that means qieted the peoples minds , and prevented such mischeif as might otherwise have ensued . And this peice of policy , if not prompted and put upon by some other of better brains then his own , he might wel have lerned from the prudent and provident practise of Sulpitius Gallus ; who being Captain of a troop under Paulus Aemylius in the Roman expedition against Perseus King of Macedonie , by the skill he had in Astronomie foreknowing , that the Moon would be eclipsed the night before the battel was to be fought , at such an hower , and for such a space of time , acqainted his General first with it , and by his appointment the whole army called together for that purpose , withal enforming them of the tru cause of it , that they might not deem it as a prodigie , no more then the ful , or the wane , or the change of the Moon , or the rising and setting , either of it or the Sun , coming in a constant cours of nature , as wel the one as the other , and being such therefore as might no les certainly be both foreknown and foretold . This thus disclosed to them before hand , nothing troubled them , when it came , but made them much admire the man ( as he justly deserved ) for his skil ▪ and he is noted indeed to have ben the first man , that divulged this mysterie among the Romans ; and as Plinie reports of him , afterward wrote a large volume , wherein he gave a just account of all the Eclipses , that should ensu for six hundred yeers , particularly and precisely designing in each yeer , the moneth , day and hower in which they should fall out ; the occurrences of the several succeeding yeers and ages from time to time giving attestation thereunto . The Roman Souldiery therefore aright understanding the matter , were not moved at all with the sight of that which they had warning of before , but undauntedly and cheerfully addressed themselvs to encounter with the enemy the day folowing ; whereas the Macedonian Souldierie reputing it a prodigie of il-presage , filled their whole camp with scrichings and howlings all the while that the Moon was in her defection , untill she recovered her light again . Perseus sure wanted some of Alexanders Magitians to tell his Souldiers , that the Macedonians were under the tutelage of the Sun , and the Romans of the Moon , because those of their Gentry did wear the figure of the Moon on their rich shoes ; and the Macedonian forces therefore should have the better of the Romans . But the event would have disproved them : for Perseus his forces were the next day totally routed , and the King himself captived . Yea but , saith Mr. Lilie , from Peucer , certain it is , that people in all ages have accounted these Eclipses very unluckie things , and mens minds have ben much therewith terrified ; that which by these very relations , may some say , doth also evidently appeer . I answer ; No mervail . for inusitata perturbant ▪ any strange thing , tho coming in a natural and ordinary way , yet to people ignorant thereof , because unusual and uncouth , is wont to occasion much trouble and misdoubt . these Eclipses more especially , in regard of a twofold Error , wherewith concerning such occurrents the minds of the multitude mostly were mightily prepossessed . First they held , as our Wizards bear selie people in hand , that they were prodigious , and portended therefore much evil , as murthers and massacres , and seditions and insurrections , and deaths of great Potentates , and the like mischeifs and miseries . Whereas it is apparent they ar nothing les , have nothing prodigious at all in them . For what is a prodigie , but some thing that comes to passe besides , beyond , above , or against the cours of nature ? as it was a prodigie , that the Sun was so darkned at our Savior Christs passion , the Moon being then not in the change , but at the ful , not in conjunction with the Sun , but in opposition to it : such a darkning of the Sun , as some deem that to have ben , that Herodote reports to have faln out at Xerxes his passing over into Europe ; since that the time , say they , wil not admit such an obscuration by any ordinary Eclips , as that seems to have ben ; or such as the Egyptian los of day-light was for three dayes together , Exod. 10.22 , 23. neither is it likely , that that constant for three whole howers darknesse or defection of Sun-light , extended any further then than the land of Judea , as that Egyptian three entire dayes deprivation of day-light , reached not unto Goshen where the Hebrews inhabited : and our last Version therefore wel renders it , over the whole land , Math. 27.45 . For as for that Storie of Denise the Areopagites seeing it at Athens , the Autor hath ben branded long since for a counterfeit ; and Eusebius his relation of an Eclips about that time out of one Phlegon that lived in the Emperor Adrians days , is ambiguous . But these were indeed prodigies , neither of them according to the ordinary cours of nature . Whereas these Eclipses , as Sulpitius wel reasoned ▪ cannot be prodigious , because they come just according to the natural and ordinary cours of those creatures . Yea it might very justly be deemed prodigious , should it fall out otherwise , that either those two Luminaries should not meet in their set times , or that the Sun-light should not at all be intercepted , when the opacous body of the Moon in its du cours should come between the Sun and us ; or that the shadow of the Earth should not darken the Moon , when the Sun and it come in direct opposition , the main bulk of the Earth being then interposed between them . Again Prodigies cannot without special Revelation by any grounds of Reason or rules of Art be certainly foretold ▪ whereas these Eclipses , as ye heard before , even for hundreds of yeers may . It was therefore a gros , tho a common , error , in ignorant people , to deem these things prodigies , when as indeed they an nothing lesse . Moreover they were possessed with a most absurd and ridiculous , or stupendious conceit , that the Luminaries themselvs were in pain , and with greivous pangs much vexed and troubled : and that either from evil spirits that haunted and held them for the time , or by the powrful spels of professed witches , and pretended wizards : and to help and releiv them therefore in their present disturbance and distresse , they were wont all the time that the Eclips lasted , to keep a whooping and halowing , howting and showting , and blowing of horns , and ringing of bels , tinckling of pans , and beating on basons , to scare away those evil sprites that did in such manner disturb and molest them . Whence that of the Satyrist , concerning a talkative woman , full of toung and loud language , that she alone without all that adoe was able to succour the Moon in her labouring condition , as if she were in such cases as a woman , that had hard labor , in travel . And so far ar superstitious conceits prevalent , when they have once taken in this kind , and practises accordingly continued and confirmed by custome , that the Romane Souldierie under Paulus Aemylius , tho by Sulpitius aright informed of the nature of the Eclips , as was before related , did not now dread it , as ominous , yet saith Plutarch , after the wonted guise , they kept a tinckling with such bras as they had in their armor and utensils , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to fetch the Moon again , as if she had ben in a swoon . Yea there wanted not among the number of professed Christians those , of the weaker sex especially , that were taken and tainted with these fooleries . Whereas the truth is , to speak properly , in the one of these , to wit , the Solar , there is no Eclips , that is , defection , or deficiency of light at all in the Sun it self ; it is as full of light every whit then , as when it shines forth brightest without let at noon-day ; the light is onely restrained in part for a short time from our sight ; as the Moon in the change , hath never a whit the lesse light , tho it appeer not to us , then when she is at the ful ; or as a candle enclosed in a dark Lanthorn , hath as much light in it self , and burns as cleer , as it doth , when it is shifted into one ▪ that is every way ▪ transparent : in the other , to wit , the Lunar , which may more truly and properly be termed an Eclips , the light of the Moon indeed , which it receivs from the Sun , is either in part or whole for the time impaired : but the body of the Moon is no more the wors for that want of Light for a while , then is the one half of the Earth for the utter want of it all the night long . for there is the same reason and cause of either . the night is nothing els but the shadow of the Earth ; and the Lunar Eclips nothing els but the same shadow lighting at length upon the body of the Moon . for whether it reach higher to the next Star above , may be some doubt ; tho that also have ben observed coming between the Sun and us to cause a seeming spot in it . And Ambrose therefore at Milain , when upon the hearing of such an hideous noise upon such an occasion by the women there made , and demanding what the matter was , it was told him , that by their showtings they eased the Moon being in labor , and helpt to heal her with their outcries ; he returned them this censure , that the globe of the Moon was then troubled with sprites and spel's , when their brains were disturbed , and their eyes dazeled either with dotage or with drink . It is not out of ignorance therefore that men renounce and oppose these frivolous conceits concerning the dismal events and effects of such Eclipses . but it is rather out of ignorance and want of du consideration of the tru causes and grounds of them , that men entertain such groundles , frivolous and superstitious conceits of them , and do hearken to and heed those that delude them with such fictions and fancies : which people therefore have the lesse regarded , the better they came to be acqainted with the du course of the creature , and attained a right understanding of the tru state of those celestial bodies at such times , as they seemed to suffer such strange things , as they suffred , not in themselvs , but in their adle brains only . But I should desire to have mine ignorance a litle yet further enformed , how it should come to pas , that so dreadful and direful a prodigie as they make these Eclipses to be , should portend and presage much good unto any . For Mr. Lilie tels us concerning the former Lunar Eclips , that because the Moon and Mercury ar in aerie signes , and in a trine aspect , he hopes it will not displease the Presbyterie , ( for at them he is still girding , and they ar the onely enemies to the present State ) if he say , that our State ar promised to be Victors against the Dutch , French , Swede , or Dane or any people of Germany , from whome we may have cause to fear any hostility or action of war by sea or land . and therefore saith he , Let no mans heart fail him : for so far as God doth manifest himself in this natural way of Judicature by his creatures the Stars , we need not to fear the Dutch. and again , We constitute Venus ruler of the place eclipsed ( ye see what power these men have to constitute regiments and rulers in heaven : such presumptuous and blasphemous mouths God in his du time will stop , and that with fire and brimstone , if by timely repentance it be not prevented ▪ but , We constitute ( saith M. L. ) Venus ruler , and Venus in Taurus ( a fit place for her ) applying to a trine of Jupiter ; ( another wanton deitie like her self : and what of all this ? ) therefore were not the murther of our English cryeng unto God for vengeance , the Irish might begin to be happy : but thrice happy will all those English be , who shall adventure their estates and persons into Ireland ; ( Oh , Sir , why do not you then so your self , with all speed and without delay , that you may be thrice happie with one of the first ? if you beleiv at least your own words to be tru ) this Eclips promising the English all happinesse , under so prudent and vigilant a Lord Deputie , and such provident Commissioners . these , it seems , he found in the Signes too ; tho in which of them he tels us not : but he can tell us what shall be done by the site of the Stars , in the heavens , when he sees but what is done with us here upon earth . Again , of the Solar Eclipse ; The English Nation have Aries the Ascendent of England : and therefore as oft as any memorable Eclips doth therein happen , God doth thereby acqaint us ( for this holy man , ye may be sure , and the Magitians his Masters , as holy , I hope , as himself , ar men of Gods privie Counsel ) what he entendeth towards us neer upon those times for good or for evil . and this assuredly , and grounded upon the experience of twenty generations of men . Oh but , Sir , this is a very slippery prediction ; and such as leavs us in great ambiguity ; since that by it as wel much evil , as much good may betide us : as also it leaves your self a very wide gap or starting hole , whereat you may easily wind your self out as you list , as the matter shal fal out , either the one way or the other . no Delphik Oracle , or Delian Wizard , or Pythian demoniak , or Dodonean Sorceres , could ever have given a wiser and warier answer , or a more certain and undoubted resolution ; it shall either go wel or ill with the English Nation . Just like that of the Satyrists Tiresias , qicqid dicam avt erit , avt non . whatsoever I say , shal either be or not be ; shal proov either tru , or false ; shal either fal out well or ill . and no mervail if such predictions as these have the undeniable , yea the unqestionable experience of not twen●y alone , but of twenty times twenty generations of men , yea of as many ages as have passed since Horace his days , or Tiresias his time , or Noahs floud , or from the beginning of the World. But notwithstanding all this ambiguity , M. L. can resolv you , ( by what other Art I know not : for the Signs by his own confession , which he confirms also afterward , by the dictate of Hermes , a very authentical counterfait , Autor I should have said , are mutable and convertible either to good or evil ) that it shal fall out to our State , not for evil , but for good . For better bethinking himself , he tels us ; He is confident ( he hath consulted belike with some familiars since he wrote so unadvisedly in that ambiguous dialect ) the Sun in this Eclips being in the 19. degree and 15. of Aries , that our present Common Wealth of England shall have such honor and succes in all their agitations and undertakings of as great concernment for the utility , benefit and happinesse of this Nation , at that sad accident of the Earl of Essex his routing , upon that Eclips then , wherein Saturn was in the 19 degree 45. of Aries , was of sorrow unto them who then sate at the stern , and unto all the meaner people . It seems the Ram , who then with his horns pushed at us ▪ now fights for us . But it may wel be doubted , or rather justly deemed , that unles our State-affaires be managed by sage and prudent Counsels of those that should give direction at home , and by faithful and discreet courses of those that should folow their directions and put them in execution abroad , and both seconded and accompanied with Gods blessing from above both at home and abroad , it is not all the imaginary Rams horns in the heavens , nor yet the Rams horns , that blew down the wals of Jericho , Judg. 6.4 , 20. could the very same be now also had here upon earth , that wil proov any whit more available to make our proceedings succesful and prosperous , then were the iron horns , that Zedekias made for Achab to push the Aramites withal , 1 King. 22.11 . I remember when I made abode sometime in Essex , in house with a religious Gentlewoman Mrs. Katharine Aylof , whose Husband had invited me over from Cambridge , to further him in his studies of the Hebrew toung , while the Colledge , whereof I was to be felow , was in building , some wandring Gypsies came to the house , whome the servants , as the manner of young people is , were forward and busie about , to know from them their fortunes . which the pious Gentlewoman understanding , both rebuked them for so doing , and was very careful to have her children kept out of the sight of those vagrants , Not , said she , that I regard any whit what they say , whome I deem no other then cheaters and counterfaits ; but lest what they , seeing them , should say of them , might run in my mind , and God should cause somewhat spoken by them , to befal them , thereby to punish me in my children , for giving so far forth heed unto them . So say I , if our State-Governers shal give heed to such VVizards as these , and upon their sandie grounds and il-botomed predictions , promise great matters to themselvs , it may be just with God , to crosse and blast their designes , thereby to chastise them for hearkning to and presuming upon the flattering fictions and fables of such as he hath forbidden his people to seek to , or to be advised by in cases of this kind . Yet if it be so , as he tels us elswhere , that the Sun is the significator of Princes , Emperors and men of great Autority , and from the Eclipses of it therefore we can expect no lesse then great changes in Kingdomes , Common Wealths and great Families ; what reason can it be , why the obscuring of this Stately Planet should stoop so low , as by Mr. Lilies reports it should , to vent all its malignity against the poor pratling Preists , affording mean while all honourable issu and glorious successes to our Common Wealth affaires , or why his deficiency should proov so prejudicial to those that have no reference to him , rather then to those that are signified by him . But as King James said sometime , the Lawes were his , and who should expound his Laws but himself ? so the Text being their own , they deem , it seems , they may do with their own what they will , make explications of it , and raise observations from it , as they list , and form applications from either so framed , when they have so done , at their own pleasure . The best is , their Text and their Glosses being both of one stamp , we may justly credit as well the one as the other , and have as litle cause to regard or fear , as to beleiv either . Mean while we may observ , how as the Pythian Prophetesse could comply with such Kings , States and Commanders , as repaired by her to the Divel under the Title of Apollo for Oracles , by returning them such answers , as she knew would well please them , and give them content ; as to Philodemus a Commander , that her God gave him leave to do what he liked ; and her returns to King Philip the Macedonians demands , were so palpably and constantly such , as might seem to conduce much to his designs , what ever they were , that it was grown to a common by-word in those times , that Pythia did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Philippise ; and Zedekias with the whole troop of Baals Prophets could prophesie to Achab , what he would have them to say , 1 King. 22. and those counterfaits , Ananias at Jerusalem , and Achab the upstart , with another Zedekias of the same stamp with the former , and Semajas the dream-teller at Babylon , could sing such songs , as would please King Zedekias in the one place , and the Jewish Captives in the other , and the people , either bond or free , in either , Jer. 28.4 . & 29.15 , 21 , 23 , 31. so these men as apt Schollers of such Masters , have thoroughly lerned and taken out the same lesson , to comply with State , and people , to tell what they suppose will be acceptable to either ; and from Eclipses , which they affirm to be of so direful a nature and dismal conseqence , yet to extract matter of much felicity and succesful designation to such States , Peoples and Persons , as they please , and whome their desire and ambition is to please , and to work themselvs into grace and favor with . But to give further assurance , that the Effects of this Eclips shal be very benign and favorable to the present State with us ; howsoever he had told us before , that the Effects of the Eclipses falling in the midheaven are more vehement , as occupieng a great part of the Sphear ; and those most wonderful , when they ar in a fiery and regal sign , as this also is ; and therefore also the more vigorous , because its greatest obscurity is very neer the heart and Center of the tenth house , of all the Houses ( that these cunning Architects have erected in the Heavens ) the most valide ; from whence also he infers for a certainty , that qestionles those people that are intended to be made most sensible of this Eclipses influence , are Magistrates of the highest rank and qalitie in every Nation of Europe , and the alterations therefore thence proceeding , shall be so great ; so glorious , so conspicuous and apparent , that there is no Nation or people of Europe , Asia , or Africa , but they shall stand amazed , and wonder at the eminencie of them . Yet to free us and our State from those fears , that he would affright the whole world with , ( save that America was forgotten , and so scaped his Black Book ) as if England were no member of Europe , or any part of the world formerly known , as some anciently esteemed us , he doth by certain Magical Pictures and Symbolical Images ascertain us of the truth of that , which from the influence of this Eclips , tho so hideous to all other , yet to us very favorable , he had formerly promised . For in the next place he tels us , the Ancients did represent the shape and form of the effect of an Eclips falling out as this did , under such an ensuing Image . and then further enforms us , that this Image presents ( represents , I suppose he ment ) the English Common-Wealth , as it wil be for three yeers , or thereabouts ( for so long and no longer , as you heard from him before , the Effects of the Eclips last ) in great Majestie and Glory . But let us crave leav of him , to parlie a litle with him about his Pictures . He saith , The Ancients ▪ but what Ancients he tels ut not . and I mervail not a litle , in what Antiquitie he stumbled upon that Long Robe , that he presents us with in this his Magical Imagerie . for it is observed by that lerned Noble man the Lord Howard , who hath long since delt elaborately and accurately in this Argument , that the pretended Antiqitie of such kind of Imagerie does oft bewray its Noveltie , by those garments and garnishments , wherewith it is set out . Nor can I find such a Vest , as we are here encountred with by Mr. L. in any of the Greek or Latine ancient Monuments , or mention thereof in the writings of any of our Critiks or Antiqaries , that have made diligent search into the wonted garb of either . And I have , as I conceiv , very just cause to doubt , whether such a Garment , as his picture here gives us , were in fashion among the old Britons in the time of his great grandfather Merlin , whose name he so much affects , and bears , by himself assumed , as one either of his natural or adopted sons ( which honor and title , whither way of the two he lay claim to it , none , that I know , need or wil envie him ) or in the daies before him of the Incubus , of whome they say he was begotten , and endued him , it seems , with such prophetical skill , as from the Satyrist ye heard Tiresias of old had , and M. L. succeeds him in , as his rightful heir , and a genuine bird of that kind . But it may wel be , as some other would have it , that that Incubus , of which his Ancester Merlin was bred , was no other then such an one , as our old Poet Chaucer in his Canterburie Tales saith in his days were so rise and ready at hand in most places , that for loose creatures , such as belike Merlins mother was , no other Incubus then such then needed . Whether of the two it were , our new Merlin , if he fetch his pedigree from him , in whose name , it seems , he glories , wil thereby proov himself no better then a brat descended of a spurious issu and a bastardly brood . And howsoever these businesses were then carried concerning his Progeniters breeding or birth , Mr. L. wil hardly enduce any man to beleiv , that those Brittish Ancients , used to go in our Lawyers or Judges gowns , such as this Long Robe comes neerest to , or did wear Roses upon their shoes . These his Ancients therefore must of necessity be of a lower date , of a later Edition , some old Magitians of some younger times . But we know the tru , and truly ancient by-word of Poets and Painters , that they have alwaies had the priviledge and liberty , or leave and licence at least , to pen and paint what themselvs pleased . and herein we may wel unto them adjoyn Witches and VVizards , that take liberty to themselvs , to tell people what tales and lies they list , and what they think wil please and content them for the present ▪ But methinks , Mr. L. here much forgat himself , and did not remember the old rule , that says , Oportet mendacem esse memorem . It behooves a lier to have a good memory ; that his relations may not jar . For not long before he told us , that this Eclipse doth manifest great affliction , that shal happen unto all those of the Long Robe . that which there also to make the more remarkable , he put , the Long Robe , in a different character from the rest , and to manifest his mind more fully and plainly , that no man might mistake him , he adds , viz. Lawyers , Civilians , Clergie men , or Divines . Whereas here he presents us with the picture of a Man in a Long Robe , in the posture or gesture of one that stands pleading at the bar : which he is pleased to make an Emblem of the great Majestie and Glory , that this Eclipse for this three yeers day hath entailed upon our State : at the expiration of which term of time it may chance to wait untill such another Eclipse come again . But how Mr. Lilies fancies came thus to alter , unles it were that he took a nap between the one and the other , and in his second sleep had a new dream ; or that his hed was so ful of his imaginary rams horns , ( for on the ram ascendent , or rampant , if you wil , it is stil that he runs ) that it caused his wild notions , arietare , as the Latines speak , that is , to run ful but , as rams , or tups , use to do , one against another in his brains . But leaving him to part these his repugnant fancies , and to make them agree as he shall see good , let us pas to his next picture ; ( for with pictures it is no new thing with him to plie us ) of that he tels us , that Joannes Angelus ( a Bavarian Wizard , of as good credit in this kind as himself ) represents the tenth degree of Aries ( the Ram , that so variously affects his thoughts ) wherein this Eclipse fals out to be , by a Souldier riding a Bull , with its horn in his one hand , and his spur on its side , and a spare horse led by him with his other hand ▪ for so he deciphers it . And tho his VVizard by his Motto added to expres the meaning of his thus riding , say , Homo malitiosus erit . This man so riding will be a malitious man. which yet to mitigate , Mr. L. in his marginal Glosse expounds , Some wil account him so . and may he not well be so accounted , that by fraud , deceit , war and what not ? ( ye have Mr. Lilies own words ) attains Dominion and Soveraignty ? for such an one himself acknowledges to be specified . Notwithstanding all this , M. L. tels us , ( and ye may observ how he and his Autors agree like Harp and harow , as they say ; or rather , how they can turn their Tables and their Tales which way they please ) that this picture presents the State of England after a few yeers . ( how many , think we , can it possibly be , when the force and efficacie of this ramming and ramping Eclipse can not extend it self beyond the term of three yeers ? ) but in , or after those few , or very few yeers , what shal it be ? viz. the Souldier tilling the ground , his armes laid aside : a peaceable time : yet the Souldier ever prepared . I hope I may be so bold here , as to qestion Mr. L. his skill a litle in Latine . I will not presume to tell Mr. L. as a Divine of good note sometime told a Bishops Chanceller , twiting him with want of skil in the Law , that he had in his time forgotten more Law then his Worship ever had . but this I shall say , that tho I have lost much Latine through long disuse and short memory , yet I have so much of it still leaft , that I may make bold to tell M. L. that he understood not his own Autors Latin , when he translated those words , Homo coopertus capite galeâ , cum pennâ strutii , tavrum eqitans , &c. A Souldier have his hed covered with an helmet ; riding a Bul , with the Pen or qil of an he-sparow . Should I , think ye , do amisse ▪ if I should give Mr. L. here his own words , Qi Bavium non odit , let him read , or rake in , this puddle of non-sense ? But letting passe his dismembring and dislocation of his felow-Wizards words ; I shall onely demand of him in what Dictionarie he ever found Strutius to be Latine for a Cock-sparow , or an he-sparow , as he renders it . or where ever he saw the pen or qil of a sparow , he or she , cock or hen , on a Souldiers helmet , or in a Souldiers hat or hed . His Rider , or Thomas , had he consulted them , could have enformed him , that not strutius indeed , as his Autor the Bavarian , after Isidore , barbarously writes it , but Struthius , or Struthio rather , in Latin was an Estridge or an Ostridge . for I will not charge Mr. L. as guilty of so much lerning , as to mind or understand , what passer marinus in Plautus meanes . and tho he had advised with neither , yet the picture it self might have sufficiently enformed him , that penna strutii was not by his Autor intended to signifie an he Sparowes pen or qil , but an Estridges feather such as souldiers and Cavaliers use to furnish and garnish their Crests with . But to let his Latin lerning passe , till we come to compile some new Glossarie , and touch a litle upon his Emblematical skil : I remember , when I was a School-boy , after the affront and defeat given Monsieur Francis Alanson the French Kings brother at Antwerp , which he attempted to surprise , that there was a Picture drawn by some shrewd unhappy head , wherein the Netherlands were represented as a Cow , because abounding in milk and butter , which King Philip rid and spurd , as the Cavalier doth here the Bul , the Prince of Orange milked , an old woman Qeen Elisabeth fed with a lock of hay , so much as might keep her in life , and the French Monsieur pulling by the tail , she all to bespattred with her filth . Now whether this Souldier , or Cavalier riding an ox or a bul , with his spur on its side , might not rather intimate , that the Cavalier or Trooper , the war continuing , should necessarily vex the poor husbandman , resembled by the Ox that helps to til the ground , by qartering upon him , and with his horse treading down his gras and his corn ; fit as wel , at least , with the type , as that far fetcht explication and application that this our Wizard makes of it , so many miles wide of his Autors acknowledged exposition , I dare permit to the judgment of any one , that hath not captived his senses to assent unto and assert whatsoever our Wizard shal say . But , that he may not wholy desert his felow Wizard , and yet put us in hope of much good hereafter , I know not when , towards us , he tels us , that tho according to the right intention of his Autor , this Malitious Man , or Malignant Cavalier , Man or State be it , shal acqire Dominion and Soveraignty by fraud and bloud , as before ▪ yet , because the third face of the Ram is Venus hers , which represents subtiltie , mildnesse , playes , ( a very comfortable prophecie for the poor Players , that they shall come to be in reqest again ) joyfulnesse , cleernesse ; therefore the government , albeit so gotten as before , shal be ordred with sweetnesse , by subtiltie , mercy , affability , &c. and this , he saith , you may observ in the Type en●uing . whether one of his own framing , or fitted to his hand by some other , he says not . but it is of a Gentlewoman , sitting crosse-legd , barefoot and barelegd , strumpet-wise , fingring a lute , as the manner is , they say , in some places , where such are allowed , to invite customers to them . now he tels us withal , that this picture seems to promise a cessation of all taxes , ( as those of the levelling partie promised , when they were up in arms ) and all things governed by love . You see what a luckie presage it is , when Aries and Venus meet , when a beautiful harlot is lodged in the sign of the Ram. and from what manner of Deities we must expect the peace and prosperity of our present Government , by the doctrine of these figure-casters and figure-drawers . Oh but when , trow we , may some loose people say , will these Halcyon , or Venerean dayes rather appeer ? for there is good hope given us by the moral of the type , or the tale , that Stage-Playes and Stews may then come in again : for Venus sure is as wel president and patronnesse of the one as of the other . Or others better affected ; When shall all things be settled in peace and love with us ? Herein he gives us but cold comfort , such as my self especially , that ar going out of the world , and can not look or hope to live long in it . for he tels us , that this new Soveraignty or manner of Government ( so gotten as ye heard before ) shal continu in somewhat a rigid posture , but in much Majestie and austeritie , until almost 1663. at which time all sharpnes and bitternesse wil be laid aside , and matters ruled mildly . the Levellers with Mr. Lilies help , whereof more hereafter , will then have freed us from all payments , as wel of Taxes as Tithes , and laid us all alike eaven , as corn cut down , and eqalised by the harvest mans hand . He had told us , as you heard before , that the efficacie of no Eclipse could last above three yeers . and yet the harsh effects of this Eclips are like to hold out thrice three yeer and upward , ten yeer at least . But to what end do we make wast of pretious time in survey of this mans fantastical imagerie , and discovery of his grosse and palpable contradictions ? As Augustine said sometime , that they deserved to be deceived , that sought to learn Christ , not by reading of written books , but by gazing on painted wals : so say I of Mr. Lilies images , they wel deserve to be deluded , that think to find truth in such figments and fancies as these . One qestion yet more I would propound to Mr. L. whether these Eclipses do foreshew onely , or effect also such things as he is pleased to ascribe to them . For in this point he seems somewhat various . One while telling us , that when Astrolologers speak of the virtu and influence of the heavenly bodies , they rarely , I say , never , ( saith he ) affirm , they act or do such a thing , but freqently that they signifie such or such a thing : and Ficinus that excellent lerned Preist saith , that many things are foretold by means of the heavenly bodies , as signs , not as causes ; whose opinion ( he saith ) he esteems more of then a thousand of our own Preists , who blame Astrologie because it is above their capacitie . and in his New come out Ephemeris ; We say not , ( as some ridiculous Divines affirm ) the Configurations to be the onely immediate causes ( here is another manner of qalification then was in the former assertion : for an efficient may act or do , tho neither immediatly , nor alone ) but we say , that they onely in a natural way signifie , or are the forerunners of such and such things : as by a distempered pulse , or irregular diet the Physitian doth safely and infallibly conclude , that the party must needs be neer to a sicknesse . And yet a litle after , What tumults and seditions all over the world did the effects of this Eclipse stir up ? how great qarrels did these Eclipses sow the seeds of ? what horrid wars did they produce ? and again , The Eclipses of the Luminaries operate by their influences upon Cities , Provinces and Kingdomes : and , Those Eclipses do most terribly manifest their effects , which fall to be in the heart of heaven . and , The greatest Eclipses produce the greatest Effects . And do we not need some Oedipus to arreed and assoil us these riddles ? They do not act or do ought , but signifie only , and yet they operate and effect . not unlike some old Wives verdict of pepper , that it is hot in the mouth , but cold in the stomake , hot in operation , but cold in working . Yea they signifie onely in a natural way , as irregular diet doth a disease at hand and is not that the procuring or producing cause of the disease ? whereas these he saith are signs and no causes . or as a distempered pulse argues an approaching sicknesse : so the distempers belike of the Stars in the skie , argu some distempers in mens minds here on earth : and all this they do in a natural way , and yet have no power to act or do ought at all : And whether of the two is now ridiculous , the Divines that relate what he and his complices avow , tho not it may be in those very terms that he reports them , or this our Wizard , that being ashamed of , and loath to own his own tenents , because he is unable to defend them , shuffels and cuts , as you see , and lisps and jabbers , and sayes and unsays in a most selie , pitiful , ridiculous , stupide and self-contradicting manner . But his Peucer , whome he citeth and relieth much upon , yea more ( it seems ) then upon his lerned Preist , ( for he insists much more upon him ) is cleer enough and downright in the point . Out of him I shall onely alledge one assertion , peremptory enough , prophane and impious more then enough , whereby you may take a taste of the rest of his discourse . his words are these , de Astrolog . fol. 396. fac . 1. Tam certum est , Martis cum Venere congressum gignere natura● salaces , qam certum est ciere Venerem pharmaca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is , saith he , as certain that Mars coupling with Venus doth beget lascivious or leacherous natures , as it is certain , that such medicines as either encrease or provoke seed , do stir up lust . A most unsavourie and unworthy speech to come out of any professed Christian mans mouth . Mars and Venus , what are they ? what were they ? the one a lascivious , tho warlike , gallant ; the other , a beautiful , but most notorious , strumpet . and how crept , or climbed these two up into heaven ; that they are come to have , or to be Stars there ? Augustine shal tell you , as many other of the counterfeit Deities did . Historica Veritas falsorum Deorum sepulcra ostendit in terrâ ; poetica vanitas sidera eorum non figit sed fingit in coelo . Historical verity , saith he , shews the sepulkers of their false Gods here on earth ; Poetical vanity fixeth not indeed , but faineth their Stars in heaven . The Poets fictions coined them deities ; and the Idolatrous Wizards to please the people that worshipped them , assigned them such Stars wherein they might be worshipped , as they pleased . Now because these Stars are by our Star-masters assigned to such worthy wanton Deities , therefore when they two meet , ( tho being many thousand miles asunder , and had they never come neerer the one to the other , while they lived here on earth , the lame Black-smith should not have needed to be jealous of his fair wife in regard of this lusty yonker , nor to beat his brains about contriving and forging of snares to intangle and take them together ) but yet when they do now meet and couple , tho at such a distance , they breed . tho I do not remember to have read of any issu they had , albeit , it seems , they met full oft , and lived loosely together , while they abode here upon earth . but in heaven belike they breed . and whome or what do they breed ? forsooth they breed those , that were before bred by their parents , but are then born , when they are in such a conjunction , so many miles asunder as was before said ; and by that their new breeding of them , make them wanton creatures like themselvs . And this , saith Peucer , they do as certainly as some medicines wil make men lustful . But I demand here , who indued those Stars with this lascivious qalification , or gave them this lustful efficacie ? For I suppose no good Christian wil say , that wicked paynims , people or poets , by assigning of a Star to any idolized creature , can impart any power or efficacie unto it . And I might wel say here , with that Noble Lord ; Would not the Heathen smile , might they sodainly revive , to see their Saturn , Jupiter , Mars , Venus , and Mercury not onely marshalled in Heaven , but also made Autors of health and sicknesse , wealth and poverty , with divers other such like accidents as it pleaseth God to send either for reward or punishment . But to say , that God at the creation conferred such faculties upon any Stars , that some of them should breed men and women lascivious , as this which they cal Venus , some other of them theevish , as that which they term Mercurie , because Mercurie was a cunning knave and a slie theif , is very impious and blasphemous , and is not far from making God the Autor of mans sin , by enduing the Stars with such an efficacious power , as cannot be avoided by them , to work them into a sinful disposition and strong inclination unto the perpetrating of such wickednesse . for , as for such medicines , as he speaks of , that may so work upon the body as to provoke lust , no man need to take , unlesse he list himself ; nor do men take them to that end , but such as are lasciviously minded and lustfully affected already ; whereas here , according to these mens grounds , it being not in any mans choice under what Sign he wil be bred or born , he is by that Planet necessitated by an unavoidable force unto such a sinful disposition of spirit . And I would gladly demand of Peucer , whether there be any such medicines , or simples , that wil make a man theevish , as wel as lascivious . For according to his principles there must be the like reason of the rest , that one Star should make men theevish , another women whorish , a third joyned with that second make men and women lascivious and lecherous . and God of purpose must needs create them so to do , since that in the creating of them , he endowed them with a faculty thus to work necessarily and unavoidably upon the Sonnes and Daughters of Adam , that should be bred & born under them . that which , as it is most impious and blasphemous ; so no les absurd and ridiculous is that which in the same discourse not far before he affirms , that there is no doubt ( for he is very peremptory in what he asserts ) but that which is said in Genesis , they shal be for Signs to you , doth principally belong to Eclipses . that is , according to these mens meaning , in a senslesse and with it self inconsistent sense , God made those two great Lights , the Sun and the Moon by their Eclipses coming by a natural work in an ordinary set course , to be prodigies or signs above and beyond the natural and ordinary course of the creature ; and created them on purpose , even in the time of mans innocency , for this end especially and principally to be presages of direful events . Nor is that of any other nature , which there he subjoyns , that we have now a dayes far oftner and more direful Eclipses , then in ancient times were seen . as if the Heavens were in another course now , then they held in times past : like the tale that the Egyptian Preists told Herodote , that within the compasse of time , whereof they had records , the Sun had altred his course , I remember not how oft , from West to East , and from East to West again . But to leav Peucer , and return to Mr. Lilie again , whether of the two he shal please to pitch upon , I shal demand of him , who told him , or whence he knows , that God hath appointed these Eclipses , being such occurrents as come in a constant natural course , to have such significations , or operations , as he would bear us in hand . Neither let him think here to stop our mouthes with the instance of the Rainbow , which yet in his margine he fathers on one Causinus a Jesuit , and in his context he makes way too with an Introduction of non-sense in these words ; Shal we then say , or be so innocent of the heavenly ordinances , as to deny this great Luminarie some influence upon humane and mundane affaires , or to be so stupid , as to think when this light is obscured from us , ( if he mean , withdrawn from us , is it not so every night ? ) that there is nothing thereby signified unto mortal men ? Sint in signa & tempora . God created the two Lights , or Sun and Moon for signes and seasons . And what is that at all to your purpose ? But let us hear him out , tho we know not wel , nor he himself ▪ it may be ▪ neither , what it is that he would say , when he ch●rges us with innocency , a greivous either defect , or default ; unlesse his meaning be that we are no better then such selie creatures , as men commonly call Innocents . Who doubts ( saith he , and Mr. Causine , it seems , with him ) that the Rainbow is natural ? and yet God hath appointed it the presage or forerunner of fair weather to be at hand . so an Eclipse , without qestion , ( for it is these mens guise to be very peremptory ) the world being troubled by the defect of the Luminaries , Sun or Moon , ( how more then in every cloudie day , or every dark night ? ) is ever attended , as by experience we know , with diseases , sad accidents , as concomitants of it . Sir , all this blustring wind shakes no corn at all with us : 't is our stupidity , it may be , that makes us like stones . 1. Your Rainbow instance nothing availes you . 1. It s natural indeed , but comes not in any constant cours , as Eclipses do , and cannot therefore be certainly foretold , as they may . 2. That God hath appointed it to be a sign of fair weather at hand ; is most untru , in plain English , a gros ly , and a charging of God to have assigned it to be a sign of that which usually it is not . it is a sign rather of rain and storms not seldom at hand ; which being sometime forewarned of by it , tho I have put spurs to my hors , and mended my pace to prevent , I have not ben able to escape , but ben wet to the skin , ere I could get shelter . It is therfore reckoned up by * Autors , who entreat of that subject , among such signs as usually give warning of rain and showers approaching , a double one especially . whence also the epithets given it of arcus ” pluvius , the rainie , and “ imbrifer ▪ the showrie , or showr bringing bow . And you wrong your Author the Jesuit , as you did an other of them before , him but for want of understanding his Latin , this to make him speak what you please . Your Author saith serenitatis rediturae , that serenitie shall returm , but he tels you not when ; much les doth he say , of fair weather at hand . 3. God made the Rain-bow a sign and a solemn one of the Promise or Covenant , that with Noa he made in behalf of the whole world , that he would never drown the whole world again . And yet , saith Plinie wel , Arcus vocamus extra miraculum freq●●●s , & extra ostentum . nam ne pluvios qidem aut serenos dies , cum fide portendunt . Rainbows as we call them , ar freqent , without miracle , without presage , for they do not certainly foreshew so much as either serene or rainie dayes . But Sr. shew the like record , where God assigned Eclipses to foreshew or effect such sad matters as you say , as we know and can shew , that he hath designed the Rainbow to ascertain of no second Deluge , and we will lay our hands on our mouths , as having no ground herein to gainsay you : which unles you can do , your reason from the Rainbow is not worth a rotten Raisin . Mean while , Sr. do not conceiv us to be such selie animals , as to be born down with the bare names , of Hermes , Hali Rodoan ▪ Baranzanus , Ptolomie , Plotinus , Proclus , Rigel , Origan , Cardan , &c. the whole rabble of them , that say thus and thus . their authority is in these matters with us of as much weight as your own , both as light as a feather , or a litle dry thistle down . this is all but as we use to say , Ask my fellow , whether I be a theif . We expect other records to assure us of Gods appointments and designments in matters of this nature . And here Sr. I shal be so bold as to mind you again of your former assertion , which you had no list to take notice of , when you were raking in that puddle ( as you are pleased to intitle it ) of nonsense ; to wit , where to justifie the warrantablenesse of your practise , you affirm , that The good Angels in former ages at first by personal conference acqainted the sons of Men with this learning of the Stars , which you profes and practise : which Holy men , living many years , in a purer ayer , where they curiously observed the Planets and their motions , brought this art ( to wit , of fortune telling , such as in these your rapsodies and rabblements you maintain ) to some maturitie , without the least hint of superstition . These are your own words out of your own works which you cannot deny . And now I renew my challenge again . Either make these your words good out of some Authentick Record ; or let the World hereby know and take notice , that you are a manifest Imposter , a palpable Lier , a fraudulent coiner and broacher of fictions and fables , to procure credit to your cheating practises ; one that fils peoples heds with frivolous tales , to make them beleiv , that your fortune-telling by the Stars , was at first taught men by good Angels , when you are not able to produce any sound proof for what herein you assert , but put it off onely ( after your wonted manner of dealing with others , when they deal with your freehold , and touch you to the qick ) that the Autor is a Wiseaker , and his Annotation a puddle of non-sense . 2. In the next place you appeal to Observation and Experience . We know , say you , by experience , that Eclipses are ever attended with diseases , sad accidents , as concomitants of them . But , 1. What yeer almost passeth over our heds without some one Eclips or other ? Or what yeer goeth away without diseases and sad accidents ? and must the Eclipses therefore bring them ? 2. If these sad accidents be the concomitants of them , how is it that you tel us elsewhere , that this great Eclipse threatens no danger to men or cattle that be abroad in it ? yea that it may effect nothing at all til many moneths after ? directly contrary to what out of Peucer you before also told us , that they presage miseries to be neer at hand , or to folow presently after these Eclipses . tho it is tru , that not Peucer , but your self so speak ; for you put in , as your manner is , more then he sayes . 3. If sad accidents ever attend Eclipses , how comes it to passe that this terrible Eclipse , the like whereunto hath not ben in this age , should portend so much honor and successe to our present Common-wealth , in all their undertakings , as shal make them most glorious ; as this our Wizard ye heard before told us , and says he is confident of it . and again where he gives us in his Imagerie work of it , such as was before shewed , he saith , If he shal further expatiate his mind concerning the greatnesse of this Eclipse , he beleives he shall go very neer to hit the mark aright in what he shal there deliver . And yet compare what concerning the present State in relation to this Eclipse , the man saith in these places , with what in his New Ephemeris for the next yeer , he speaks at large as confidently the other way , and that with threatening terms too ; If after this opposition of Saturn and Jupiter ( who , think we , Christned those two Stars thus ? ) this Autoritie , under which we groan , the bodie of its fabrik standing upon a very tottering foundation , shal inforce us to some new or illegal Assesment , or by way of raising money ( the coherence of his context here is beyond my skill ) upon any pretence whatsoever , except against the slovenly Dutch ; I am confident , we of the Commonaltie , joyning with the Souldierie , shal assume so much liberty to our selves , as to choose and elect such Members hereafter , &c. and we shal endevor so strictly to call unto account each Member of this Parliament , who have fingred out Treasure , that we shall leav many of them as naked as when they came out of their Mothers womb . If any , I say , shal collate these his former and latter predictions together , he will , I suppose , easily guesse , tho he be no Wizard , that the man , since he writ the former , is ( for some cause , whatsoever it be ) fallen out with the State ; and genus irritabile vatum ; these cole-Prophets are a very waspish generation , they have as wel shrewd stings in their tails , to strike those that displease them , as honey of glossings and flatteries in their mouthes , to sooth up and stroke those , whome they desire to fawn upon and to please : for , habent & vespae favos suos ; wasps have their honey-combs as wel as bees , saith Tertullian . But it may justly be suspected , there is a pad in the straw , there is some mysterie in it , which shalow capacities , such as he saith our poor Preists are , are not able to understand , that this terra filius , this son of the earth , dare prate in so high a strain , like brag in the by-word , the little parlor puppie , that he and the hounds would pul down the deer . I will not stand to dispute with him , whether the Celestial Edicts , or the Oracles that he telleth us he reads in the Book of Heaven , go with such Ifs and And 's , or no. But suppose some poor Presbyterian , or some prick-eard Preist , as he scoffingly styles them , had writ ought in this manner ; We the Presbyterie , or Ministerie , calling into us the Communalty , and joyning with the Souldierie wil cal you Parliament men to an account , unlesse you take better courses then some of you have done : would not this man , think ye , have set up his bristles , and ben ready to cry out , that here these seditious Preists and Presbyterians shew themselvs in their colors , and seek to domineer , not over Gentry and Commonalty onely , but over the Parliament it self ? But these Wizards it seems , are priviledged persons : it is safer for them to lay all level before tnem , then for some poor Presbyter but to peep over the fence . In his Preface to his spik and span New Ephemeris , he makes his Entrance with a greivous complaint of a multitude of scandalous libels , two dozen of vineger Pamphlets , and two dozen and an half , thirty at least of thumping Presbyterian Preists , that belcht out somewhat of non-sense against Anglicus and Astrologie . ( for they write and speak all non-sense , that offer to deal with him & his freehold ) and to encite the Parliament to passe an Act for the suppressing of such irregular Libellers , he tels them , he holds it no dishonor for himself to be abused in print , having seen the worthy Members of Parliament served in the same kind . ( the base cheater , that makes Fortune-telling his trade , would fain go in eqipage with those of the highest rank in the present State ) and that unlesse they do so ( that is , unlesse they stop mens mouthes , and stay mens pens from further preaching or printing ought against him and his trade ) if the State suffer more in this kind , they may thank themselvs for it . Surely the Man accounts himself a priviledged person ; he hath belike gotten a patent ; not ad imprimendum , but ad traducendum & conviciandum solum ; he may by virtu of his priviledge , in the basest satyrical and sarcastical terms tax and traduce whom he list , the main body of Christs Ministerie among us , under the style of Prick-eard Preists , Pulpit-Praters , Black-coats , and the like , and yet no man may presume to give him a crosse word , or to return him his own again . and the truth is , his Merlins are not so much Astrological predictions , as Satyres and Pasqils , to play upon whom he pleaseth ; the Ministery especially , which in the most of them he makes ever and anon the main burden of his song , because his hate and spight is most against them . But may not some other indifferent and wel-minded make qestion , ( tho with such puzzeling qestions Mr. L. professeth that he desires not to be troubled ) whether it may not be with as good ground said ; M. L. with a ful and foul mouth belcheth out much base language at large against the main body of Christs Ministerie among us , such as in no Christian State would be indured , and is so bold as to present his scurrilous and satyrical rabblements of this nature to the Body of the State ; wherein to incite the people to refuse to pay Tithes to their Ministers , to which by the Lawes of the Land unrepealed , they have as good right , as any in the State to any just debt or rents whatsoever ; withal enforming them , that God himself tels them by the late Eclipse and other aspects , that it is his wil , and he hath so disposed of it , that they be enclined thereunto : and this since that the State hath seemed to connive at , if he shal proceed in like maner to be as bold and saucie with them , and to encite people likewise to refuse to pay any more taxes , and shal read them a lesson out of the same Book of God , that he hath in his providence so disposed it , and by Mr. L. one of his Prophets , who is wel read in this Book , which few of those that are falsly called Divines , understand ought at all in , doth acqaint them with it , that if such taxes be continued , they shal joyn with the Souldierie , and make hed against those that do impose them ; if , I say , he shal so deal also with them , or rather , for that he hath already so delt with them , they may thank themselvs , that have hitherto suffred him in this manner to rant and rail upon those , whom they ought by their power and place to protect against such professed enemies and traducers of those , whom God hath taken so neer to himself . But here Mr. L. forsooth thinks he can easily salve all that he hath said in his base and scurrilous language against the Ministerie . for in his Preface to his late Merlin , he desires his Reader to be so civil ( so sottish , he should have said ) as when he finds his pen somewhat sharp against the Preists , to understand , that he oweth unto the modest and lerned Divine , all love , all reverence ; ( a debt indeed , that whether he wil or no , he shal ever ow , tho he never intend to pay ) nor in the least measure intends the whole Ministerie , ( tho he yoke Monkerie and Ministerie in expresse terms together ) but onely such as rant daily against Astrologie , ( that is the noli me tangere , the subject that must not be delt with ) disturb our Parliament , ( so they must all needs do , that discover the mysteries of his conie-catching trade ) unjustly oppresse the Countryman with Tithes , ( as Landlords do by reqiring their rent ) and molest all Parishes , where they come , with pride and Lordlinesse . ( Lord Bishops belike all the poor Presbyters ar now become ) A very fair and specious Glosse ; wherein yet this Merlins brat ( for I hope he will not refuse to own him as his Ancester , whose name he bears ) writes after a far more eminent Copie . King James a Prince of more policy then puissance , while he was yet King of Scotland , penned , or owned , at least , a Book entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which whoso shal advisedly read , tho of no very sharp eyesight or deep reach , yet may easily discry a Design carried all along in it , to ingratiate himself , with the Popish side , by commending the fidelity of his Mothers servants , as to her , so to himself , with the Prelatical partie , by giving them hope of continuing that government that he should find here established , with the Common people , by allowing them their May-games and the like sports : onely he had bitterly expressed himself in high terms against the poor Puritans , whome he least feared , and deemed generally disaffected by those other three parties . Howbeit , when the time drew neer of Qeen Elisabeths departure , that his qiet coming in might not meet with any disturbance from that party , he prefixed a Preface to his Book then reprinted , wherein on his Honor he protesteth , that by the name of Puritans he meant , not all Preachers in general , or others , that misliked the Ceremonies as badges of Poperie , and the Episcopacie as smelling of a Papal Supremacie , but did eqally love the lerned and grave on either side ; intended onely such brainsick and heddy Preachers , that leaned too much to their own d●eams , contemned all authority , counted all prophane that would not swear to all their fantasies , &c. but whether his carriage toward such of that side , who went under that name , when he came to the Crown here , argued such an eqal affection and love to them , I had rather any other should consider , then my self say . And this our Wizard may as well hope to walk abroad stark naked , or with a net onely cast over him , unseen , as with such a sory disguise as this is , to cast such a mist before mens eyes , to keep them from taking notice , whom he intends and strikes at , his own expressions and professions , as hath formerly been manifested , making it to appeer as cleerly and conspicuously as the light at Noon day . 5. What he tels us so peremptorily , We know , I say , by experience ▪ that Eclipses are ever so attended . by what experience I would fain know , can this man come to know , that they are ever so attended ? He tels us elsewhere indeed , that for any memorable Eclipse that fals out in the Ram , the event either for good or bad ( of which clause before ) is assuredly grounded upon the experience of twenty generations of men . which , tho it come far short of his Ever here , yet is far more then he by his own knowledge and experience is able to reach unto . And doth not Plinie tel us , that the Heathen Wizards did as confidently avow the constant experience of 800 yeers and upward for their divinations by the flight of fowles , and bowels of beasts , and the efficacie of their magical spels and charms ? and we may wel beleiv , that Mr. L. can as wel proov the one , as they the other , and give as much credit therefore to the one as to the other . But his Ever here goeth far beyond either , and may wel come home to that tempus immensum , that immensitie of time , that time before all time , that reckoning of 472000 yeers before Alexanders days , that the Chaldee Wisards affirmed their observations of the course of the Stars to have ben continued ; yea or that account , tho falling far short of that , of 40000 yeers , that the pleader for the Chaldeans , that is the Astrologers , their judgment of genitures in Tullie , would raise up their experience unto , affirming it to be reported , that the Babylonians had constantly made observation thereof in the birth of all children born with them for so many thousands of yeers , before any indeed were bred or born . Unto which vain and hyperbolical assertion Tullie wisely makes answer , ( tho he had not that notice of the time of the worlds creation that we have ) that that report was not possible to be justified and made good by any sound proof . and to the Argument in general concerning their Astrologers taken from the constant experience of Events , he returns them a flat denial . Perspicuum est multa vera evadere . qid qod multo plura falsa ? qota enim qaeque res evenit praedicta ab istis ? It is apparent , saith he , you wil say , that many of their predictions have prooved tru . but how many more false ? for how smal a number of things by these men foretold hath fallen out accordingly as they foretold ? And Favorine a great Philosopher is so bold as to say , Prae eis qae mentiuntur , pars ea non fit millesima ; that not one of a thousand things they foretel , prooves tru . That which also one Weidner a lerned Physitian saith of the VVisards of these times , that take upon them to foretel future events by the conjunctions of the Planets , as Kepler reports him , not dissenting therein from him , Vera loqi casu , mendacia mille locu●os . that they light by hap-hazard upon a few truths now and then , amongst a thousand lies they tel . And as that Noble Earl of Mirandula hath left upon record , a particular Register of not a few of his neer kindred , allies , and familiar acquaintance , in whom these predictions , tho grounded upon such calculations and applications , had of his knowledge failed : So Tullie likewise gives many instances hereof , out of his own observation in these words , Qid plura ? qotidiè refelluntur : What needs many words ? they are by experience daily refuted . How many things do I remember to have ben told by them to Pompey ? how many to Crassus ? how many to Cesar ? among other things , that no one of them , but should live til he were old ; should die at home in his own house , and that with much honor . none of all which fel out accordingly . Vt mihi permirum videatur , qenqam extare , qi etiamnunc credat eis , qorum edicta videat re & eventis refelli . Insomuch , saith he , that to me it seems very wonderful , that there should any be extant , that would stil beleiv those , whom by the things themselvs and the events he may see daily refuted . Hence the Tragik — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He defines a Wizard , one that tels a few truths among many lies . and by Seneca it appeers , that in his time it was grown to a common by-word , Patere Mathematicos aliqando verum dicere . Give Mathematicians leav sometime to tel true . Yea concerning this particular of Eclipses which directly crosseth Mr. Lilies ever , Alstedius observes , Experientiam testari , visis Eclipsibus , saepe fertilissimos , saluberrimos , & exoptatissimos subsecutos annos . that Experience testifies ( and gives in evidence against him ) that after such Eclipses seen , have ensued most fertile , most wholesome , most desirable yeers . But wil ye know the reason , why so many crosse events , and such as these men have foretold , came to be upon record ? Diodore the Sicilian Historiographer wil tel you , as by Photius he is related , who speaking of one Eunus , deemed in his dayes a great Wizard , Among many things , saith he , that he gave out , some few fel out accordingly , and , dum vera qisque sedulo notat , falsa nemo coarguit , while every one observed sedulously what prooved tru , no man regarded to convince him of those things that proved false , the man in short time grew into great credit . In fewer words take it from the Lord Verulame , Men mark how they hit , mark not how they misse . that which that judicious Statesman notes to be a principal cause , that hath procured to their predictions some grace and credit . but his Verdict of them he passeth in these terms , My judgment is , that they ought all to be despised , and to serv but for winter talk by the fire side . Tho , when I say despised , I mean it as for beleif . for otherwise the spreading or publishing of them is in no sort to be despised . for they have done much mischeif . ( that which Agrippa a great Statesman also minded Augustus of ) and I see many severe Lawes made to suppresse them , that which Mr. Calvin also hath observed . Lastly when diseases and sad accidents come after Eclipses , must it needs follow that they are produced by them ? That we have had after this last Solar Eclips a scorching summer and a sickly Autumn , must this great Eclips therefore needs be the cause of it ? how many hot summers and sickly Autumns , yea pestilential both , without anie such remarkable Eclips ushering them in ? have we not almost everie yeer towards the fall of the leafe , new diseases , as they call them ? yea , if as this our Wisard enformes us , the effect of an Eclips may not begin to take place , or the Eclips to produce its work untill eight moneths after , how can it be certainly said , that ought which since that hitherto hath fallen out , ( to wit ) from March to November ) hath from this Eclipse proceeded , and yet we must beleiv him , that the Eclipse of the Sun , that was on the second of October 1605. did produce that hellish Powder plot , that had ben so long before in design , and should have ben put in execution the fift of November next following . But these men are the drivers at the plough or harrow of their own contrivances , and can qicken or slacken the drift at their pleasure . Mean while their sophisms are verie frequent for the most part in that fallacie of non caussa ut caussa . And their arguing from the events ensuing after Eclipses , to prove them to be effects of those Eclipses after which they ensued , and the Eclipses the Efficients or producers of them may wel be paralleled with the Judgment of that grave snowie-white hayred and goodlie long bearded Old man , who being demanded by Sir Thomas More sent down into Kent , and then sitting in Commission , to make inqirie concerning the Obstructions of Sandwich Haven , what he deemed might be the cause thereof , & whence he deemed the thing might proceed ; as conceiving by his yeers , and long time of observation and experience , he might be able to say more in that matter then most of them then there present , did to that his demand verie solemnly and seriouslie return this answer , that in his remembrance Tenderden parish Church had no Steeple , neither had it had anie time out of mind before , and the passage into the haven at Sandwich was then verie fair and cleere ; But after the building of Tenterden Church Steeple the Haven began to be obstructed and Choked ; as then it was . Whence arose that by-word of Tenterden Steeple and goodwins sands : not unfitlie appliable to these terrible Eclipses and the pretended Effects of them . for the Argument , will be , as valide and vigorous in the one as in the other . Or we may wel yoak our Wizards herein with our Empirik qacksalvers , who having a set number of medicines , when they come to a Patient , of whose maladie they are ignorant , give him first one medicine , and after that another , and then it may be a third ; and if it so come to passe , that by the strength of nature over-mastering the disease , or the matter that fed it being wasted and spent , or by some occurrent intervening , the party come to recover , the cure is by them ascribed to the medicine last given , and that is pricked down with a probatum est upon it , albeit it effected nothing at all in it . and howsoever by this course they kil more then they cure ; and where any chance to be cured , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he speaks , they are cured rather by hap hazard then by any their skil . Yet there is a register made of those that recover , but no record kept usually of such as miscarry , and the lesse regard had , or notice taken , of the one then of the other , because as one sometime said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their luckie haps the Sun shewes , their mishaps the grave covers . In like manner is it with these Wizards , whatsoever distemper in the ayr , or unseasonable weather , or bad harvest , or strange maladie , or great mortality , or war , or seditions , or sad accident whatsoever falls out in a land , all is set upon the score of the Eclipse last past , tho it cannot be shewed to have had any hand in it , and by other courses it were both procured and produced ▪ and when such things are by gues foretold of them , ( according to the old saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He is the best Wisard , that gives the best gues . ) tho their predictions fail oftner , then fall out aright , and what falls out aright , doth in regard of them come to passe rather , by meer conjecture and casualtie , then by any certain fore knowledge , or wel-grounded rules of art ; yet being observed to have faln out so in some Eclipses that have ben regarded , that is reckoned to have proceeded from the Eclipse , that was no more thereof guilty , then the Man in the Moon , or the thorns at his back ; whereas tho never so oft it fall out otherwise , there is litle notice thereof taken , and a multitude of Eclipses passe away ( as in this regard they all wel may ) without any regard at all . If after this or the like Eclipse therefore , any strange judgment should ensu , any unusual malady grow rife among us , or other dismal event befal us , a vain thing t were to ascribe it to the Eclipses or defections of the Lights in the skie , that cannot be shewed in the nature thereof , to portend any such event , or to produce any such effect . Wel may we do rather to call to mind and consider in such cases , what he sometime said , Morbos novos novi peperere mores : and , Morbos multos fercula multa fecerunt . that , New fangled devices bred many new diseases : and , Variety of diseases sprang from variety of dishes . implying , that the excesse and riot of the times were the main cause of many unusual maladies , and strange diseases , that had not formerly ben so much known , or so rife in those parts . And surely if we shal in these dayes look into mens minds , or cast an ey upon mens lives and consider , what variety of new and strange conceits , tending to impiety and prophanenes , to loosnes and licentiousnes ar rife in the one , and what an height of rancknes those wicked weeds springing up amain from such cursed seeds are shot up unto in the other ; and that accompanied with such a shameful degree of shamelesnes that they do no more now , as in former times , skulk in the dark , but dare open faced without mask or veil stalk in the streets , qasi pudeat non esse impudentes , as he sometime said , as if people were grown ashamed of nothing save to seem ashamed of any thing : we may with much better ground both from Reason and Religion , then any these Wizards give for their assertions herein , deem the procuring and producing cause of such evils , to consist not in defectibus & deliquiis , as they term them , in the defect of the light in those glorious Luminaries above our heds in the heavens , as this Fortune-teller and his complices do , but in the abundance of defection from God and goodnesse in mens hearts , and the boundles deluge of delinqencie in all manner of impiety and impurity , and that joyned with impunity , ( matter of dreadful and direful presage indeed ) overflowing in mens lives , that may justly seem to * wrest and wring judgment out of Gods hand , lest ” by his longer forbearance he should wrong himself , and give wicked wretches occasion to “ think , him to be like themselvs , and to † like wel enugh of their detestable practises and abominable designs . But to what purpose doth this man talk to us of Antiqitie , and of Hali , and Ptolomee , and Plotinus , and Proclus , and Albumazar , and Baranzanus , or of Rigel , Origan , Cardan , Leovitius , Dafypodius , &c. or of long experience of former ages , when as he vaunts of himself , as Lucretius sometime , with alteration of a word , Avia Signorum peragro loca nullius ante Trita Solo. Amids the Signs of Heaven I trace a way , That no foot trode before me to this day . So he professeth and glorieth , that he walks in those uncouth paths , that no former Autor had troden in . and makes his brags , that he hath begun a new manner of Astrologie , either not known to the Ancients , or omitted in their writings . And how can any of those Autors , be they of never so great Autoritie , either ancienter or of later times , attest unto him , or he receiv any confirmation of his Assertions from them , that are wholy silent of , and not unjustly therefore hence deemed by him , if it be so , as he affirms it to be , utterly unacqainted with the way that he walks in ? unlesse they should speak by way of Prophecie , of his new manner of Astrologie , as Alabaster saith that Salomon did of that new manner of Exposition of Scripture , that should come to light in these latter dayes and was revealed unto him . Or how could there be observations taken , and experiments made by other before him of that which before him no man ( that appeers ) was privie to , until either it was of late revealed unto him , or else he stumbled into unawares ? Howbeit to stop all our mouthes as he thinks , and make us keep our wind and pens for other purposes hereafter , he tels us he hath Ficinus that excellent lerned Preist ( so he styles him ; and so they must needs all be , that write ought in defence or favour of him or his art ) on his side ; one belike that had dreamed somewhat of his way before ; and the opinion of this man ( which what it is , and how far forth M. L. therein either closeth with him or swarves for him , hath already ben shewed ) he saith , he esteems more , then a thousand of our own Preists , who blame Astrologie because it is above their capacitie . We wil not stand to qestion Ficinus his excellent lerning ; he was no doubt of much lerning for the times he lived in . Howbeit the lerned of these later times have esteemed his translations of Plato but barbarous peices ; and some of them have pronounced them to be no other then Plato turned out of his choise purple robes into course beggerly rags . Nor doth M. L. speak much out of him , which before ye heard : and I forbear to speak what by others he is reported to affirm of the uncertainty of their predictions , not having his books by me . But let Ficinus be what Mr. L. pleaseth . M. L. his Art , it seems , is a very profound Mysterie , such an one , as our English Preists shalow capacitie is not able to comprehend . and he closeth up therefore his Discourse , concerning the Effects of this Solar Eclipse and his predictions thereof , with this Motto , Qi potest capere , capiat . nor is it marvel , that his Astrologie should so far transcend their scanty comprehension , when , as you have heard before , it consists of such new notions and strange conceptions , as the former Masters and Professers of this Mysterious Art were altogether unacqainted withal . And a Mysterie be it . but sure enough not that Mysterium pietatis ; that Mysterie of piety or godlinesse , that the Apostle speaks of , 1 Tim. 3.16 . rather Mysterium impietatis , a Mysterie of impiety or ungodlinesse ; or Mysterium iniqitatis ; a Mysterie of iniqitie and wickednesse , as the same Apostle elswhere , consisting of lying signs and wonders , tending to deceiv and delude people , and by strong delusions to seduce them from the truth , and induce them to beleiv lies , 2 Thess . 2.7 , 9 — 11. Such a Mysterie , as the scarlet whore carried in her forehed , the Mother of fornications , and witcheries , wherewith she bewitched and infatuated the inhabitants of the earth , Rev. 17.5 . Or such a Mysterie , as those were , the Gentiles used in the sacrilegious services of their counterfeit Gods ▪ which Clemens of Alexandria in derision of them said , might well be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , muscipulae , moustraps , invented to take and hold fast selie people , like mice . nor indeed are these mens mysteries any other then meer decipulae , cheating gins , contrived and set on purpose , by cunning men , as people commonly cal them , thereby to conie-catch , selie souls , simple creatures , such as Solomons harlot invites to her , Prov. 9.16 . and by making their purses lighter to make their own pockets the heavier . But , Sir , suppose that our English Preists were all of such shalow capacitie ▪ were all of them such Wiseakers in regard of you Wizards , that not one of them were able to conceiv or comprehend the abstruse secrets of your Science , is that the only reason why they blame Astrologie ? Or were all those such blockheds and du●pated Dunces , who not blamed it only , but rejected , refuted , arraigned , and condemned it long before them ? Or are they all such as in like manner condemn it at this day ? Or was it their ignorance in the fideral science that enduced them all so to do ? To look back to Antiqity , another manner of Antiqitie then M. L. can shew for his Magical Imagerie . And here not to repeat again what was before said of Anaxagoras : we shal ad of Socrates , in whose steps Plato precisely trod , only what Xenophon reporteth , that concerning Astrology or Astronomy ( for he uses those terms promiscuously ) being demanded his judgment , he gave his advice , that men should so far forth exercise themselvs in the study of the Stars , as to attain thereby to an exact account of day and night , moneths and yeers ; and as use might be made thereof for journey by land , or voyage by Sea ; but for further curiosities for men to spend much time therein , he deemed not so profitable , ( albeit , saith Xenophon , he were in such things not unskilful himself ) partly , because it might withdraw a man from the studie of things more useful , and partly because it would not be pleasing to the Gods , for men to be enqiring into those things , the knowledge whereof they had concealed , and reserv to themselvs . And as for those that out of Platoes School succeeded him . Eudoxus , saith Tullie , one of Platoes auditors , and one for his skil in Astrologie by the judgment of the most lerned without difficulty deemed the cheif in those dayes , was of this opinion , which he leaft also in writing , that unto Chaldeans in their predictions and designments of mens lives from the time of their birth there is no credit to be given . Panetius also ( saith he ) a prime man among the Stoiks reporteth that Archelaus , and Cassander the cheifest Astrologers of the age wherein he lived , tho in the other parts of Astrologie they excelled ; yet this kind of prediction or foretelling by the Stars they used not ; and these Astrological Predictions he himself also rejecteth . Scylax also of Halicarnasse , a familiar frend of Panetius , an excellent Astrologer , and a cheif man in the government of that City , repudiated all this Chaldaiacal kind of prediction . Was it out of meer ignorance then that these men gave in their verdict thus against such kind of predictions ? or was it out of any inability and incapacity to attain unto any secrets in Nature , that these our late upstart Wizards , who professe to proceed in a natural way , have now attained , but were then beyond those mens reach ? or is it since their times , that those good Angels , Mr. L. speaks of , have revealed these mysteries , to such holy men as Mr. L. and the like ? of their rare skil in the genuine part of Astrologie , you hear what ample testimony and by whom it is given them . and if there be any other Eleusinian rites , or Magitian Mysteries , that these our Wizards exercise , dealing with the Divel in the dark , I suppose had they ben acqainted with them , being judicious men and genuine Artists , they would never a whit have liked the better of their concealed , covert , and counterfeit art . But come we down to lower and later times . Was Joannes Picus , that Illustrious Count of Mirandula , such a dul pate ? or was it out of meer ignorance of their profound mysteries , that he blamed Astrologie ? he was for his piercing wit and depth of judgment in most Sciences , styled in those times the Miracle of the age he lived in . and he wrote twelve books , yet extant , against this Judicial Astrologie . of which Jerome Savanarola , ( how acute and judicious a man , his works shew ) gives this censure ; Qi Pici Mirandulani libros de Astrologiâ legerit & intellexerit , neque Astrologiam irriserit , dignus ipse est , qi ab omnibus derideatur . He that having with understanding read Picus his books of Astrologie , derides not Astrologie , deserves of all men to be derided himself . Or is Claudius Salmasius , one who in these times , for his extraordinary variety of lerning , as wel deservs the Title given Picus , as either of the two Scaligers , Joseph his Predecessor , or Julius his Father , either of whom some lerned men have so entituled , such another ignoramus in this Wizards esteem ? who in his late elaborate discourse of the Critical Dayes , and his Preface thereunto prefixed , hath shrewdly shaken the main foundations of their Supposititious Science ; and it may justly be hoped , wil so utterly raze them , as that not onely no coin , but no rag wil be leaft toward the raising and reedifying of it , when he shal go on with his promised work in that Argument . Mean while he hath sufficiently discovered the vanity and loosnesse of their grounds and principles , and evidently shewed , how deep he hath dived into these their so much vaunted of , and highly esteemed Mysteries . Or was John Kepler , the Emperor Rodolphs Mathematician , such a selie felow , and of so shalow a capacitie , that he could not reach their Mysteries ? who charges them as ignorant and unskilful for the most part in regard of any exactnesse in the genuine part of Astronomie , layes open at large the deepest of their Mysteries , discovers their errours and mistakes in their own principles , that which Salmasius also oft doth ; yea writes as bitterly and tartly against them , as any other whosoever , as hereafter shal be shewed : and freely professeth , that being urged and importuned to write somewhat in that way , his mind enured to Geometrical Demonstrations , considering the unsoundnesse and qagginesse of their grounds , it fared with it as with a restive jade , or hed-strong horse , that coming to a slow , hangs back , and cannot by any beating or rating of his rider , be brought , to set foot into it . But to come home to our selves ; and here to passe by all other ; nor to recal the Lord Verulame , whom some lerned have conceived to be one specially raised up to help to bring Arts and Sciences on in this latter age towards their perfection : and what his judgment was of these fopperies and fooleries , ye heard before . That Noble Lord Henrie Howard , after Earl of Northhampton , was he also a meer Wiseaker , as well as all our Preists are ? He treading in the same steps which that renowmed Italian Count before him had , tho undertaking a larger subject , in his Defensative against the Poison of supposed Prophecies , grounded either upon the Warrant and Autoritie , of old painted Books , ( one of Mr. Lilies engins , or gins ) Expositions of Dreams , Oracles , Revelations , Invocation of damned spirits , Judicials of Astrologie , or any pretended knowledge de futuris contingentibus , that have ben the causes of great disorder , and cheifly among the simple and unlerned people , &c. He , I say , in that worthy Work of his , for elegancie of phrase and fluencie of speech ▪ mixt with great variety of lerning and reading , very delightful to any lerned reader , as he hath evidently manifested how wel seen and versed he was in the writings of the grand-Masters of that Mysterie , and how wel acqainted with their abstrusest Doctrines , as also Picus before him was ; so he hath with that eagernesse and vehemencie of spirit , together with such sinewie strength and force of reason , pursued this pretended Art of Judiciarie Astrologie , that none of its Professors or Patrones that ever I could yet hear of , have had the heart , by any just Replie to turn face again upon him , or to make hed against him . And it is but a sory Exception , for Mr. L. to tell us , that the Gentleman was lerned , but never made it lesse appeer then in that discourse , intending to confute that subject , of which he knew very litle , and his book therefore was never thought worthy of answer . a very handsome and easie put off . but any impartial lerned , that shal read the discourse , wil , I doubt not , conclude , that Mr. L. for this his censure deservs , as one of his Antagonists faith of him , to ride blind Bayard . Hereby then it may appeer , that it is not our dul English Preists or Presbyterians onely , that out of meer ignorance and incapacity find fault with their Astrologie ; but that other then they , such as for skil as wel as for their rank otherwise would have scorned to have M L. one that lives by such cheating , and makes a trade of it , sit on the same form with them , have as vehementlie opposed it , and as deeplie damned it as anie of those do . For my self , I profes not to have any great insight into these depths of darknesse , nor do I desire to pry over far into them . Kepler assures me if I wast much precious time that way , I shall but bonas horas male collocare , spend good howers to ill purpose . and M. L. himself hath much discouraged me from attempting further in this kind , and made me utterly despair of doing ought therein with successe , when in the very first of his worthie Astrological Aphorisms , he intimates , that a man shall not easilie give anie certain Judgment in these matters , unlesse he be naturallie wel affected to Astrologie . which to this of theirs I confes I never was . Howbeit I was sometime an unprofitable hearer of M. Henrie Brigges , when he was Mathematical Lecturer in St. Johns Colledge Cambridge , and continued acquaintance there begun afterward with him , when I was Preacher at Lincolns Inn , and he Reader at Gresham Colledge , during which time repairing now and then occasionally to him , among other discours that passed between us , I desired him ingenuouslie to impart to me his judgment concerning this kind of judiciall Astrologie , whereunto he returned a verie rounde and readie answer , that he conceived it to be a meer System of groundlesse conceits . and as M. L. saith of Ficinus , that excellent learned Preist in M. Ls. esteem , so shal I say of M. Brigges , that excellent lerned Mathematician , not in mine alone , but in the unanimous repute and report of persons of Prime note for Skil in those Sciences both at home with us and abroad , I esteeme the opinion of M. Brigges more then of a thousand Lilies , and Naworths , and Bookers , and the rest of that rank and rabble . I shal conclude with the Verdict of M. Henrie Bullinger ; the rather to shew that they ar not the Presbyterians onely , that have an ill opinion of Astrologie , or ar ill affected thereunto : He was a Minister of no smal note in the Helveti●● Churches , who had not in his times admitted the Presbyterian Government , nor do , for ought I can hear or learn , to this day . His verdict , which you may find in his Commentarie on Jer. 10.2 . concerning this Kind of creatures is as sharp as short , this in plain down right tearmes . Astrologos Impostorum omnium maximos ; that these Astrologers ar of all Imposters the greatest : And we may indeed say wel of the trade they professe and practise , as Tullie of that of the Sortiaries , whom he yoaks together with the Chaldees . Tota res est inventa fallaciis , aut ad qaestum , aut ad superstitionem , aut ad errorem . It consists all of fallacies , invented , either for gain , or for superstition , or for maintainance of some error . Nor can it choose but much sad the Spirits of those that trulie love and Sincerelie fear God , to see the professed Practisers of such Impostures , who in former times had wont to lurk & skulk in corners , like Bats and owls , night birds , shunning the light , for fear of being called in question , and undergoing such publik civil censures , as some of them sometime did , should in these pretended and professed times of reformation take that boldnes to themselves , not onelie , as some of them , to past up papers upon posts , therein professing to help people to goods lost again , to tel if a servant be run away from his Master , which way he is gone , those that intend mariage , whether their matches wil be succesful , such as are bound to Sea , whether their Voyage wil be advantagious , those that have frends at Sea , or beyond Sea , where they are and in what condicion , and when they wil return , &c. and all this by the Stars ( that which I since find M. L also to professe publickelie in print ) but to dedicate to the State it self , as this man presumes to do , writings stuft with the like stuf for the nature of them , but soaring aloaft in an higher strain , Fortelling the fortunes of whole Countries and Kingdomes , and endevouring thereby to enduce , if he may , those that have the rains of Government in their hands to Patronize these his impious impostures , and taking upon him to direct them what courses to take in the managing of State affairs . Whereunto he may be thought to have ben the rather encouraged , because he saw his elder Brother M. Booker , whome yet he hath now got the start of , so far forth countenanced by the State , as to be inserted into the list of the Licencers of somewhat the like books . and in some Verses therefore prefixed to this his Black Booke he makes his Brags , that they have leav now nudis Verbis , in naked words , or plain terms , to say that which before save in dark riddles they durst not . and elsewhere that the Land doth now begin to abound with Astrologers , as Judea did with Soothsayers , Esay 2.6 . which made God to forsake his people . He tels us in his late Merlin , that this is Vox populi all over the Nation , ( hath he that also by the Stars ? if so . why is it not rather , Vox coeli ? if not so , he is out of his element ) that no good can be expected , while Preists meddle with State-affairs , or any of the Preisthood ( ye see whom his gal is most against , the Preisthood as he terms it , that is , the Ministerie , in general ) are directing and counselling the Parliament or Councel of State. But I suppose , it may much more truly be said , that it is rather the general sense of those that are truly religious throughout the whole land , and that this their sense is Vox Dei , being grounded upon his wil revealed in his Word , that litle good successe can be expected in State-affairs , if the Governers thereof shal patronize such as these are , whose courses are so repugnant to the rules of Gods Word , or shal advise with them , as Saul did with the she-wizard at Endor , making use of them as Pilots , to direct them what course to take in the steering of State affairs , in these stormie and turbulent times . I never heard , or found it before , either in Holy or Prophane Story , unles it were in some professed enemies of Christianity , that any Prince or State were taxed for advising with Gods Ministers , in the settling of affairs for the publik good ; but for refusing to hearken to them , and consulting with Witches and Wizards , and Stargazers , and Fortune-tellers , and Magitians and Prognosticaters , I find divers both in Holy Writ and other Writings reproved and condemned , and their giving heed to such noted , both as an occasion of their misgovernment , and a main cause of their overthrow . Now I make no doubt , if ever this Debate with him have the luck ( good or bad , I say not ) to light into his hands , whether he shal have the patience to read it or no , he wil in some one of his next Rabblements tel his Reader , that it is nothing but an other puddle of malice and non-sense , as the former was : or if his last breath be once breathed out that sits on his lips , when ought of his is got abroad , as he doth of Mr. Chambers , that the old worm-eaten Canon of VVindsore was killed with very greif upon such a Lesson as was returned him in answer of his follie . for that is his usual manner of Refutation , in dealing with all that write ought against him ; as ye may see in the Entrie of his late and last Birth . Wherein he saith indeed , that the good hand of God ( so litle regard hath he to take that dreadful name up in vain ) hath vindicated him from all the calumnies and aspersions cast upon him . which how , or what way the Lord had done , when he wrote this , is such a mysterie , as for my part I must acknowledge my self ignorant of , as wel as many more beside my self . But when he shal make it appeer unto us , that God hath so vindicated him from the charge of such things , as have ben objected against him and his cheating trade , as he vindicated his sincere servant Job sometime from the wrongful censures of his mistaken frends , and his renowmed Prophets Esay and Jeremie against their adversaries and opposites , and wil one day vindicate all his Elect , all his faithful folowers , those his Ministers and Messengers among the rest , whom this wicked wretch hath so unworthily traduced , and so undeservedly calumniated ; when , I say , he shal be able to make it appeer unto us , that God in some such or the like manner hath vindicated and cleered him from the charges commenced against him , ( which I beleiv he wil then be able to do , when he shal be able to prove that some good Angel from God taught him and his great-great-grand-father Merlin , their pretended skil and professed trade ) we shal then freely profes our selvs guilty of impiety , unlesse we justifie him whom God hath so acqited . but unles he shal so do , we shal justly take liberty to charge him with a further impiety , in presuming to father such an act without ground upon God , and therein abusing his dreadful name . Mean while , how he hath there vindicated himself , is as soon there seen , as by him roundly and readily , but frivolously and ridiculously done ; to wit , to give you a tast of it , ( tho enough to turn a strong stomach ) by telling his Reader only , that thirty thumping Presbyterian Preists did all in one day in so many several Sermons ( belike he hard or read them all ) belch out somewhat of Nonsense against him and his trade ; that the Ghoast of John Vicars , the Vicar of Fools came tumbling out in print for Tom dunghil : that in 104. Verses of a codled Elders , who so shal find half a line of sense , shal be to him great Apollo , &c. that one of his adversaries hath stoln almost all his book out of Agrippa de vanitate scientiarum : ( almost , we say , saves many a lie ; but I much doubt it wil not this ) that another steals all he hath from one Melton : a most notorious untruth , onely because he hath adjoyned to his own work Mr. John Miltons Figure-caster , as he hath done also M. Perkins his Prognosticater . ( and he might have done wel to remember that that second felow hath sufficiently confuted the main pith both of Sr. Chr. Heydons large discours , and Wil. Ramsies reply in defence of Dr. Holms , both which forsooth begin with Mr. L. to draw down their black Art , not from the good Angels alone , but in a farther fetcht frivolous and groundlesse descent by Adam , Seth , Enosh , from God himself : ) that a third is a Homely Sermon , ( Dr. Homes is the man whom he is pleased thus to play upon ) a worthlesse sheet or two of paper , fit to be patronized by my Lord Mayors horse . Perkins a peevish peice ; Chambers ( as you heard before ) an old worm-eaten Canon . the Lord Howards a work not worth an answer . And ar not these , think we , very sound Vindications and solide refutations ? enough to stop any mans mouth from gaping any more over an ovens mouth , or over an open grave rather , that contains nothing but filthy Carion , and sends out nothing but vile stench . But thus you see how like the vapouring Souldier in the Scene , as a second Pyrgopolinices , the man can with one blast of his noysome breath blow away a whole legion of Antagonists . Howbeit , t is a very sory and selie conceit for him to imagine , that a litle such rifraf , or a few such scurrilous sqibs wil serv to vindicate his credit , or wipe off any the least speck or spot of those foul aspersions , that have deservedly taken hold of him , and stick still fast by him , in the minds and dooms of any endued not with reason and religion only , but even with civility and common sense . As for mine own , either this or the former ; howsoever he shal think good to deal with them otherwise ; I shal advise him now as a frend , that he take heed how he make any mention , or have any word , of the good Angels he told us were the first Teachers of his Trade . For I can assure him , there ar not a few of the mind that he is as wel able to eat a whole cart-load of logs , as to make his word good concerning those good Angels , by any sound proof or authentick record . But their shalow capacities , it may be , ar not able to reach the vast extent of Mr. L. his abilities , or to conceiv , what great matters , especially by the help of such his good Angels , he is able to effect . And if he can do it , and wil be pleased so far to condescend to their weaknes , as to do us the favor , to make his power herein to appeer , I do assure him on mine honest word , that when he shal have so done , I wil both solemnly recant all that I have written against him , and by this my present hand-writing oblige my self , never to open my mouth any more to speak an ill word of him . Mean while , if he shal find , that either by his own skil , or by any such assistance , in a work deemed so weighty , and in other mens eyes so difficult , he is of force sufficient , to make that his assertion good , mine instant reqest then is to him , that it may be one with the first of his next Herculean labors , to do it , for the maintaining of his own credit , that avers it , and the repute of his Art , which for want of better grounds , is by him founded upon it , and the gaining of a Proselyte , yea of many an one , I doubt not , to his Profession , if the thing be once atcheived . Now if it shal by any be demanded , how it comes to passe , that this Vindication of mine Annotations came no sooner abroad , and why like Homers Litae it lags so long after M. Ls. Ate , that hath so blasted it ? To this I answer ; First , as in the Entrance into it I formerly intimated , it was long , being confined and mured up , as I still am , ere I heard ought of Mr. Ls. snarlings at my Notes ; some space of time after that , ere the Book came to my hands ; and when upon view of it , I found that for Answer to it , I was put off to some Nameles Autor , or Autors that were to come out : and yet a longer time , ere by enqiry of frends I could come to be enformed of any of them that had appeered in print , much lesse to gain the sight of their works . Mean while those that know , what the state of my family then was , partly by a greivous and tedious malady , that having long afflicted my deer consort and faithful yoakfelow , was then grown to an height with her ; and partly through her decease ensuing thereupon , that filled my heart with much greif , and my hed with many cares , wherewith in times past , while she enjoyed life with health and strength , and I her , I was altogether unacqainted , wil easily guesse , how litle mind , so affected and distracted , I might have to mind ought of this nature . Besides that , I had other irons in the fire , that I was to look after . I had some Works of better use , I hope , in the Pres , both here in the City , and elswhere , which are now abroad : the one whereof drawing then neer to the birth , a new task unexpected , but by others much desired , that it might more compleatly came forth to the light , and be the more useful , when it came out , I cannot say , interrrupted me , in the midst of my work , but enforced me to lay it aside , having not as yet made any great progresse in it , until that were dispatcht . These remoraes either keeping off at first , or breaking off afterward , together with mine own weaknesse , slacking my pace , and the want of a Scribe that might have furthered the dispatch , as also the work it self growing under my hand , while one thing fetches in another have much retarded the finishing of it . And yet may it well come abroad timely enough , in regard of the Subject Matter that this man handles in this Book , wherein he falls foul on me and my Notes ; to free mens minds from such frivolous frights and groundles fears , as he seeks to possesse them with , from the several Eclipses that have faln out this yeer , and that especially of the Sun ; since that he withal enformed us , that these Eclipses begin not usually to work these their dismal effects till eight moneths after , and then continu for a two or three yeers , or so long as these their designers list . So that the main matter of those fals fears , which he would affright people with , being as yet most of it come , according to his computation , the work comes seasonably enough , if it shal prevail with any , by the discovery of the vanity of the pretended causes thereof , either to preserv them from entertaining such fond conceits , or to purge them out , where they have ben entertained already . And so I shall passe from Mr. W. Lilie , to Mr. John Swan , one , it seems , of his Advocates . THis Sermon of Mr. John Swan ( a man to me otherwise utterly unknown ) on Jerem. 10.2 . I had not so much as once looked after , much lesse medled at all with ; had I not ben advertised by Mr. Lilie , in his Preface to his Black Book dedicated to the Common Wealth of England , dated March 10. from his Corner house over against Strand-bridge ; as some other formerly , from the three Flower deluces neer Somerset house , in the Strand . ( for it concerns those that drive his Trade , to make it known where they dwel to tice Customers to them ) that the Annotater should have ere long the judgment of abler Divines then himself , and to better purpose on that Text. nor could I by help of frends , and their sedulous enqirie , gain the notice , or attain the sight of any , that had , since that time of Mr. L. his menacing prediction , published ought to that purpose upon that Scripture , save this of Mr. Swan , on which also it was long ere I lighted . Him therefore I deemed to be one at least , if any more uncertain , foretold should be Mr. Ls. Advocates or Patrons , unto whom as having undertaken the defence of him and his cause committed to them by him , against mine Annotations on that portion of Scripture , I found my self by him there referred . That which the rather I had cause to beleiv , because I found his discourse concurring with a passage concerning the same Scripture by Mr. L. related out of a Nameles Autor much magnified of him , whose work yet , be it Sermon , or Commentarie , or what ever els , whether it ever saw the publick light , is to me as uncertain as what is at this day done at Rome . And if it be so , as may most probably be deemed , it may seem , that either M.L. about that time did by the Stars foresee , that such a Sermon on such a Text should be preached on the 28. of March , and should afterward come out in print ; or else that Mr. Swan before that time having penned it , and destinated it to that day , did tender a Copy of it to M. L. his Client , ( as Lysias did an Apologie to Socrates penned for him , to make use , if he thought good at his Trial ) with a purpose to dispose of it , as he should either like or mislike it . With this Sermon of Mr. Swans therefore , and that parcel of that other party , whom M.L. so highly extols I shal deal in this present Discourse , as with two of M.Ls. either Patrons or Advocates made choise of by him , to maintain him and his cause , against whatsoever in that fruitles and sensles Annotation ( as Mr. L. styles it ) which I yet am not ashamed to own , may concern either . wherein how they have either acquitted their Client , or acquighted themselvs , the seqele shal shew . In Mr. Swans Frontispice , he entertains his Reader with this Lemma , Multi reprehendunt , pavci intelligunt . Many reprehend ; few understand . Wherein he doth but sing over again his Clients old Cuckows song , so oft by him chaunted and cackled , in the self same tune , tho in a divers toung , that many blame Astrologie for want of capacitie ; and meddle with what they understand not . and in precise terms with Mr. S. an Art reproved by many ; understood by few . Nor make I any doubt . but that both M. L. the Client , and M.S. his Advocate , do both hold the Annotator without the verge of those few , that understand their Art , and are capable of their profound Mysteries . Howbeit this scar-crow set up in the Entrie ( which I deem no other then as the picture of a mastive that one is by Varro reported to have set up over the porch of his house , with a Cave Canem , Beware the Dog , under it , to fright folks from offering to open the door , or daring to enter , shal not a whit deter me from setting foot over the threshold , to see what is in the house . the rather for that this being a Sermon ( as may seem ) prepared for , and preached unto a popular Auditorie , it contains ( I presume ) such matter as the Hearers might understand : otherwise to what end was it , to reqire their presence , trouble their ears , and tire out their patience , with treating of that to them , which they were unable to apprehend ? and if it were such as they might understand , I hope I may , as wel as some at least of his Auditors , be able to understand what he here saith . Where first , letting passe all curious debate , about the several versions , and the more accurate Grammar Annalysis of the Text , whereof in the Annotation hereunto annexed enough ; we shal take at present what M. Swan gives us , and we are both agreed upon . He saith aright , ( for he renders a good reason for what he saith from the words of the Text ) that the Prophet in these words , Be not dismaid at the Signs of Heaven , doth speak , not of an active fear , as fear is put oft for Worship , or of the worshipping of the Stars ; whereof he entreateth at large in the words ensuing ; but of such a passive fear and consternation , as might arise in , and seiz on , mens minds , from the apprehension of such sad , disastrous and dismal events , as might be presaged from the motions , configurations , risings , settings , aspects , apparitions , occultations , Eclipses , conjunctions , and the like , of the Stars , and of such direful effects , as from their malignant influences are threatned ▪ even unto the subversion of States and Kingdoms ; all which as the Chaldeans in those daies took upon them thereby to foretel , so do our Wisards also at this day ; that is , in plainer terms ; of fears arising from the dictates and predictions given out by such ; and conseqently , that the Prophet speaks here , not of Idolatry , but of Astronomie , or Judiciary Astrologie . So that by Mr. Swans graunts , we have gained thus much ground against some other Patrons of this profession and practise , Sr. Christopher Heydon , and Caspar Sanctius a Jesuit , who to keep off the dint of this Text truly interpreted , which they were altogether unable otherwise to avoid , would fain turn it the other way ; which M. S. hath wel shewed that the words wil not admit . Mr. L. therefore was not so wel advised in making use of this Advocate , he might have done much better , to have consulted with his Brother Booker , who , he saith , hath for so many yeers maintained the reputation of his Art almost then utterly decayed by his own vertu and abilities . ( sic mutuo muli . ) he could have enformed him , that the genuine sense of the place was , as in some company not long since with much confidence he is reported to have avowed , that by the Signes of the Heaven was here meant , such figures of the Stars , as the Heathen used to draw or carve upon trees , and did thereby Worship them ▪ that which would have stood Mr. L. in a litle better stead , then ought that either of his two Advocates here say . But to leav M. Booker with his novel Interpretation , to sleep a while longer upon it , if so be he may dream some second fancie a litle more probable then this his frivolous conceit ; and return to Mr. Swan . We deny not , but willingly embrace , what he further subjoyns , that such passive fears here spoken of drive superstitious persons oft to an adoration of the creatures , from whom they fear and expect such dismal events and disastrous effects ▪ and so Nicias , as hath ben already before shewed , trifled out his time in superstitious and idolatrous rites , upon an Eclips of the Moon , to avert such dismal accidents as thereupon , by his Magitians their suggestions , he had fancied to himself ▪ and Alexander , as M.S. also relates , upon the like occasion , sacrificed to the Sun , Moon , and Earth ; thereby to divert that evil , which the Eclips might portend , or rather to satisfie thereby the superstitious minds of his people , from whom those cunning Gypsees , as Curtius observs , would by all means have concealed the tru cause and nature of that occurrent . And from this observation of M. Swan it may wel be further inferred , that such vain apprehensions of dismal effects by Eclipses and malignant aspects of the Stars portended , as they fil mens heds with dismaying fears ; so they lead them into superstitious conceptions that produce practises correspondent : and that consequently Judiciaarie Astrologie ( at least as it was then professed and practised by the Chaldeans ; from whom by a lineal succession it hath ben derived unto our Wizards ) doth pave a plain and proclive path to Idolatry ▪ and it is not therefore without cause that our Prophet here doth step immediately from the one to the other , passing the self-same verdict of Vanity upon either . Vers . 3. And here , I hope , it will not be deemed amiss , or out of the way , to insert the judgement herein of a great and eminent Astronomer , or Astrologer , call him whether of the two you please . John Kepler the Emperors Mathematician , in his Treatise of a New Star discovered in the Foot of the Serpentarie , Chap. 14. hath this passage : Most kinds of Divination among the Heathen were botomed upon this foundation , that by Dreams , by the entrails of beasts slain for sacrifice , by the occurrences of some creatures , by monstrous births , by thunder and lightning , by tempestuous winds , by extraordinarie inundations , by earthqakes , by celestial prodigies , comets , and the like , the Gods were deemed to give men answers , and the power and direction therefore of these creatures or occurrences , whereby ought in that kind was signified , was transcribed to those Gods , who thereby were deemed to discover their mind to men . But on the other side , if it were made to appeer , that the motion or apparition of creature or occurrence supposed to portend ought , did proceed from a natural cause , so as there was no suspition of a supernatural gubernation or direction , they were freed from any further solicitude of mind , and composed themselves to qietnes : unles peradventure some natural connexion were found between the sign and the thing signified , for disposal whereof there were no need of any free and reason-using cause . From the neglect of this foundation sprung up a great part of Astrologie , or superstitious divination from the Stars . For when many strange signs had br●d a belief , that the Gods did by such speak unto men ; unskilful persons began promiscuously to transcribe , whatsoever came to pas in the Heavens , unto the Gods free disposal , and to make an omen of it ; especially if by the noveltie or raritie of it , it did much amaze their eye-sight , as the Eclipses of the Luminaries , and the Conjunctions of manie Stares . VVho if they had at first well weighed , or duely considered , that all these things ar brought about by a set Law , or course of Nature , then they would either have sought in Nature a connexion of these celestial occurrences with those events that ar wont to follow thereupon , or if they could have found none , they would not have fallen into this lightnes of belief . But others proceed●d to worse matters , from foolerie to impietie . For when they saw that the motions of the stars depended on a natural necessitie , they brought in a new device ; not that should freely conform and frame the motions of the celestial bodies ; but that should in an ex●mplary way make use of their motions in framing and administring humane affairs . Hence came those many thousands of Star-spr●tes , ( far beyond the number of Mr. Lillies seven Planetarie Angels , which from Trithemius and Napeir he told us of : and indeed why should not the rest of the Stars have their Rulers as well as the 7. Planets ? ) but m●re truly ( saith Kepler ) Legions of infernal Devils , unto whom this execrable Magike falslie termed celestial , taught men to offer certain sacrifices , powr out certain prayers , keep certain feasts , light Tapers on certain Planetarie dayes and houres , and wear garments of some peculiar colour By this means came at length to be averred , the Devils themselves being their fellow workmen therein , those most foolish and ridiculous Decrees of the Astrologers concerning the Houses and Dominations of the Planets . It were expedient at length to grow wise again . The first inventers of these trifles w●re not so unskilful as we blamed those before ▪ impietie brought in this skil . But you Christian Astrologers ar verie children to them ; when letting goe the kernel , ye hang about the shell , when ye imbrace the body , leaving the soul , when without Magik ye exercise this foolish trifling Astrologie , that makes use of the Planets houses . ( alone , I suppose , he means , without making use of those Inhabitants the Star-spirits : which error I hope , Mr. Lilly in his Novel way hath reformed ) well fare ye , that can so wash a lether pilch , that it shall ta●e in no moisture . Thus he ; whome the rather I cite thus at large , partly because his works are not so obvious ; and partly because he is one , against whom that Exception will not hold , that he blames and condemns Astrologie , for want of capacitie to understand it , or for ignorance therein : as also because in this passage of his we have divers points hinted , that may be of much use in our future discours and debate , as : 1. That things deemed to come besides the cours of nature were usually deemed ominous . 2. That when known to come in a set cours , as eclipses and conjunctions of Stars do , they used not to trouble any understanding mans mind . 3. That through want of skil or regard to distinguish between the one and the other , men came to have promiscuously a like conceit of either , and to deem Eclipses and conjunctions of Stars ominous . 4. That some hence took occasion to draw people to impiety ; by making them believ , that their were certain Spirits , or inferiour Deities attending these Stars that did by them dispose and order humane affairs ; and t●ught them therefore to worship them ; the study whereof was termed celestial Magike . 5. That hence sprang that foolish and ridiculous Astrology of telling mens Fortunes by the Planets and their houses . And lastly , that it is as fond a thing to imagine that any man can practise this kind of Astrology without some Magical superstition , as it is to undertake to wash a lether pilch and not wet it : Yea that there can be no use of the one for such ends and purposes as by them it is applyed unto , unlesse the other also be admitted , which is the very spirit and life of it . But to return to Mr. Swan again : wherein he and we agree here , ye have heard : to wit , that they should not be afraid or dismaid at the signs of Heaven , that is , the Stars , in regard of such evil and dismal presages as the Chaldean Astrologers from the Conjunctions , Oppositions , Motions of them , &c. endeavoured to posses their minds with . Now the qestion is , what the reason should be , why the Prophet ; or God rather by the Prophet , would not have his people to be affrighted and dismaid at the signs of Heaven ▪ And here Mr. Lilies two Advocates and we part : For passing by the reason expressed in the Text , they suggest us other reasons to ●ustle that out . Not , saith the one of them , because they did not portend such sad matters , or produce such sad and dismal effects ; ( Take that away , and the very ground of their Art is clean gone ) that which they have from God , on whome his people are taught to have their trust so firmly fixed , that whatsoever disaster the Heavens in the cours of nature should at any time threaten unto them , they ought not to fear it . And saith the other , The scope and drift is , that they should not so stand in aw of them , as the Heathen that looked no higher then the Firmament , and not knowing the God of Israel that over-rules all , so feared them , as if there were no way to escape them . To which purpose is also added , that the Chaldean Astrologers held , that such things came to passe by a kind of fatality , which ours do not : and Osiander therefore sayes , that Astrological Predictions are not to be condemned , if they be esteemed but as conjectures , not as certain Prophecies . But , first , are these things the les to be feared of Gods People , because God hath an hand in them , and they come by his appointment ? for ar they not tokens then of his wrath ? and doth he not then by them preach as much to the Sonnes of men , and more specially to his people ? It is most tru , that Augustine wel observes , that Signa verba visibilia , verba signa avdibilia . Signs ar as wel visible words , as words audible signs ▪ and unto signs therefore is a Voice ascribed ; Exod. 4.8 . and by the rod is God said to speak as wel as by the word to the understandings of those that are spiritually wise . Mic. 6.9 . Jer. 9.12 . When the Lion roares , who feors not ? saith Amos c. 3.8 . and shal God then roar from heaven , Amos. 1.2 . and men not fear , yea not exceedingly fear end be dismaied here on earth ? Psal . 76.8 . Yea , but Gods people must not fear so much , tho others so do . And do we not find it in Gods Book made a note of Gods children , such as fear God , and even tremble at his word ? Ezr. 10.3 . Esay , 66 2. The difference is very observable noted in Jehoiakims time , between the Princes of Juda , that were not yet so obstinate in evil , and the King with his Courtiers wholy abandoned thereunto ; upon the reading of those dreadful denunciations by Jeremie delivered and compiled , by Baruc penned and published in the hearing of either ; it is said of the former , they were afraid , as wel the one as the other , as wel the better as the wors sort of them ; Jer. 36.16 . but of the latter t is related that they were not afraid , nor did rent their garments , as was expected they should have done . vers . 24. And its tru therefore that Bernard saith , Soli filii irae iram non timent . It s a note of a child of wrath , not to fear Gods wrath ; not to stand in aw of his Fathers Rod , not to tremble when he hears his Father threaten , as by these signs these men say he doth , or when he seeth him about to take the rod in his hand , ready therewith to lay about him . Yea the truth is , when judgements ar by God or from God denounced and threatned , they usually fear most , that have least cause to fear . When God threatned by a deluge to drown the whole world , it is said . Noah feared , who was to be saved ; Heb. 11.7 . but likely it is , as one of the Ancients saith , that the wicked of the world , who were thereby to be destroyed , scoffed at him and his sonnes that laboured with him in the building of the Ark , noted as an effect of his faith and fear , imagining ▪ and it may be telling them to their faces , that they should sooner come to see them by toiling so drownd in their own sweat , then they to see them drownd in such a deluge as they feared . David , a man after Gods own heart , 1. Sam. 13.14 . says to God of himself ; When thou takest away the wicked of the world , like dros ; tho I love thy testimonies ; yet my flesh trembles for dread of thee , and I am afraid of thy judgements . Psal . 119.119.120 . I might ad religious Josias his vest rent and heart qailed at the hearing onely of the menaces out of Gods Book therein recorded by Moses . 2. King. 22.11 , 19. But I shall with a lively representation of a dread accompanied with a strange consternation of spirit , as by the symptomes of it may appeer , close up this passage . Upon a dreadful Vision of future events represented to the Prophet Habakkuk , when I heard it , saith he , My bellie qaked , my lips qiverd , rottennes seized upon my bones , and I trembled as if the ground had shooke under me . Hab. 3.16 . Was not this think we , a dismaying fear ? or was it not such as might well have ben expressed by the word used here in the Text ? Yet neither is the Prophet reproved for this his so great fear : nor can any man justly be condemned , if on the like occasion he be so affected as he was . Nor is such a measure or manner of fear , inconsistent with a firme constant relieng upon God for a never fayling stay and a gratious issu ; nor doth necessarilie implie or import a diffidence and distrust of Gods providence , or promises concerning such succor and safetie , or such protection and provision , as God hath by his Word engaged himself for , unto those that be his , as in Habakkuk by his own sincere and ample profession there subjoyned , it doth evidently appeer . Vers . 18. Neither therefore doth the term here used infer any necessitie of diffidence and distrust . Nor ar the places fitlie produced , as parallel to this , so taken as themselves would expound it ; wherein Gods people are incited not to fear death , when they are called to give testimonie to Gods cause , and to seal the truth of it with their blood , Matth. 10.28 . There is a vast difference between death threatned by man for our sticking close to God , and death denounced by God for our slipping aside from God , in whole or in part ▪ there is matter of worth , valor , grace , honor , joy , and gloriation in the one , 2. Thes . 1.5 . Rev. 12.11 , Phil. 1.29 . Act. 5.41 . Phil. 2.17 . Rom. 5.3 . matter of wrath , disgrace , shame , grief , horror , and confusion of face and spirit in the other . 2. Sam. 24.1 . 1. Sam. 2.30 . Psal . 44.13 . Ezr. 9.6 . Jer. 9.1 . and 4.29 . Ezr. 9.15 . Jer. 23.9 . Dan. 9.7 , 8. David was afraid of the sword of the destroying Angel , and it had ben an height of impietie far above the sin committed by him in numbring of the people , not to have ben sorely afraid of it , knowing whose sword it was , and for what cause it was unsheathed . 1. Chron. 21.16 , 30. Nor ar the signs foreshewing the neer approach of the last day ▪ Luk. 21.28 . no more then such as gave assurance of the speedie ruine of Babylon , Jer. 51.46 . ( the ful redemption of Gods people depending upon the one , as their temporal deliverance out of captivitie on the other ) to be paralleled with such signs as give warning of Gods wrath here to be executed upon people for their wicked cariages , whether in way of vengeance and judgement , or of correction and chastisement ; and that upon Gods people sometimes , as wel as upon others ; Amos. 3.2 . yea even upon good and bad together . Ezek. 21.3 . It s no reason therefore to imagine , that God should forbid his people to be affrighted with such signs of Heaven , as do from Heaven denounce such dismal judgements ready to be inflicted upon people for their sins . Yea t is rather to be expected , as a thing justly reqired , that if nations more remote from God , as wel in heart , in regard of their ignorance of him as in distance of space from the place of his special residence , should be afraid of such tokens of his displeasure ; Psal . 65.8 . then surely they that are a people in either respect neerer unto him , much more . Psal . 147.19 , 20. and 148.14 . Jer. 5.22 . Again , for what they subjoyn ▪ of a conceit , that Heathen people should have , of the unavoidablenes of the Evils by these signs portended ; and of the fatalitie , whereby their Wizards held that they fel out . I demand ; do not our Wizards hold and profes as much ? or do not such conceits flow and folow necessarily from the grounds that they maintain ? For , ( to let pas that our Wizards themselves forbear not the term of Fate ) if we shall take the word Fate , or ▪ Fatum , in a large sense , according to the Latine notation of the word . Fatum à fando ; Qid aliud est Fatum , qam qod de unoqoqe nostrum fatus est Deus ? saith Minutius in Octavio . What is Fate els , but what God hath spoken concerning every one of us ? whence one of our own Poets ; Fatur , & est fatum . What God speaks , is Fate . And do not our Wizards hold , and these also their Patrons , that God by these Eclipses , Conjunctions and Aspects speaks to us , and foretels us such sad and dismal matters , as they affirm them to portend ? So Mr. Lilie , in his Black-Book ; VVhen any memorable Eclips happens in Aries , God acqaints us with what good or evil he intends us neer upon those times . And in his New Diurnal , such and such Conjunctions and Eclipses , are styled Messengers of Gods wrath . Nor doth Mr. Swan herein desert his Client , where out of an unmamed Autor he tels us , that God speaks with men , not with tongues of men onely , by Prophets and Apostles and Teachers ; but sometimes also by the very Elements composed and wrought into divers forms and shapes : and thence infers ; If by the Elements , then by the stars and lights . in such manner , ye must believ , as his Clients enform him ; to wit , by their Motions , Configurations , Conjunctions , Aspects , Eclipser , &c. As ye heard him of late before , and this he proves from Psalm . 19.1 , 3. of which also more hereafter . So that what these Wizards tell us , as his Client Mr. Lilie of himself , that he reads all his predictions in the Book of the Heavens , is not Astrologie as we commonly have taken it , a company of dulpated dunces , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a consideration or discours , or doctrine concerning the stars ; but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the speech or language of the stars ; of which the Psalmist speaks , or rather such as they have taught them to speak : for that God ever set them such lessons as they have learned them , we shall then believe , when they shall be able to prove , that he hath taught them to spel and construe thus in that goodly great Book as they do , Meanwhile we novices in the Greek tongue , hath gained a New Notation , that we never once dreamed of , nor had learned from any Grammar or Glossarie before : to wit that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stars language , or what the stars talk ; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or King James his Book of Demonologie , shall be a Book of the Divels language , or such language as the Divels talk . Mr. Swan should have done wel to have acqainted Mr. Lilie with this abstruse Mystery , and subtil Criticism ; it would have ben an excellent sqib , exceeding fit to have ben cast into Dr. Holmes his dish , enough by the very Title of Demonologie to have utterly dasht him out of countenance , and refelled his whole work , by telling him that his Book consists all of nothing but the Devils language , as the Title it self sayes : it might at least helpt to salv that palpable untruth in his Preface to his last Diurnal , concerning those that have lately written against Iudicial Astrologie , that not one of them have defined it , nor understand any thing of it . That is , that none of them have so defined it , as Mr. Swan hath done , nor did so much as understand , what the very word it self ment , ; no more then for him , I suppose , yet they do any better then before they did ▪ for my part , I should have deemed it not unfit or unworthie to be put into stuttering Iohn of Genoaes Catholicon set there cheek by joll next to Astericus , ab aster qod est stella , & icon , qod est imago , but that I find Balbus herein the better . for , Astrologus , saith he , ab astron , qod est stella , & logos , qod est sermo , loqens de stellis . But thus then by Fate , if they understand what God speaks , designs or intends , it implies no more then the Clients and their Advocates do in the present case avow . Or if by Fate in a stricter notion , they will have to be understood that which is by the Stoiks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , according to rhe Greek notation of the word ; a continued series , or concatenation of cavses by a necessary conseqence successively ensuing one upon an other , as links of a chain , and depending upon that natural cours , whereinto by the first cause of all things they were entred at the first : neither so can they avoid the term of fatality . For as we all grant that the motions of the Celestial bodies do hold on constantly in an unvariable cours according to that which they were entred into by God their Creator , when he created them at first ; in regard whereof their risings and settings , oppositions and conjunctions , applications and separations , aspects and respects , may be undoubtedly foreknown and infallibly foretold : so withal these men maintain , that those virtues and powers by which they work , ( they are Mr. Swans own words ; and in such manner you must understand him to mean as they maintain ; otherwise he saith nothing either to his Clients cause , or his own entendment ) were at the first divinely stamped in them ; and ar in Iob called by the name of influences , which no man is able to restrain , Job 38.31 . whereof further in its place . And yet the same man refuseth to acknowledge the old Chaldeans fatality , and would fain free his Clients from the admittance of it : which yet by his and their grounds can not be avoided . For if these things be effected of them and produced by them through a natural power enstamped on them by God their Creator , the operation whereof neither is it in their power to intermit at their pleasure , being no voluntarie but mere natural agents , neither can it by any other created power be restrained or suspended ; no more then their motions , meetings or entercourses can by any such means be interrupted ; then are they as sure to produce these their effects ; and men may as undoubtedly before hand be assured-of them , as they may that the Sun will at such a certain time set at even , or rise the next day . Or , if ye shall please to turn the word of Fate and Fatalitie into plain English , and call it Destinie ; if such a kind of power were conferred upon the stars , by virtue of such Conjunctions and Aspects , in relation to mens Nativities and Vndertakings , to make them luckie or unluckie , to be necessarily wel or ill affected , to design them to such disasters , and to come to such ends , which by no wit or might , power or Policie they are able to avoid , then why may not one say , as the knave told the Stoik his Master , when he whipt him for filching , it was my destiny to filch ; or , as his Master answered the knave again , and it is thy destiny to be whip● . So the theif , that it was his destinie to betake himself to that trade ; and the strumpet , that it was her destinie to lead such a life , being bred and born under such a star ; and that it was such an ones destiny to be hanged , and anothers to be drowned , and an others to be torn in pieces with dogs ; because by such and such constellations at the time of their Nativitie they were designed thereunto ; and such things ar as sure to befall them , as they are sure , nay more sure , then they ar or can be , to go to bed at night , or to rise again the next day ; since that the one by some humane power or natural cours , or their own will and act , may be intercepted and altered ; whereas the other save by a supernatural power , cannot be altered or avoyded . So that constru Fate and Fatalitie which way you please , these mens own grants presumed , and grounds admitted , a fatality of necessitie must be concluded . and what impietie wil thence necessarily follow , we have in part formerly shewed ; and shall ( by Gods assistance ) again further hereafter . But here Mr. Lilies Advocates falter with him , as some of them also with themselves . For first Mr. Swan tels us , with good ground from Gods Word , that certainly to foretel contingent events belongs to none but to God himself . Esay 41.23 . and his other Advocate , whom he so much magnifies , concludes as himself relates him , with these words of Osiander concerning Astrologie , Nihil habet de Magiâ ▪ si modò qis Astrologicas praedictiones pro conjecturis , non av●em pro vaticiniis certis habeat . It hath nothing of Magike , ( otherwise then it hath , and Astrologers ar Magitians , Wizards no other then he-witches ) if so be one have , or account , Astrological predictions for conjectures , and not for certain Prophesies . I Stand not now to discuss or debate , how these sayings will consist , which what from Mr. Swan we have above heard . We will consider onely , what help Mr. Lilie hath from them , and whether he have so wisely and advisedly dealt in referring himself and his cause to them . Hear we Mr. Lilie what he saith of himself and his predictions ; agreeably enough , I confess , to his own principles , as hinself speaks , in part ; and to those grounds also , that these men , and other the like Patrons of his profession have laid , howsoever here they palter with him , and leave their Client in the lurch . But hear we him and his own confident Assertions and peremptorie in his Black-Book . Assuredly the vengeance of Almighty God is ready to be powred forth upon the Dutch. and , Assuredly those actions , which will be agitated ▪ will be acted with an high and mighty hand . and , certainly there is some eminent treason in or neer these parts in agitation , in or neer the time of this Eclipse , or during its influence to break forth . and , Qestionles those People who ar intended to be made most sensible of this Eclipses influence , ar Magistrates of the highest rank in every Nation of Europe , and those so great alterations in this Macrocosm shall be so glorious , and conspicuous , that there is no Nation or People of Europe , Asia , or Africa , but they shall stand amazed and wonder at the eminency of them . and , The influence of this Eclips shal operate upon the common Laws of our Nation ; but sure I am , not to its overthrow . and , Treasurers must account ▪ and , We affirm ; there will be an appearance of some memorable actions , &c. And in his New Diurnal ; I am confident we shall bring those proud people the Dutch upon their knees , by destroying their Naval forces , &c. And , I am confident , we of the Commonaltie joyning with the Souldier , shall endeavour to call them to an account , &c. as in the premises ye had it . What Prophet sent immediately , and furnished with special commission from God , ever did speak , or could speak more confidently , or more peremtorily then this Wizard doth ? Yea he tels us , He is sure his judgement on the effect of this Eclips hath rather been Prophetical then Predictive ; albeit by his own grounds he could not be sure , that ought that had faln out within those seven Moneths , were any effects at all of that Eclips ; it being affirmed by him , that it is not necessary , that any such Eclips should begin to operate before eight months after it : and what ar they the most of them , but what he saw already either done , or in doing ; or that any man but of ordinary sagacitie , without help of Starlight , might as wel foresee and foretel by probable conjecture ? which is the most that his greatest Patrons will by his own relation and acknowledgement allow him ; unles he will be deemed of them , and condemned by them , as no pure Astrologer , but a meer Magitian ▪ in plain English , an He-witch . For such they imply them to be , that give out their Astrological Predictions for any other then conjectures ; for certain Prophesies much more . And doth not this man so ? what more common with him , then to entitle his annual Predictions , his Prophetical Merlin , for such a year and to cite them by such a Title ? Yea his great grandfather Ambrose Merlins Predictions , ( whereof he professeth to have a Book of 28. sheets by himself written ; it may be many hundred yeers after the old Wizard was dead and buried , and past rotting in his grave ) he pronounceth to be Prophesies , against which there can be no exception . of as undoubted autoritie belike as Scripture it self . Thus this earth-worm , having thrust his head out of some hole , and creeping below upon the ground , this Egyptian frog , crawling out of the mire and mud of some Nilotik mear , sticks not to arrogate that to himself which his own Autors affirm truly to be Gods peculiar , to give out his own croakings and predictions for Prophesies , lessons taken out of the Book of Heaven ; to speak as peremptorily of his own figments and fancies , as if he had received them from Gods own mouth , and to entitle such base stuf , not his own rapsodies and rabblements onely , bur the fond fopperies of the Son of an Incubus ( if the stories of him be true ) an harlots bastard at the best , as if they were both divine Oracles , Prophecies the one , and irrefragable Prophecies , such as no exception can be taken to , the other . And what an height of presumtion , impietie and blasphemy this amounts unto , even by the verdict of those , whom by vertue of his Appeal to , he hath made his own Judges ; I shall leav it to any understanding and religious Reader , having taken notice of the premisses , to consider and conclude . Howbeit withall here for a farewel , I shall mind Mr. Lilie , that whereas he is so bold , not onely to stile himself Englands Prophetical Merlin , but in a Programme fixed over his dwelling house ( as I am enformed ) publickly to proclaim himself by the Title of Merlinus Verax , the Truth-telling Merline , one of his own coat Mr. H. Johnson affirms that his predictions ( and he instances in divers particulars of sundrie yeers ) are ridiculous pieces , so full of follies , fooleries , contradictions , and lies , that an Artist would blush to own them ; and he doth in them out-ly , if it be possible , the Devil himself the Father of lies . And the like aspersions in effect doth Mr. L. and his freind the whipper cast upon Mr. Wharton , sometime Naworth , not anagrammatised , but stigmatised , as he speaks , who had piped so long to the Kingdom ▪ and never hit a true note . Mr. L. urging also against him that axiome , and a very good one , saith Mr. J. wherewith he lashes Mr. W. for one onely mistake , and that a smal one , in regard of his own folio failings ; He that lies commonly , and speaks or wri●es but now and then a truth , is neither to be trusted , nor to be believed . It hath b●en sometimes propounded in the Schools as a qestion of some difficult solution ; Gorgias a Sophister himself , said that all Sophisters were liers ; whether should he be believed ? And here the Astrologers say ( as ye hear ) one of another they are liers , and not to be credited . So speaks Mr. L. of Mr. W. and Mr. J. of Mr. L. But I suppose the qestion here is not so hard to assoil : we may herein well believe each of them . For as it was grown sometime to a by-word of Friers , and was deemed a good Argument holding in mood and figure . This man is a Frier ; and therefore a Lier . So it may as truly be said of an Astrologer , or ( to take away the ambiguitie of the term , by restraining its latitude ) An Astromancer ; This man is an Astromancer , and therefore a lier . for Astromancers are liers , no les when what they foretel , fals out right , then when it fails . That is most tru that the Tragedian of old said ; ( tho the Stoik seemed to be of another mind . ) Qi statuit aliqid parte inavdita alterâ , Aequm licet statuerit havd aequs fuit , He that one part unheard a doom did pas , Tho eqal were his doom , uneqal was . So here , he that shal tell a thing for a certain truth , which he hath no certain ground for , tho the thing it self be never so certainly tru in it self , yet is not thereby saved from being a lier . If I shall avow that at this instant the Pope at Rome is either singing Masse in S. Peters , or sitting in Consistorie with his Cardinals , tho the thing were never so tru , yet were I a lier in averring what I had no notice of . Nor will it therefore help Mr. L. to free him from lying and cheating , when having taken mens money that repair to him , to help them to their lost linnen pewter , plate and other goods again , he telleth them it is such a person that hath them , or they are in such and such a place , if it shall afterward fall out so as he told , since that he could not have certain notice of , or ground for any such thing , unles from the Divel , or by compact from some other third partie . Nor will it proov him to be a true Prophet , or save him from being justly reputed a fals Prophet and a liar , because his judgement concerning the effects of some Eclipses have proved as he saith , rather Prophetical then then predictive , unless he could upon good and certain grounds assuredly know that Eclipses do necessarily produce such Effects , which doubtles he neither could , nor will ever be able to do , much les any where hath done . for it is but a poor shift , to tel us , as the whipper his worthy friend doth for him , that he conceals his reasons in Art for some of his judgements , ( O envious creature , that charges the Clergie-men so deeplie with the self same fault ) that he may not make every man at wise as himself . The Prophet in Moses not sent by God ; that had foretold a sign or a Prodigis , tho it did come to pas , was not therefore to be deemed a true Prophet , when he came to be discovered , but to suffer as a counterf●it ; God himself professing , that he causes such things sometime to fall out , to prove his people , whether they will warp aside unto such , or cleave close to the Lord their God , Deut. 13.1.3 . Astromancers therefore ar , as the Prophet Esay termeth them , liers , Esay , 44.25 . whether those things which by the Stars they profess to foretel , fall out accordingly or otherwise , because from the Stars they cannot have any certain notice of such things ; and Astromancie it self no other then a ly ; a ly in the tongue of the Astromancers , as the idol a ly in the hand of the idol-maker ; Esay , 44.20 . both vanitie , so Esay chap. 41.29 . of the one , and so Jeremy also here verse 3. of the other , which we shall now come to shew . and the Astromancer may well say of their fortune telling , as Lucian sometime of a prodigious Story that he writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This onely tel I tru , that I do nothing but lie . Hitherto then we have examined the Reasons rendred by Mr. Lilies two Advocates , why God by his Prophet should forbid his People to be afraid of the Signs of Heaven , as the Heathen were . the one in regard of the qalitie of the fear ; because it was a dismaying dread ; which yet we have shewed it might justly have ben , were the Signs spoken of , Signs of Gods heavie indignation : the other taken from the unavoydable fatalitie , ascribed by the Chaldee Wizards unto those dismal Events and Effects , that the Signs did presage and produce , wherein we have shewed , that our Astrologers also go along in eqipage with them . We shall now proceed to shew ▪ what the true ground and reason is of this Prohibition ; and why these Signs ought not at all to affright or trouble Gods People , expressed in the Text ; which these men were very shie of , loath to take notice of , or once to touch upon . And this had Mr. Swan and his associate easily apprehended , had they ben pleased seriously to have considered , either the first branch of this second Vers , or the sentence next ensuing , which the causal particle prefixed shews to belong unto this , tho in way of transition , as a middle term , coming between the subject matter of Astrologie here intimated , and that of Idolatrie entred upon in the third vers , it be in distinction of verses fastned unto the latter . For the former Branch ; Learn not , saith God , the way of the Heathen , where by the way of the Heathen , what can be ment , but such courses as the Heathen held and took , either concerning the Signs of Heaven , which they superstitiously regarded , or concerning their idols , which having framed they adored , and we see the learning of their way , and the dreading of the signes , to be two distinct branches of the present Prohibition , the former whereof these Patrons of Astrologie slightly pass over , or slily pass by , as a needless branch , or a luxuriant sprig , not worthy of regard , but such as might wel be spared , and would therefore the more handsomely to conceal it and keep it out of sight , involv and wrap it up in the same sentence with the next : as if the meaning were no more then this , Learn not the way of the Heathen , nor be dismayed ; that is , Learn not to be dismaid . It is tru indeed , that sometime two Verbs either standing loose , as Psal . 51.2 . and 106.13 . Hosh . 9 9. or knit together with a copulative , as Gen. 26.18 . Dan. 9.21 may be combined into one sentence ; that which by many instances I shew both in some part of my Cinnus , and in divers places of mine Annotations among those fruitless Criticisms , that Mr. Lilie finds there . But that will not hold here for two causes . 1. It is not an Injunction , but an Inhibition . It s one thing to say , Learn , not to fear : another thing to say , Learn not , to fear ▪ the former is an injunction ; and the negative particle therefore adheres not to the imperative precedent , but to the infinitive subseqent , the latter is an inhibition , and the negative therefore must be joyned to the imperative ; which being here done would produce a strange sense , inhibiting , not simply to be afraid , but to learn to be afraid ; Do not learn to be afraid . But 2. the two Verbs here have two several subjects that they pass unto . the Heathens way is the subject not to be learned ; the Signs of Heaven ar the Subject not to be dreaded . and if any shall ask what is meant by the way of the Heathen , the other branch in the frontispiece of the 3 vers will tel us ; to wit , that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or way , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rules , the lessons , the dictates , the documents , the precepts , the prescripts ( for the word will well admit any of these expressions ) of the Heathen . and of what Heathen think we , but of the Heathen Astrologers ? for of them it is agreed that the Prophet here speaks . and concerning what , but concerning the Signs of Heaven ? the Prophets own express terms lead us to it . So that its clear enough to any the meanest capacitie that , by way is here ment , such rules , documents , or lessons , as the Chaldean Wizards taught the Heathen people concerning the Signs of Heaven , and their dismal operations , which produced in them such trouble and consternation or amazement of mind . God would not have his people to learn or regard the one , that they might not be afrighted and dismaid with the other . And this Branch therefore would not have ben either slily slighted , or wholy overslipt by those , who had professedly undertaken the discussing of the Vers. But there is another Branch , which tho it be crowded into the next verse , yet , ( as the rationative particle appearing in its front shews ) hath reference unto this . If we shall demand then why Gods people should not learn this Heathenish way , the reason is ready at hand , we need not go far to seek for it , the Prophet himself rendreth it ; for the rules or lessons , that the Heathen are taught by and take out from their Wizards , ar vain or vanitie , as the word is in the abstract , that is , very vain , as vain as vanity it self . So that if Mr. Swan had ben pleased to step but one step further , and no long stride had needed , or to have cast but his eye to the very next line to his Text , he had there lighted on the true cause , why neither this way of the Heathen is to be learned by Gods people , they are not to take out such lessons as the Wizards would learn them ; nor their minds conseqently to be possessed with such frights and fears , as by telling them of the direful effects of the celestial Signs they endeavoured to work into them ; to wit , because these things among other were meer Heathenish vanities ; and a most vain thing therefore to be affected therewith . For to the former way , must this vanity necessarily have reference , and that way to their conceits concerning the Stars , that produced such fears with them , unless we will say of the passages of Gods Prophets , as Caligula sometime of Senecaes writings , that they are arena sine calce , or as Epiphanius of some Heretikes rapsodies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like roaps of sand without lime to knit them together . And if Mr. Swan had insteed of all this long discourse concerning the dreadfulnesse of these Celestial Signs , and in what manner they were and were not to be feared , had but preached to his people Mr. Lilies dictates and documents ( and he might as well have preached them to them as the groundless conceits of Sir Walter Ralegh and others , tho of better note then he ) to wit , that the horrible Eclipse that was to appear the next day could do no harm to any that were about their usual imployments of ploughing and carting , or hedging and ditching abroad , as some of his fellow Wizards had unadvisedly affirmed it might , but that it portended much ill , that either would or might befal them some eight moneths after , or the yeer ensuing at that time twelmonth , or two year after : howsoever it may be doubtful what effect it might have had with them , for the time of the Eclipse present , for that the verie sight of it , being a thing uncouth and unusual , might astonish them , as it did many other prepossessed with that fond conceit which Mr. Lilie himself condemns , in regard whereof some hath related to me , that in some Countrey towns where they then resided , not two of fourtie or more would either do ought themselves , or suffer ought to be done by their servants abroad ; and I remember that an ancient Doctor of Physik of prime note in the Citie coming over sometime to Clapham to visit a Patient , and being importuned to stay dinner with them , would by no means be perswaded to condescend thereunto , there was he said an Eclipse of the sunne to fall out that forenoon , and he would be at home before that should come , and keep within till that was ever . Howsoever , I say therefore that for the time present it might affright them , yet for the latter part of the storie , and the tale told them of evils that should thence flow and ensue so long after , they would have easily ben induced to believ , that all such tittle tattle were indeed no other then meer vanity , as the Prophet here pronounceth it . Mean while ye see by what hath ben before delivered , what verdict the Spirit of God hath past upon these Chaldee VVizards observations and dictates about the Celestial Signs : and yet Mr. Swans main scope throughout this whole Sermon is to disprove that which is here so peremptorily pronounced of them , to give the Holy Ghost the ly ; to prove that they are not vanities , but divine Oracles , condemning the wiser sort of the Heathen that set light by them , esteeming of them what they ar here affirmed to be ; and such Divines as are likewise minded concerning them , as no better both , then men out of their wits , such as have rather need of Elebore to cure their brains , then any reasoning with them to inform their judgements . But howsoever he deem us persons that that have laesa principia ▪ a crew of crackt-braind coxcombs , fitter for a Bedlam cure , then for a Scholerlike dispute or debate ; yet we shall ( by Gods assistance , having him and his holy Prophets , we hope , on our side ) take the boldness to examine the validitie of his Arguments produced to prove the truth of that , which diametrically opposeth the dictate of Gods Spirit , and the verdict here passed upon their Iudicial Astrologie , which we conceive not without some ground from his own grants to be forbidden , and consequently condemned in his Text. In the first place therefore , to begin the fight , he sends out as the manner is a forlorn hope , some velites , levis armaturae milites , a few souldiers of light furniture , not so much skirmishing with the advers partie , as falling foul upon their own , and fighting one against another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one or two snips or od ends of Poetrie , masterlesse dictates of namles Poets ; but Poets at the best ; and of what credit such mens sayings ar , that old said saw , a saying of their own , may shew us ; it saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it tels us in plain terms , that they tel us many lies . But let us hear what they say . One of them tels us , Astra regunt homines , that the Stars rule men . and there is good cause indeed to fear those that rule over us , especially when we shall be taught , that they have very spightful and malevolent affections and dispositions towards us , very malignant aspects and influences upon us . But how doth it appear that the Stars rule men ? or whence had they that power and office of regiment or regencie given them over mankind , thus to sway humane affairs , as these men would have them ? Hath God any where in his Word made it known to us , that he hath assigned them any such office of rule over us ? It is said indeed , that God made the Sun to rule the day , and the Moon and the Stars to rule the night . Gen. 1.16 . Psal . 136.8 , 9. that is , by a certain and constant cours to make a distinction of day and night , and to exercise that lightsome qalitie or facultie that God hath endowed them with , whether peculiarly or immediately conferred upon each , or imparted from one or more of them to the rest , for he use of Mankind in either ; but where he is said to have appointed them to rule mens persons , and their affairs or imployments , civil or moral , counsels and casualties , genitures , states , terms of life , issues of death and the like , we no where read , save in the presumptuous writings of those who have assigned them such imployments . Yea it hath ben usually deemed , that all the creatures mentioned in Moses , to have ben made before man , were for this end made to be serviceable unto man , who was made in the last place when all things were fitted for him before . Whence that common saying , Omnia propter hominem , homo propter Deum . All things for man , and man for God. Yea the Sun it self , the principal and most glorious of those celestial bodies hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Chaldee term , that signifies to minister or serve . which word also the Chaldee Paraphrast ( as we term him ) useth in that place of Moses , Gen. 1.18 . in steed of that word which we render to rule . and it is not amiss observed by our Writers , that in those words of Moses Deut. 4.19 . concerning the Sun , Moon and Stars which Iehova thy God hath imparted unto all Nations under the whole Heavens : ( which how the Jewish Rabbins have abused , we shall hereafter shew ) there seems to be closely intimated an argument to disswade from adoring the celestial creatures , as being an absurd and preposterous course for Gods people to serv them , whom God had appointed to do service , not to them alone , but to all the Nations of the World. But that God made them to be serviceable to mankind is out of qestion . The qestion is . Who hath made them Mans masters and governours ; who made them Rulers over Mankind ? Nor shall we need to go far to seek the resolution of this doubt or qestion : Mr. Lilie will inform us : We constitute Venus Ruler , &c. saith he , in his Dark year ▪ and they that constitute Rulers , are able I hope to furnish them with power , as well of abilitie , as autoritie , whereby to exercise and execute that rule or regiment , whereunto they have assigned them ▪ And indeed herein they imitate those of the Papacie , that have assigned unto several Countries several Saints , and designed those Saints to rule and protect them ; yea have deputed several Saints to be Patrons of several professions . For in the like manner have these men assigned unto several Stars and Constellations , the government of several Countries and Kingdoms , of several states , trades and professions , of the several parts of mans body , and the like . Yea herein they tread in the steps of the superstitious Jewish Masters , who because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Deut. 4.19 . doth usually signifie to divide or distribute , ( whereas it is freqently also taken more largely for to impart or assign , even where no such division or distribution is at all intended , as I have shewed on Esay . 53.12 . ) do thence gather , that the Stars are by God designed to rule all the other Nations , who have therefore their several Stars assigned them , whereunto they ar obnoxious ; but his own people the Jews he hath reserved to be ruled by himself : and that this is the right reason , why other Nations have cause to be afraid of the signs of Heaven , but the Jewish people have not . And so have we the tru sense of this place , as Manasses the Amsterdam great Rabbi from Abraham Esdrassonne informs us . which if it be tru , I hope we Christians may in these dayes expect the like priviledge that the Jewish people sometime injoyed . But I suppose we have as litle cause to believe them , as either the Papists or the Pagans , that herein agreed with them , as by their Wizards Dictates we have formerly showen . But this piece of Poetrie having thus dispatcht , we shall proceed to the next ▪ and that is so far from backing the former , whose second it should be , that as it oft coms to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those that fieght in the dark , or with ships ingaged in a storm , he fals foul on his fellow , and in steed of smiting his adversarie , he lets slie at his friend , and so cuts his ham-strings , that he is not able to stand to it , or do his Commander any service . For whereas his precedent fellow - Poet sung us , Astra regunt homines , that the Stars rule Men , this his second sings us a new song , a divers , yea advers dittie , Sapiens dominabitur Astris ; that Wise men shall rule the stars . Regit Astra Deus . God rules them ; saith he ▪ no , men rule them ; saith this , and , They rule Men , saith he ; no , Men rule them , saith this . unless Wise men be exempted from the race and rank of Mankind . But if God have assigned the Stars this office to rule us ; I would fain know by what might or slight we can be able to countermand and over-rule them , whom God hath set , and that so far above and out of our reach to rule us . For can , or could any man possibly by any skil or forecast avoid it , that he should not be bred or born under such a Constellation , as should make him a fool ? or avoid such casualties of hanging , drowning , or coming to some other evil end , as those Stars under which he was born , had designed him unto ? How many Stories ar we told of men , that being foretold by Astrologers , of such and such ends they should come to , have by all the skil and caution they could possiblie use endeavoured to avert it , but were not able to avoid it ? And surely if the Stars by such a power derived from God ar set over men here on earth , it is no more in the power of the wisest man in the world , to avoid any such evil , that by vertue of that power they portend him ; then it is to alter their course in the skie , and to restrain them from rising at their constant set times , or from their meetings and conjunctions one with another , at such precise times as their respective motions and courses in nature must of undoubted necessitie bring them together . And this forlorn Hope I should scarce have thought worthie to take notice of , but that I find these pieces in the Frontispice of almost everie trivial Prognostick , as if they were spels or charms of much efficacie , both to justifie their fond Dictates concerning the power of the Stars ; and yet to free them from that imputation of impietie and unavoydable fatalitie , that from the same may justly be fastned upon them . Let us now proceed to his reserve , or his main battel ; and see what arma decretoria , what weightier weapons , or armor of proof we may meet with there . The first Weapon we find here darted against us , is from a word in rhe Text ; which to make strike home and pierce the deeper , is welded with the arm of Melanchthon , a great and famous Divine . The word in the Text is Signa , Signes ; that is , the steel head of the pile or the spear , which hence hedded Melanchthon , and Mr. Swan from him thus enforces upon us . Non ait nihil esse Signa Coeli ; imo cum nominat Signa , portendi aliqid affirmat . So precisely Melanchthon , as Mr. Swan reports him ; ( for I have not the Book ; and it is said to be in a Preface to one of their Autors ) who also thus renders him , The Prophet doth not say , they signifie nothing ; ( ar nothing , saith his Autor ) Nay rather , in naming them Signes , doth declare that they sometimes signifie , or threaten great and sad things . that is somewhat more and somewhat lesse too then his Autor saith . For his Autor saith indefinitely , in naming them signes he affirms , that ( not sometimes , but ) somewhat is portended by them ; that is , some sad matter is threatned , as Mr. Swan renders the word of portending not amiss . But I demand of Mr. Swan , or of Mr. Swartert either ; ( for that was his Dutch name , until Luther caused him to exchange it for a Greek one ) and tho Mr. Lilie when he hath nothing els to oppose Calvin in defence of his trade , tel us onely that Melanchthon , as grave a Divine , and more learned , as most hold ( but who those be I know not ; comparisons are odious ; and it might well be a measuring cast between them ) was a friend to it ▪ and student in it , yet great names do not daunt us : I demand , I say , of either of them , is it of the very essence of a Sign , to portend or threaten somewhat ? Some kind of language that Mr. Lilie uses might a little help here ; tho one of his axiomes would again hinder as much as the other had holpen . He told us that the darknesse portended in the Solar Eclipse , would not be so great as some imagined . So that according to his language , somewhat present may be portended , as wel as somewhat future . But that is of the same stamp with that other of expatiating himself , and his penna strutii , rendred a cock-sparrows qil . I was taught when I was a school-boy , from Servius on Virgil , that portendere was porrò tendere , to tend or reach forward to some further or future thing ; as also that expatiari was a neutral deponent . But withall he tells us in his Aphorisms , that The application of Planets shews what is to come , the separation what is past . So that there may be signes by Mr. Lilies grant , as well of things past or present , as to come . And indeed how many signes ar there so named and recorded in Scripture , that neither did , nor do portend ought , either good or evil to come . The Rainbow was appointed by God to be a sign and seal of that Covenant which God made with Noa in behalf of the whole world , that it should never be universally drownd again . Gen. 9.11 , 12. Yet what future good or evil doth the Rainbow portend , so oft as it appears , to ensue shortly thereupon ? nor let any imagine that it will suffice to say , that in the nature of it , it may conjecturally forewarn this or that , a sudden showr , or the like ; the qestion being , not what in the course of nature it did or might either before or after foreshew ; but what by vertue of that use , that God then made of it , or power that he then imparted to it , to be a pledge of his promise and the performance thereof , which it yet retaineth unto this day , and in regard whereof it is said to be a sing , it is enabled to portend . In like manner God ordained Circumcision to be a sign and seal of the Covenant that he made with Abraham and his issue , either according to the flesh , or according to the faith , Gen. 17.11 , 13. Rom. 4.11 . Yet did not Circumcision therefore portend unto each one that was circumcised , what should betide or befall him either for good or evil , through the whole tenor of his life , either of it self , or in reference to the day of the week on which , or the hour of the day in which he received that rite . Of the Sabbath it is said by God himself , that it is a Sign between him and his people , that he hath sanctified them ; that is , separated them unto himself . Exod. 31.13 , 17. Ezek. 20.22 . Yet did not each Sabbath in that regard portend ought in particular to fall out the week following ; it having rather relation to the week past , that it concluded , then to that insuing , as being another , a new week . But passe we from these mysterious rites , to strange , stupendious , miraculous signes , Moses his rod turned into a snake , and that snake returned into a rod ; his hand suddenly overspread with a leprosie ; and as suddenly restored to its wonted plight ; is called either of them a Signe : Exod. 4.8 . and did either of them manifest Gods power , and signed his mission of Moses : but did neither of them portend particularlie or respectively ought either to him or any other . The like may be said of those other signes that God wrought in Egypt by the ministerie of Moses , the Frogs , the Lice , the Locusts , the Flies , the Hail and the rest , Psal . 78.43 . and I suppose men may strain the strings of their wits till they crack , before they wil be able to shew , what those several plagues did particularly portend ; albeit some have fondly applied them to the ten precepts of the Law , and have foisted into Augustines works a saplesse discourse of that subject ; and others as frivolously would have them prefigure the ten primitive persecutions ; which Augustine relates indeed , but withall rejects as vain and ridiculous . The Suns standing still in Joshuas dayes , Josh . 10.12 , 13. was it not a sign , and a strange one too ? it furthered Gods people in pursuit of their adversaries : but what further matter did it portend ? The Miracles that our Saviour wrought , of which more hereafter , were they not signes ? or ar they not so termed ? Act. 2.22 . And here by the way I shall make bold with my Reader to step aside a litle , to remove a common errour , by Mr. Junius in his Parallels before me observed . It is by the most conceived from those words of our Saviour . Matth. 12.39.40 . There shall be no sign given to this wicked and bastardly race ▪ that ask a sign of me , save the sign of the Prophet Jonas . For as Jonas was three dayes and three nights in the belly of the Whale , so shall the Son of Man be three dayes and three nights in the heart of the earth . It is , I say , hence by the most generally concluded , that Jonas his being for such a space of time in the Whales belly , was a type intended to prefigure Christs abiding for the like time in the grave . But the context wel weighed wil shew , that no such matter is therein intended . For look to the demand ; and it will thence appear what the words of Christs answer thereunto do import . It is a saying of Augustine , that the man , who after the Doctrine of the Gospel , so at first by miracles confirmed , and since that by such means , and in such manner spred over the whole world , the whole World now believing , doth yet reqire a miracle that he may believ , may justly go for a miracle himself . Yet after that our Saviour had wrought so many and so great miraculous works , as that the Pharisees themselves could not but be convinced in Conscience , as one of them also ingenuously and freely confesseth , John 3.2 . that he was no counterfait , nor one that wrought by the Divel , as they bore the people in hand , Matth. 12.24 . but was a Prophet at least sent from God ; yet some of them come to him , and crave a signe of him ; by signe understanding as our Saviour , where he said , John 4.48 . Vnlesse ye see signs and wonders ye will not believe ; not some type to be told them out of Moses , as that of the brazen Serpent , John 3.14 , 15. but some miraculous work at their reqest wrought then in their sight , as Herod hoped to see some miracle done by him ; Luk 23.8 . But our Saviour putteth them off with a negative answer , telling them withal what manner of people they were that asked such a signe , and that he would not at present shew any such signe , but refer them onely to one that hereafter should be shewen , and that just such another as Jonas his was , such an one as was sometime wrought upon him . That which the Evangelist Luke delivers more cleerly , Luke 11.29 . For as Jonas ( saith he ) was a signe to the Ninevites ; not by typifying Christ , whom he preached not to them , out that which had befaln him , coming some way to their notice , & being thereby assured that the message he brought came from God , ) so shall the Son of Man ( Christ himself rising again from the dead , after part of three dayes spent in the grave ) be a signe ( no type , but such a miraculous evidence sufficient to testifie what he was , as no other should need ) unto this generation . Yea and to the ages ensuing also ; it being a far greater matter for him , as some of the Ancients have well observed , De sepulcro resurgere , qam de patibulo descendere ; to rise up from the grave , then to come down from the crosse ; on which latter condition they ingaged themselves to believe on him if he would do it . Matth. 27.42 . but tho more regarding his Fathers pleasure , and our welfare , then their scoffing reqiries , he did not that , yet he did in steed thereof ▪ a work much more miraculous , which he here ingaged himself to do . Ye see how many signes here of either sort , and yet not one portending ought : and the weaknesse conseqently of this Argument , whither as Melanchthon himself delivers it ; When he calls them signes , he affirms them to portend somewhat ; which reduced to a Syllogism , must thus be framed , All signes portend somewhat , but these are signes . Ergò they portend somewhat . or as Mr. Swan delivers it , In naming them signes , he declares they sometime signifie or threaten great and sad things ; which syllogistically conceived , must run on this wise ; All signes sometimes ( for if ye give it onely , signes sometimes the syllogism will consist all of particulars , and be of no force or worth ) signifie or threaten great and sad things , but these ar signs , ergò sometimes they so do . For whether way of the two we take it , the Proposition is manifestly untrue in either . It is not of the nature or propertie of a sign to portend ought ; signes not a few do not , much lesse to threaten great and sad things : the contrarie whereunto by the instances above given doth most evidently appear . Yea but saith Melanchthon , the Prophet doth not say , they are nothing . Yes , he doth say , they are nothing , in the same sense wherein the Apostle saith , that an idol is nothing , 1 Cor. 8.4 . that is , a thing of nothing , as good as nothing , of no use , no worth , no regard , no weight , for he saith , the signes , wherewith the Wizards affrighted them , ar meer vanitie : and that is as much as nothing , Esay 41.29 . I might ad , that it follows not , that they are signes indeed , because the Holy Ghost uses this term of them . For the Holy Ghosts usage is , to speak oft of things , not as they ar in truth , but as men vainly esteem of them , It were no good Argument to proov Epimenides a Prophet , because the Apostle saith of him , One of their own Prophets , Tit ▪ 1.12 . or the Divel to be a God , because the same Apostle calls him the god of this world , 2. Cor. 4.4 . And again there are lying and fals , as wel as tru signes . 2. Thes . 2.9 . Nor will it take off the edge of this instance , to say , that the signes here spoken of , are called the signes of Heaven . which name Moses also useth of them ▪ Gen. 1.14 . ( of which more anon ) and that they are somewhat therefore . For were not the Sun , the Moon , and the Stars , the signes of Heaven , amongst those Idols the Apostle speaks of ? and yet the Apostle saith of them , they ar nothing in the world . as they ar idolized they ar nothing ; there is nothing worthy of any regard , much less of any divine worth in them , and in like manner the Prophet of the signes of Heaven , as they are by these Wizards abused to put people into fals fears , they are nothing but meer vanitie ; lying signes void of all truth ; or the signes of the lyers , as Esay termeth them , Esay 44.45 . even like those whose signes they are . And surely since that Mr. Swan himself grants that the Text speaks of Astrological Predictions , such as the Chaldee Wizards then used ; and the Prophet pronounceth those he speaks of to be very vanities ; I see not by what art or flight he will be able to keep them from coming within the verge of those superstitious or lying vanities , as himself renders it ; which the Psalmist professeth to abhor , together with all those that regard , or hold of them ; Psal . 31.6 , 7. more then salts falling towards one , or a Ravens croaking over one , or an hares crossing the way before one , and the like ; which fond fancies , together with those that fear or regard them , he brings within compass of Davids doom , as both deservedly worthy of detestation and hate . And I would gladly demand of Mr. Swan what difference there is between such old Wives tales concerning such fooleries , and all the long tittle tattle , that Mr. Lillie his clients rabblements , and the like of those other of his Tribe , are full fraught with , of a Melancholy Saturn , and a jovial Jupiter , and a furious Mars , and a thievish Mercury , and a wanton Venus ; and fierie and ayerie and waterie , and earthie Trigones ; and dismal houses of death and misfortune ; and a mad Bul , ( for he can be no other ) with an eye hot , violent , fierce , furious , and of evil influence ; ( and what think we , ar his horns then , when his very ey is so fierce and furious ? ) and a mad dog , that maks dogs run mad ; and malignant aspects , that do a world of mischief in the world here below , that is ruled by them . But will ye see the difference between the one and the other ? As Seneca , after Aristo the Stoik , sometime said , speaking of such vanities as many men spent much upon , and were much taken withall , whom he compared to children , qibus ludicrum omne in pretio est , that set much by any toy to play with , Qid inter hos & illos interest , nisi qod cariùs inepti sunt ? What diffe●e●ce is the●e between the one and the other , but that childrens toyes are lesse costly then theirs ? So may we well say here , there is no more difference between these silly conceits that those poor women ar possest with , and those fopperies of the other kind that the Wizards fill their heads with , then between a game at draughts , consisting of a few plain pins or pebles , that may easily be managed , and a game at chesse , consisting of more variety of Figures , and reqiring more studie and forecast , styled therefore by King James a more fashious game , or , if you please , between a Christmas shew , or rude countrey May game , and one of Ben. Johnsons Comedies or Tragedies ; that there is more art and skil , or more state and solemnitie in the one , then in the other ; but both alike Ludicrous games or sports ; both at the best , no matter of truth , but fabulae , as the Latines termed them , fabulous figments and representations , as well the one as the other ▪ there is in these Wizards fantastical conceits a great deal of art and skil to bring them about , and so they are nugae difficiliores , toyes and trifles of more difficultie ; but after all studie about them , and pains taken in them , not unlike those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Galen taxeth , the product of them is but vanity , as the Prophet here informeth us . Yea but Mr. Swan tells us , that it is by consent of all ages granted , that great Eclipses and conjunctions have alwayes had sad events . I suppose I have said enough hereof before , dealing with Mr. Lilie ▪ yet a litle further to Mr. S. here . First , he saith no more herein , then what others long since have averred of those observations and events , from the flight of Fowls , and bowels of Beasts ; concerning which they made boast of experiments of so manie hundred , yea thousands of years . And will no● those old women use the same argument for those their unluckie presages , which yet Mr. S. rejects , that they were and had ben from time to time observed to fall out unluckilie before either he or they were born ; and tel you Storie upon Storie , of one that after an hares crossing him as he rode on the high-way , with the fall of his hors , brake a Leg , and an other an Arm , and an other his Neck ? And will they not bring you as solide proofs , for the rules , that from Erra Pater they hare learned , and do very constantlie and seriouslie observ , concerning St. Pauls and Candlemas day ? And here , I hope I shal not much displease my Reader , unles he be over austere , if I shal fal sometime into a fit of that infirmity , that is so incident to men of my years , to entertain him with a tale . They say Herodote made his History somewhat the more delightful , by stepping aside to tel a tale or two now and then . Not long before my leaving of Lincolns Inne , in the reading time , one that had brought Mr. Reader venison , being an ancient man and one of some fashion , was entertained with some other at Mr. Readers board ; where som table talk falling in about Candlemas day , & a word or 2 cast out by occasion thereof concerning the vanitie of such observations , their old gvest very sagely told them , that he was a Keeper himself , as also had his Father ben before him , and he had constantly observed so far as he was able to remember ought , that on Candlemas day , if the Sun shone out , and it were afaire day , the Deer ( contrary to their ordinary usage ) would keep close in the covert ; whereas if it were a close and gloomy day , they would come abroad and be frisking upon the lawn ; as presaging that winter was in a manner gone , and litle hard weather behind , and that this had also ben observed by his Father before him , as also by other Keepers as wel as himself . Now when I perceived this his relation to take with some of the company , and one among the rest had past his verdict , that there might be somewhat in it : conceiving it no fit cours to debate any further by way of argumentation in the businesse , I thought better as Socrates sometime dealing with the Sophisters of his time , to move a qestion onely to the Keeper ( tho Mr. Lilie tax me for that cours , and would have puzzeling qestions debarred from these disputes . ) I demanded therefore of him , which Candlemas it was , the Popish o● ours which are tenne dayes asunder , on which the Deer were so disposed . and he answering ours ; for he knew no other ; I inferred thereupon , that that would then afford a good argument , to prov not theirs , but ours , to be the right Candlemas day : for that the Deer went not by any Kalender , but by instinct . It was soon perceived what the Demand and Inference aymed at ; and the businesse was instantly at an end ▪ But what frivolous fopperies will not pass for currant , if tales and stories of occurrencies may be admitted for good proof ? Again , neither is Mr. Swan able to make good what he here avows , and the contrary also to what he affirms , hath by others been averred , as formerly I have shewed . Tho to shift off that , they have devised another trick , by telling us that those Events need not follow them close at the heels ; they may come a year or two after ; when they shall please to assign them ▪ that endued them with this facultie , and gave them this power : and so come they earlier or later from them they proceed . But lastly , it followeth not , such and such things came after them , and therefore were either portended by them , or proceeded from them . When as by other causes they either might be , or apparently were produced : whereof more , when we shall come to Pericles , and the Solar Eclipse in his time . To conclude , as Tully saith of a Philosopher , so say I of a Divine ; It is not a Divines part to ground a truth , especially in matter of faith , upon the testimony of such witnesses , as may by peradventure speak true , or through faltinesse fain and fail : by reasons and arguments matters must be proved , not by events ; such especially , as any thing almost may be made good by . and with that of the Lord Howard , in his Discours of Blind Prophesies , Vntil a man can as wel produce a certain reason to make his guesses good , as score up a register of blind events , we may rather commend his luck then his learning . But we shall have a Testimony beyond all exception , and that arguing not à posteriore , from the Events , but à priore , from the first cause and ground of this use and office of the Stars . for the Scripture , saith Mr. Swan doth not speak in vain , when it saith , concerning the Sun , Moon , and Stars , Let them be for signes as wel as for seasons , dayes and yeers , Gen. 1.14 . I will not stand long to qarel with Mr. Swan about his rendring of the Text , thus , Let them be for signs as well as for seasons , dayes and years . The words are precisely , Let them be for signs and for set seasons , and for daies and yeers . Nor will I pres the version of Junius and Tremellius , who render it , Sint in signa & tempestatibus & diebus & annis , Let them be for signs , both for seasons , and for dayes and years : tho the version be not improbable : such use of the copulative that it reqires , being very freqent in Scripture ; as Esay , 4.6 . from storm and from rain , that is , from a storm of rain : on which place see more instances of the like . So Matth. 3.11 . He shall baptise you with the Holy Ghost , and with fire : that is as most Interpreters , with the Holy Ghost like unto fire , ( of which yet more else where ) not as Mr. Swan here as well with the H.G. as with fire : So certainly , John 3.5 . Vnlesse a man be bred of water and the Spirit , that is , of the Spirit in Baptism by water represented . nor dare I say , whatsoever Mr. Swan may , as wel of water as of the Spirit . Now this their version admitted , and it may be doubted whether Mr. Swan can refel it ; it will clearly sweep away all those his superstructures of such and such either Events or Effects , that are founded thereupon . But we wil admit Mr , Swans Version without further debate . Take we the Text as he renders it ; will it thence follow that the Scripture should speak in vain , when it saith of the Sun , Moon and Stars , Let them be for signs , unles the great Eclipses and Conjunctions had alwayes sad Events ? for upon that account is this inferred by him . Pag. 19. Yea but , saith Mr. Swan , they could not be signs to us here below , ( and to whom else unlesse to us ? ) If they signified foreshewed or spake nothing to us , by their motions , configurations , risings , settings , aspects , occultations , eclipses , conjunctions , and the like , And this he sets on , to put the more strength into it , by a qeint nicetie from Psal . 19.1 , 3. wherein he so much pleased himself , that he repeateth it again , Pag. 23. For in the right consideration of that Psalm , ( saith he ) there is a double speaking to be observed ; the one for God in the first Verse , the other to men , at the third V. that is , ( as where in the second cours it is served us in again ) to Astrologers . for this latter language is Astrologie , not the former ; as before you heard from him . But first , is not this enough to make them signs , not in vain , but truly and deservedly so termed , if they signifie and declare unto us the might , majestie , glory , wisedome and excellency of that God , that made them and setled them in that transcendently admirable constant state , order , course and entercourse for the benefit of the creature here beneath , wherein to this day they continue ? but of this further also hereafter . 2. What reason can be rendred , why the Voice spoken of in the third Verse , should not be the same , that was generally propounded in the first Verse , illustrated more particularly by one speciall branch of it , in the second Verse , and the vast extent of it , in the third ? 3. As himself reasoneth , If they be signes , then they signifie and speak somewhat , and to whom but to us ? So here , if they speak for God , they speak to some body for him ; and if to any , to whom but to us ; whom God ( saith Mr. Swan ) hath given a loftie countenance to look up unto them ? And if to us , why not to mankind in general ? or why to Astrologers onely ? Or lastly , ar there such Wizards as our Astrologers in all parts of the world ? for they are the onely men , that understand the Stars language , as Mr. Swan informs us . 4. That they should not be signes , unles they should foreshew somewhat ; and much more , unles they should portend some sad matter , is a very weak and sandy conseqence , as by instances not a few bath evidently ben shewed already 5. If the Sun Moon and Stars be Signes , doth it thence follow , that all their particular motions , meetings , configurations , aspects , conjunctions , oppositions , risings , settings , &c. be significant , and portend some new matter ? The Tabernacle was a sign , as was also the Temple , Heb. 10 1. but can it thence follow , that every loop , or tach , or pin , or stake , or socket , or cord , or curtaine , and the length , and bredth , and depth , of each , or coupling of them one to another , or distance of them one from another , or situation of them one against another , or taking of each down , and folding of it up when they were to remov . or unfolding of each again , and setting it up , when they were to make some stay , were all therefore significant also and mysterious ? that men should imploy their wanton wits ( as it were to be wished that some did not ) in picking strange matters and deep mysteries out of each of them . Or because the Paschal Lamb was a sign , and represented Christ , 1 Cor. 5.7 . doth it thence folow , that its fleece signified one thing , and its hoofs an other , and its ears a third , and its eyes a fourth , and its purtenance a fifth , and its posture in the dish , a sixth , and so forward , with fore leg and him leg , and right and left eye , and ear , and nostril , and legs , and the like ? What we find in Scripture noted as symbolical in it , that with good ground we deem significant . And what we find in Gods Word noted as significant in these celestial creatures , that may we warrantably conclude to be such , and so far forth significant as it informs us , or strength of reason thereupon grounded shall lead us . As for configurations being meer contrivances of mans fancie , to what end soever at first framed , or to what other good purpose soever still retained , for the better observation of the motions rising and setting of each of them , and the distinguishing of them one from another , to mak mysterious signes of them , or attribute ought to them , in regard of such Figures as mans fancy hath framed them unto , what can it be les then meer superstition and a palpable abuse of them ? Can not the Sun , Moon and Stars speak unto us , unles they speak unto us by al these particulars ? Lastly , do not the Stars speak at all unto us , unless they speak to us in the Wizards language ? This is just like to the Patrones of Popish superstitions , and of that monster more particularly of Transubstantiation ; who because they find the Sacrament of Christs body and blood oft termed a Mysterie , and a great Mysterie in the writings of the Ancient Fathers , would thence conclude it to be a Miracle , or a miraculous Mysterie , such a Mysterie as they would have it to be . For so doth Mr. Swan reason , and Mr. Lilie before him ; The Sun , Moon and Stars ar signes : therefore Fortune-telling signs , foretelling the ruine of Kingdoms and States or such signes as we Wizards will have them to be . But this is to reason a genere praedicato ad speciem statuendam , A Mysterie ; and therefore a miraculous Mysterie ? A signe ; therefore a prodigious or portending signe : as if one should thus reason ; A man is an animal ; and therefore a bruit : or , An asse is an animal : and therefore a reasonable creature . And as we therefore answer those Romish Factors , that the Sacrament of Baptisme is a Mysterie , and yet not a miracle ; the Element of water in it is mysterious , yet no miraculous matter . no such essential change in the one , as from the word Mysterie they would infer in the other . So may we justly return the like answer to these Wizards and their Factors , that the Rainbow , Circumcision , the Passover , the Sabbath , divers other were , and our Sacraments ar Signes ; and yet neither such prodigious or portending signes , as from this term given them , or office thereby assigned them , they would conclude these to be . But we will take Mr. Swans argument , and trie what use we can make of it . The Stars were not signes , if they did not speak somewhat . To which I ad , that it is sufficient to proov them Signes if they do speak some what ; as it is enough to make letters and words signes , if they signifie somewhat . But the Psalmist saith , they speak somewhat , and telleth us withall what somewhat it is that they say . the stars therefore may be signes , tho they speak no more then what the Psalmist saith they do ; rho they speak not such a language as Mr. Swan and his Clients would have them to speak , and rack Moses most unreasonably to make him say that they say . Communi omnium idiomate ( idiotismo , we may ad also ) loquntur , saith Calvin speaking of this place ▪ They speak in a language that all may understand . These mens Astrologie therefore is not , as Mr. Swan before told us , the stars language : for Mr. Swan himself telleth us in the very Front of his Book , that few understand that : and yet hath the same man the boldnesse to say , thus they work and by their working they speak to all those who will but lend an ear to hear them . But these men , tho they be not able to make out from this Text , so much as they avow , and would thence conclude , concerning the Voice of these celestial Creatures , as portending and threatning such dismal matter as they would have them to foreshew ; yet would they from hence infer and enforce upon us matters of an higher nature and greater concernment , to wit , that they do not onely portend such things as events , but produce them as effects . And here Mr. Swan to ty us fast hand and tongue , that we may not once hiscere , open or stir against what he propounds , tels us ; that It is an axiome so firmly grounded upon experience , that all the world will never be able to confute it , that the Lights of Heaven work upon the inferior world ; and the vertues and powers by which they work were at first Divinely stamped in them , ( where , if not here by this Word of God in the Creation of them ? ) and are elsewhere called by the name of influences ; ( of which term in his du place ) and that even to the subversion of States , change of Common-weals , Translations of Kingdomes , with change of Lawes and Religion . But , Sir , let your Axiome be never so undeniable , such as all the world can not refute : yet ( qid dignum tanto hiatu ? ) your Argument thence drawn to conclude what it should proov , is so sillie , as that not some exqisite Sophister , but any punie Sophumer may at first sight discover the feebleness of it . For let your Argument be drawn into a syllogistical form , and what will it be but this ? [ The Lights of Heaven work upon this inferior world . But the Sun , and Moon , and Stars are the Lights of Heaven . Ergò the Sun , Moon and Stars work upon the inferior World , to the subversion of States , changes of Common-Weals , Laws and Religion , and Translations of Kingdomes , &c. ] For who seeth not , if he have but his eyes in his head , that there is much more in the Conclusion then is to be found in the Premisses ? Or thus if you please ; [ The Lights of Heaven work upon this World by a power stamped at first upon them by God : But the Sun , Moon and Stars ar such Lights ; Ergò they work by such a power , to subvert States , and translate Kingdomes , to make new Lords and new Laws . ] And is not this think we an irrefragable Argument ? or were it not worthy rather to be hissed out of the Schools ? But thus we have at length the ful latitude of these mens interpretation of Moses his words , or Gods rather by Moses recorded ; [ Let the Lights of Heaven be Signes , not onely to foreshew , what men bred and born under them shall be and shall do , and what evils shall betide them in life and in death , and to portend Rebellions and Ruines of Kingdomes , States and Churches ; but efficacious Signes so to work upon men , as to make them thievish and lecherous , and disloyal , and furious ; to make them subject to many miseries and disasters in their lives , and to bring them at length to such and such evil ends ; and upon States to stir up people to sedition and Rebellion ; and to subvert and utterly overthrow them , change their fundamental Laws , and to remov the Religion professed formerly among them . ] All this and much more then this they ascribe to the Stars : and when we demand , where they find that God at first endued them with this power , they deem it answer sufficient to tel us , that God himself when he made them , said , Let them be for Signes . Is not this I say , non sanguinem elicere , but saniem exprimere ? to wring Scripture , not until they make it yeild blood , but untill they sqize out of it such rotten stuff , such purulent matter , as a man would wonder any Christian soul should not abhor ? Mr. Swan did forecast , what would here be objected ; to wit ▪ that the Word of God tels us , that its God , not the Stars , that disposes Kingdoms and States , Prov. 8.15 , 16. that sets up and puls down ; Psal . 75.7 . that , as Daniel told Nebuchadnezzar , rules the Kingdomes of men , not leaving them to the disposal of the Stars , but giving them to whom he pleaseth , Dan. 4.25 . To this Mr. Swan returns a long laci●ious answer , winding and turning to and fro , as a Hare in chase to elude the the Hunts-man and his Hounds . The sum of what he saith , in short is this ; that It s one thing to so dispose of Kingdomes , as to translate them to another Nation ; another thing so to dispose of of them , as they who live in them to be punished for their sinnes . Which distinction of his , what it makes for his purpose , a better head then mine must tell . For God , he grants doth the one as wel as the other , and doth he not for mans sins as well the one as the other ? See Deut. 9.4 , 5. or do not our Astrologers ascribe the periods of Kingdomes to the Stars ? or have the Stars any regard to the goodnesse or badnesse of a people , working as these Wizards , and their Patrons tel us , in a natural cours , not in a moral or arbitrarie way , as well in the one as in the other ? 2. To omit what he returns to an Objection of his own framing , that God works alwayes extraordinarily in such cases : ( which no wise man I think , wil or did ever avow ) that yet the signes of Heaven have their working also , and ar serviceable to God in these . Which what is it else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , principium p●tere , to bring us back to that which was in qestion at first ; and to prove what he would have , by that which is under debate ? Besides that the qestion is not , whether God by a miraculous way make use of any creature to effect thereby , what he pleaseth , but whether these celestial bodies have an innate power to effect such strange alterations in States , as our Wizards attribute to them . I might demand of him where in any authentical Record , he he finds that God ever made such use of the Stars . For who almost would not smile to reade to this purpose alledged , that of Asaph , Psalm . 50.4 . He shal cal to the Heavens from above , and to the earth , that he may judge his people . that is , to hear the debates , and decide the con●roversie between him and them ? For did not Esay , chap. 1.2 . and Moses before him , Deut. 30.29 . and 32.1 . cal Heaven and Earth to hear the controversies between God and his people , and to bear witnesse what was to pass in way of plea and allegation on Gods behalf against them ; implying thereby what they might doe and would doe , were they apprehensive of such affairs ? See the like , Jer. 2.12 , 13. Mic. 6.1 , 2. And might not that man deservedly be derided , who would thence conclude that the stars had ears to hear , what God or his Prophets there said ; as well as the Jewish Masters , who with some great Heathen Writers , from Psalm . 19.1 . assert them to be rational creatures ? or that should from the places before designed out of Moses , Asaph , Esay , Jeremie , and Micah , maintain as much concerning the mountains of the earth , and the earth it self , as these men would hence gather concerning the Stars and the Heavens ? As litle to any purpose for proof of the point in qestion is that other instance from Deboraes words , The stars in their courses fought against Sisera , Judg. 5.20 . For first , if Rhetorical flourishes be made matter of Faith , and Allegorical expressions strained up to the highest piteh of proprietie , we shall soon frame a strange and monstrous Body of Divinitie , and make Scripture story little better then a Popish Legend , or a Jewish Talmud , which by such means is grown up to a main mass of fabulous and ridiculous relations . Will any be so absurd , as because David one while complains that He stuck in the mire where he found no footing , Psal , 69.20 . an other while praises God for drawing him up out of the miry clay , Psal . 40.2 . Therefore to imagine , that David sometime like to the Romane Marius , lay hid in a bog , from whence God in safetie drew him out ? Or because God threatens the Israelites by Amos , chap. 8.9 . that he would cause the Sun to set with them at noon tide , and darken the earth in the clear day ; can it thence be concluded , that some great Eclipse of the Sun should fall out on that day , wherein the judgement then threatned should be inflicted ? or as some groundlesly , that it should be a Prophecie of that obscuration of the Sun at the time of our Saviours suffering ? Matth. 27.45 . or when God saith of Babel , that at the time of her fal , Esay , 13.10 . as if the Heavens should wear blacks for her , The stars of Heaven , and the constellations thereof shal not give their light , the Sun shal be darkned in his going forth , and the Moon shal not cause her light to shine out ; who understands not , that the meaning in both places is other then the proprietie of the letter imports ? to wit , in the one , that in the height of their prosperitie and jollitie they should suddenly be surprised with anxietie and distresse , that should dash all their glory , and mar , yea utterly damp all their mirth : in the other , that they should have no more joy or comfort in ought , albeit they had Day-light , or Moon-light , or Star-light ; then as if the whole Heaven over their heads were totally darkned , and those glorious Luminaries all utterly extinct . Take one place for all , wherein most Interpreters agree , and against which there can be no exception . It is said , Rev. 6.12 , 14. Vpon the opening of the sixth seal , there was a great Earthqake , and the Sun became like a sackcloath of hair , and the Moon became as bloud , and the Stars of Heaven fell down to the Earth , even as a Fig-tree casts its green Figs when it s shaken with a mightie wind ; and the Heavens went away like a scrole , when it is rolled up together ; and every Mountain and Iland were removed out of their place , &c. much whereof is borrowed from Esay , 34 : 4 , and is all spoken as the most and best Interpreters unanimously agree of that great and strange change , that was wrought in the World , upon Constantines conversion to the Christian Faith , the abolition of idolatrie generally before professed , and the profession of Christianitie setled in the room of it ; together with the consternation of the Pagan partie , that so possest the minds of men great and small , high and low in all parts , as if the whole world had ben turned upside down , as the Cynik said it would be shortly after his decease , and willed them therefore to bury him with his face downward ; and as wel the Heavens above , as the earth beneath , had with a most violent concussion ben shaken and removed out of their wonted places : albeit not any of those particulars there recited were in likelyhood literally then effected . For of the last day of the World the subseqent Prophecies will not permit it to be expounded . Now to apply this and the former instances to our present purpose ; when Deborah saith , The stars fought from Heaven , the stars from their ramparts , or terraces , or parapets , or higher works , fought against Sisera ; It is by Peter Martyr , Junius , Piscator , and who not ? after Joseph the Jew , expounded of such storms and tempests , with gusts of wind , showers of hailstone and rain , cracks of thunder ; flashes of Lightning or the like : such as that was in Egypt , Exod. 9.23 , 24. that at Gibeon Josh . 10.11 . and that described , in likelyhood , at the destruction of Pharaoh and his troops , Exod. 14.24 , and 15.6.7 . Psal . 77.16.18 . So vehement and violent , that all the powers of Heaven might seem to concur and joyn together in the encounter with , and the assaults of Sisera and his forces : tho it be not therefore necessarie to imagine , that the Stars had any particular employment in that Action ; no more then the Sun or Moon , or Stars , in those other before described . That some such storm is there intended , is the more probable , in regard of that which is there subjoyned that the river Kishon swept them away ; being raised up and swelling in likelyhood by the abundance of rain , that then suddenly fell . But let us grant Mr. Swan , which yet cannot be proved ; no more then that there ar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ramparts , or terraces , or parapets in Heaven ; that the Stars had such a particular employment in this businesse ; will this ▪ think we , be a sound Argument ? God did sometime extraordinarily , and for ought can be said , miraculously make use of the Stars to defeat some forces : Ergò Stars have an innate power from their original stampt on them by God to do much mischief , and to overthrow Countreyes and Kingdomes . Or may not one upon the same ground reason in this manner ? Christ made use of clay tempered with spittle for the opening of the eyes of one that was born blind , John 9.6 . Ergò clay tempered with fasting spittle hath a singular facultie and innate vertue given it by God , to cure such as are born blind , which Christ doubtlesse well knew , otherwise he would never have made use of it to any such purpose . The one Argument is sure enough every whit as good as the other , and it may evidently shew , what pass they ar at , that ar fain to fly for want of sounder Arguments to such sory . shifts as these . But Mr. Swan proceeds to demonstrate unto us , taking in Sr. W. Ralegh for his second , how Mars , that fierce and furious felow is able to subvert any Kingdome or State. For after a long discours , how the stars work upon elementarie bodies , and so mediately upon mens souls , their minds and their wils ; ( which you must remember , must be according to such faculties , as our Wizards have assigned them : for ye must of necessitie , as Mr. Lilie pleads , grant them their principles , tho they be not able to prove them : ) [ Hence saith he , it comes to pass , that in places where the present state of things is apt to kindle into a combustion , there Mars being powerful in operation , doth sometime sow the seeds of War ; or the Aire being out of tune by bad influences of Planets , causes not onely many sicknesses , but strange disorders of minds , which breaking out into act , do many times disturb States , translate Kingdomes , &c. For when the Aire is distemperately heated , then it is for certain very apt so to disorder and drie up the bloud , as to breed much choler red and adust ; this stirs up to anger , with thoughts of furious and violent actions ; whence War , from War Victorie , from it change of Common-Weals , and translations of Kingdomes , change of Laws and Religion , New Lords , new Laws . Have we not an ocular demonstration of whar was before said , of the Power that the Stars have over Persons and Peoples , Kingdomes and States ? But I suppose we shall not need to borrow great Alexanders whiniard to cut this Gordian knot asunder , any sory whittle will serve the turn . In a word Sir , you beg still the qestion , you presume what you should prov , that which you know is denied , and must stil be denied until it be proved , that the Stars have such bad influences , that is , as before you explaind your self , Powers and faculties stampt in them by God. Now this we deny , and for us to deny it , is enough . You that avow it , mvst prove it . And this Mr. Swan will as well be able to prove , as Mr. Lilie his Client , that the good Angels told holy men so ; or Mr. Johnson his Antagonist , that God told it to Adam . Now this barely denied , cuts clean away the dependance and consecution of all that follows after and is inferred thereupon . Here therefore we might justly without more ado set down our rest , and ease our selves of further labor : Howbeit to manifest the impietie of this groundlesse conceit , and the frivolousnesse of these specious pretences , we shall take a little pains to wade somewhat further in discussion of these their Assertions . First therefore , whereas Moses tells us , and God himself by Moses , that God at the first made all things good , yea very good , Gen. 1.30 . Yet Mr. Swan and his Clients tel us , it is not so . God created some stars and Planets with a malignant power stampt in them by their ascendencies , conjunctions , aspects , and eclipses , &c , coming as constantly and certainly at set times , as day and night , sommer and winter , by that cours that God entred them into at first ; and working as necessarily , as fier heats and burns , where it meets with combustible matter , to instil into Adams iss● that should be bred and born under them , yea or live under their pretended regiment , whether he stood or fel , a vehement inclination , and strong disposition in some to furie , in some to folly in some to thievery , in some to lecherie , and the like : as also to produce plagues , seditions , insurrections , changes of State and Government , and the like epidemical evils , in those Climates and Countreyes , unto which they have special relation , without respect to any notorious wickednesse , or haynous delinqencies reigning in those regions . Now consider we seriously , and sadly withall , what an height of impietie this may raise up mens spirits , prone enough by nature to entertain and imbrace any conceit tho never so vain tending thereunto . For when any such judgement in an excesse more then ordinary , of mortalitie , famine , war forain or intestine , shall befal a people , and Gods faithful Ministers shall enform them , as Paul those at Corinth , 1. Cor. 11.30 . that such evils befal them for such and such sins , as they observ to be rife with them , and to reign among them ; may not men trained up in these Schools , and drencht with these Principles tel their Teachers , that it is a fond and frivolous fancie , to tel them , that these evils befal men for their sins ; for that these things were in the cours of Nature necessarily produced by the Stars , and must needs therefore in their set times as certainly come , as the Sun keep his cours , whether men did well or ill ? Ye see , what a prone and plain path to impietie and contempt of Gods judgements , is paved out by these dreams and dotages , and made not slick and smooth onely , but even steep and slipperie , to work the downfall and breakneck of mens souls . What Engine more efficacious could the whole Court of Hell devise , to keep men from repentance for their sins , when God by his judgements cals upon them for it then this ? Which we may therefore deservedly deem to have come out of the Divels Forge ; for this end and purpose there contrived , by holding men in impenitencie to help to fil Hel. 2. We might demand of Mr. Swan , who made that third Planet Mars , so powerful in operation , and of so bad influence , as wel as of his Client Mr. Lilie who hath made that fixed Star the Buls-ey to be so hot fierce and furious . It was those in likelyhood that so Christned him , and dedicated him thereby to that furious deitie . God , we are sure of it , never so named him ; nor , that can be proved , ever gave him such power . 3. Mars , saith Mr. Swan , works thus in such places , Where the state of things is apt to kindle into a combustion . and doth not Mars by his innate power , and powerful operation over mens genitures from their very birth design and dispose them thereunto ? Or doth not your Client Mr. Lilie tel us that the former Eclipse of the Moon that we had the last year , being in the begining of Libra a turbulent and evil signe , and its greatest obscuration falling near or fully in the seventh House , is without doubt the forerunner of many tumults and desperate designes , that shall terminate in the blood of those that contrived them ? and that without any such proviso , where a state is apt so to kindle ? Yea may we not wel say , that these mens predictions ar fit matter to kindle men into combustions ? Since that from a multitude of instances it may be made evident , that by such courses , people have ben incited and animated unto insurrections and rebellions , that which Agrippa sometime minded Augustus of . 4. If by such means , to wit , of overheating mens bodies , breeding abundance of Choler adust in them . Mars is wont to produce War and change of States , and the like ; VVhy should we not have VVar and a change of State , so oft as we have any extraordinary scorching hot Sommer ? For from the same causes why should not the same effects flow ? yea according to this deduction , the danger of change in States , should arise from none but such as ar cholerick and hastie ; whereas it proceeds rather oft times from close and reserved persons , men of a divers constitution : whence it was that Cesar said , He feared more : hose meager pale fellows Brutus and Cassius , then Antonie and Dolobella . 5. If the Efficacy of the Stars hang upon such loos links , as the long chain , ( the longer , and the more links , the weaker ) of Mr. Swans sorites consists of ; how uncertain must his Clients Predictions all of them proov ? which yet with such confidence they are wont to give out , as hath formerly ben shewed . Mars doth sometime sow seeds of War , ( not ever belike then . ) and , Disorders of mind breaking out into acts do many times ( not at all times ; or necessarily then ) either disturb States , or work some unlucky disaster ; ( but not unless they break out into action ; nor then this or that disaster more then any other ; ) and again , Choler adust stirs up anger : ( but not necessarily , unless it be stirred ) and anger breeds War ; ( and so oft as men ar once angry , must War needs ensu ? ) and , from war comes victory ; ( not alwayes neither : how oft do forces come off with eqal loss on either side ? ) & from Victorie proceeds change of Common VVeals and translations many times ( not alwayes belike then ) of Kingdomes . But how many fights may there be , yea and victories too on either side , between State and State , ( I spare instances ) and yet no change of State with either ? And what an heap of Inferences are here packt and patcht up together to make up Mr. Swans Sorites ▪ no one whereof hath any necessary . connexion with another ? for men may have store of Choler , and yet not be angry ; be angrie , and not not fight ; fight , and not overcome ; overcome , and not change State , or translate Kingdom . Whereas in a Sorites , if any one link fail , the conclusion is of no force . So that we may well say here as Plinie in somewhat the like case , Solum inter ista certum est , nihil esse certi , there is no certaintie of ought in these things , but that nothing is certain . 6. If the Planets work for the subversion of States by no other way then this , how is it that Mr. Swans Client tels us in his New Ephemeris , [ That when Saturn is got into a Regal sign wherein he hath no right of Dominion , he stirs up in the minds of many men in the Regions subject unto that Signe a desire to rule like a company of Kings and Tyrants , and to back their crooked actions by force , power , impudencie , and a kind of severe reverence of their Persons , while they mind onely a continuation of War for maintenance of their present greatnesse ; and they that govern regard more the fi●●ing and cramming their purses and coffers with gold and silver , then the business and common good of the Nation : at which time there will be much breach of trust ; — the Air dark and dry , and much cold wether ▪ ] and all this not from the constitution of mens bodies , but from the Regalitie of the Signe . Where , Sir , you see the Planets and the Signs , working another way , and in another manner on mens minds then you tel us ; and causing disturbances as well in cold wether as in ho● . And again in his Dark yeare , pag. 8. [ That Saturn and Jupiter doe change and overturn many humane affairs , and do work diversly therein when they change from one Triplicitie to another , and that having ben for some 200. yeers in the Waterie Triplicitie , they are now entred into the Fiery Triplicitie , and will therein continu for almost 180 yeers ; during which time , as Water and Fier ar contraries ; so the Actions of these times to come wil be qite avers to what was in those times past . ] So that Mr. Swan must invent some new way to shew , how those his imaginarie Rulers of humane affairs do subvert and change States , as wel in their waterie Regiment , as in their fierie Reign ; as wel by rheumatik and phlegmatik humors , as by superabundance of choler adust . Little pleasure therefore in fine hath Mr. Swan done his Clients by all this his long discourse , and the sandie chain of his sory sorites consisting of so many links , not one of any necessary coherence or connexion with an other . For suppose we should , to do Mr. Swan a pleasure , grant him over liberally , as much as he here presumes , and would either crave of us , or obtrude upon us , to wit , that the Planets by some malignant qalities do work upon mens bodies , and by this means also disturb their minds , and so make them to do such and such things . Yet would this be sufficient to justifie that Art of judiciary Astrologie or Astromancie rather , which he hath here undertaken to defend ? How many courses ar there by these Wizards his Clients generally professed and practised , which this his Argument drawn from the Celestial creatures working upon Elementary bodies , and by mens complexions or constitutions upon their souls and minds , will not reach ? And first here , how came it to pass , that Mr. Swan forgat the principal Occasion of his present Discours , the matter of Eclipses ? VVhy did he not as wel undertake to demonstrate from the grounds of Nature , and those irrefragable , that these Eclipses have such an innate power in them to produce such terrible Effects , as his Clients ascribe to them ; as that Mars , that unruly and turbulent Planet by disaffecting mens bodies to distemper their souls , and so disturb and subvert States ? But the task belike was too difficult for him to undertake : or els he was loath , as Whartons whipper , of his friend Mr. Lilly , by such dealings to make his people as wise in these matters as himself . The present Occasion of the next dayes Eclipse , for which the Sermon was prepared , one would have thought should have reqired this rather then that , concerning which his peoples thoughts were then wholy taken up ▪ without regard of Mars , a Planet it may be , that the most of them never heard word of before . Besides , there is an other matter of much concernment ; for it is a principal pillar , on which the support of his Clients Trade mainly dependeth ; to wit , the Cognisance of Qestions ; which tho ( saith Mr. Lilie ) Many have no conceit of , and suppose Ptolomey did not approve ; yet if the Centiloqium be his , the Qestion is ended : but whether he did approov or no ; if Art since his time have found out more then he knew , ( all Astrologie was not buried with Ptolomey ) it is not to be rejected . And indeed , what ever ground there be for it , as a young Attorney sometime that went very brave , above the most of his rank , being demanded how he could maintain such apparel , made answer ; that He maintained not his apparel , but his apparel maintained him ; ( what thereby he ment the Satyrist wil shew ) so this here must be maintained , because it maintains them . The businesse is this ▪ their Clients repair to them when they have lost Linnen , Pewter , Plate or ought else , to know what is become of their goods ; a Mans servant is run away from his Master , and his Master would fain know which way he is gone ; a man hath a mind to a woman that may be his wife , and he would know , whether he be like to obtain her or no ; a woman that hath a suiter , whether such a match will be succesful ; one intending the Sea , whether the voyage will be advantagious ; some that have friends or other relations abroad at Sea , or in forain parts , for these and the like purposes repair for resolution to Mr. Lily , he acknowledgeth as much , he takes rheir money , and tels them somewhat what he pleases ; and sometimes ( he saith ) he gives them satisfaction , and sometimes he erres . but their moneyes he hath , and that he is sure of , howsoever it fall out , or fare with the parties from whom he hath it : it is just with them , as it is usually with those that for stoln goods repair to your Newgate-Birds ; and thereby for the most part they do but make some further addition to their former losses : and hereof therefore he may say , as the Parasite or cogging knave in the Comedie , Hinc qestus no●is est uberrimus , by this cheating course our greatest gain comes in . See Mr. Miltons Figure-caster . I forbear to relate what notorious peices of knavery ar reported to have ben practised under pretence of this Star-advice in contriving of matches , and bringing of them about by setters made use of for that purpose , money for advice being taken on both sides ; because that will justly be deemed a gross abuse of the pretended Art ; or to rip up such aspersions as by some Mercuries have herein been cast upon Master Lilie , because I deem Mercuries and Merlines both of a like credit . I shall onely enform you , in what form or manner Mr. Lilie by his own confession is wont to proceed in entertainment of his Clients and Customers in these cases , and one head to shun prolixitie , shall serv for all ; which also , that we may not wrong him , you shall have in his own words . [ Our manner of dealing is thus , one loses somewhat ; and every man would willingly have his own again , or know which way or by whome it is gone . He comes to us and asks our advice , if we can help him to it again : this , I confess , is the ordinary qestion and manner of proposall . I think no man ever warranted the goods again ; that can not be done . ] ( That no man ever did warrant it , may justly be doubted ; but unless you put them in good hope of it , your custome would soon fail ) onely thus much we do ; we erect our Figure , and give answer , whether man or woman did the fact , their qalitie and shape , domestical or not , to what part of Heaven the things are carried , the probabilitie of being obtained again or not . and the like you may conceive of the rest of the qestions or proposals before mentioned . and all these things in a Natural way from the Stars , for in all this he assures us that he makes no use of ought , but of Nature onely . Now here if Master Swan can come in at a dead lift , and make it appear how by Natural courses all these matters may be effected , and from such irrefragable Principles as he talks of , or reasons thereupon built , and thence necessarily deduced , sound proof may be made , that by contemplation of the Stars and the situation of them . either at the time of the thing done , ( which commonly is unknown ) or of the qestion moved concerning it , Mr. Lilie or any of his complices can frame such judgements , as he here confesseth they do , he shall do him and them Knight-service , and to make use of Mr. Lilies expressions , Erit illis magnus Apollo . Which until he , or some other of their Advocates shal do , both he and the rest of his consorts ar in danger justly to be deemed no other then a Crew of cheating companions , or such as work with damned Spirits . And this they have the more need of Mr. Swans help in , because it is the most advantagious branch of their trade . I remember , when during my employment at Lincolns Inne , I lodged in the vacation times with a friend and kinsman in the edge of North-hamptonshire , there abode not far from thence , but in Buckinghamshire , one Master Sandie a Minister , withall professing Physick , of the same kindred and familie , it may be with that grave , reve●end , and profoundly learned Doctor Napier , for matter of Astrologie incomparably beyond all the Schollers of other Nations that ever Master Lilie was acqainted with : For I have heard , that he had a brother Merchant in London , that was called Master Sandie , as he was , but after King James his coming in , being Knighted by him , of Master Robert Sandie became Sir Robert Napier . This man , as I said , professing Physick , when any repaired to him for advice , or he was called out to visit a Patient , used to erect a Figure from the time of the qestion demanded concerning the partie , and thence to conclude for recoverie or death . & being on such an ocsion , the Ladie where I then abode , lying very weak , reqested a visit , to joyn with Doctor Cotta of North-hampton , more to satisfie some of her near friends , then any misdoubt the other had of her recovery , at his accesse thither presently had recourse to his Ephemeris , and after Consultation with that sight , of the Patient , and a little conference with the Doctor , approoved the courses he had taken , advised to continue them , and there might thereby be hope of recovery , hasted away , having taken his fee ; after his return home told some of her friends , that she could not live a week to an end ; which proved otherwise : for the Gentlewoman recovered , and lived many a year after . Now this man demanded by some of his neighbour Ministers , what ground or warrant he had for such a course of judicature ; all he had to say for it , was that He had received it from an ancient Physitian of long experience , and had himself found it very succesful . and that is just as much as Master Swan hath said , for the matter of Eclipses . Lastly , to passe by all other , is not the judgement of Genitures , whereof they are termed Genethliaei , a principal part of this pretended Art ? and doth not the prediction of casual Events grounded upon the Constellations at the time of mens Nativities , which have no relation at all to the Constitutions of the bodie ; possesse a large room , and fill either page usually in their judgements of Genitures ? Nor were it a hard matter indeed to fil up not some few pages , but many large folioes with instances of this Nature . But I will content my self with a few , and those out of one Autor , Rodolph Goclein the younger , ( in whose steps Master Swan treades much ) a stout maintainer of , and sedulous practitioner in this pretended Art and Trade , as the like in other vanities of the same stamp with this . In his Vranoscopie , among many other , in the first place he presents us with the geniture of a young man a Dane , that suffered death for a murther : That , saith he , having erected a Figure of his Nativitie , who could not but see , to be portended by the Stars , from the combination of Mars with a violent Star called the head of Algol ? For the Luminaries having Mars mingled with the head of Medusa ( a Monster which they have given a room in the Heavens ) doth signifie according to our Astrological Aphorismes , ( which must passe for Divine Dictates ) such as ar to be beheaded : ( not hanged then belike ) and our jovial men could not prevail to save him , interceeding for his life , because Jupiter was but weak in his geniture , and in an abject part of Heaven : nor could the VVomen , albeit they also assayed what they could , doe him any good , because Saturn made the mischief the more , being retrograde in the ascendent , and Mars seated in his essential dignitie , &c. An other geniture he gives us of an other murtherer . In this Mars , saith he , culminating in the West with the Stars of Cancer , did strongly signifie bloodshed , and meeting his Horoscope , did besides murther to be committed by him , portend imprisonment for it , which for six Moneths he sustained : yet for this Trigon of the Moon , Mercury , and Saturn and Jupiter then Lord of the twelfth House , great Iovial men interceeding for him , he was at length set at libertie . But to let all the rest passe , concerning his own geniture , whereof he hath drawn a Scheme , he tels us , that certain malignant Stars scituate in the Angle of the Earth , and afflicting the Moon in the qadrate Angle of the West , did portend him great danger by slips and fals from aloft : whereunto he adds , that accordingly he had had two grievous fals , whereby his feet were hurt ; ( some such malignant Stars in likelyhood had Mephibosheth in his Geniture . See 2. Sam. 4.4 . and 9.13 . ) and withall admonishes men very sadly and seriously , not rashly to imagine , that they can escape and avoid dangers , when they have malignant Stars in their geniture so situated : and subjoyns , that unlesse the one of them had ben seated in its dignities , and the Moon supported with the Trigon of Venus , he had hardly escaped with his life . But Mercurie being in his principal essential dignities , conferred on him a Mercurial wit ; ( It was well he made him not a thief ) to which the sextile of Saturn added profound Cogitations , ( such as you see these conceptions are ) and the Sun fervour of spirit ; ( gallant spirits , I hope then all that are born at Noon-tide , if no unluckie Planet crosse it ) Jupiter in the ninth , and Mercurie in the third House , imported journeyes as well long as short . the Signes were all prosperous and honourable , by reason of their beneficial Signicatours ; Mars onely excepted , ( he might otherwise have prooved a brave Warrier ) who being Lord of the ninth House , imported at some time peril by water , which yet else where he imputes to the Moons being then in the signe of Aqarius , and wounded with another malignant aspect ; thus the Stars in the Heavens , it seems fight together , and wound one an other ) which he called to minde , when being wrecked on the Swedish Coast , he hardly escaped with his life ; but the most luckie trine of Venus ( well deserving therefore the title of a Deitie ) to the Moon , and the Moon withall hasting in his geniture to the Sextile of the Sunne , did mitigate many calamities to him . And are not these such fopperies and fooleries as do justly deserve laughter ? Or may we not well deem those given up to strong delusions to believe lies , that give heed to such frivolous fancies as these ? or is all that Master Swan hath above delivered , of any force to warrant such significations and operations enstamped upon the Stars , as this Doctrine of Genitures extends unto ? which out of this Autor I the rather relate , for that Master Swan in his Inference annexed unto his former discourse , takes up the same words and taunting termes used by him against those , that taxe and deride these fond and bold fancies , or refuse to afford them credit . For albeit all that he hath herein produced , be of no force or use to support the main tottering Fabrick of this their groundlesse Art ; yet as if he had done them a stout piece of service , and cleared all their never yet prooved , nor ever to be prooved , Principles , he breaks forth into an Exclamation and Declamation against all those that do not acknowledge the Truth of them , and that deride them much more . All which , saith he , is very plain ; ( and plain dallying and playing indeed ; and yet neither plain dealing : for concealing much of what is by them averred ; nor sound arguing and debating ; for presuming what is to be proved ) and yet there be some , saith he , so full of scruples , that they altogether oppose this manifest Doctrine : ( to wit , that God endued the Stars with malignant properties , when at first he made them ; which must needs be manifest , because himself , his Clients , and some their Patrons so say , ) others so full of self conceit , ( because they relish not all that you and your Wizards say ) and Epicurean security , ( such as God by Jeremie encouraged his People unto , not to dread such vanities ) that they wickedly deride it , ( deride it indeed deservedly ; for it is worthy of derision ; yet not wickedly , no more then Esay , and by Esay God himself did , Esay , 47.12 , 13. ) VVhom we leave ( saith he ) to play the fools with their fond fancies , frivolous frumps , and affected derisions . We well understand your friend Gocleins Language , from whom you borrow all this , but Sir , be pleased to know , that those whom you speak of , some as good men , and as wise as either Goclein or your self , do no more play the fool in deriding the fond and impious fancies of those whom you Patronize , then did Elias in deriding Baals Priests and Prophets ; 1. King. 18.27 . Or Tertullian in dealing after the same manner with the Valentinians , whose fantastical conceits were just as these of your Clients , no lesse impious then ridiculous . But you conceive us to be such , as want rather a little Hellebore to cure our brains , then force of reason by Arguments and Demonstration to inform our judgements . And indeed by this discourse you have sufficiently , yea abundantly shewed ▪ that you so deem of us . For how little force of reason there is in any of your Arguments , to convince any man , that will not renouncing his own reason , swallow down your Principles , admitting them upon your bare word without proof , will ( I hope ) easily appear to any one , not forestalled with prejudice , by what hath ben here returned thereunto . But such a one , Master Swan saith , he thinks was Pericles that great and famous Athenian . he should rather have said , that crackbraind fellow , one that wanted a little Hellebore to purge his brains , and that loved to play the fool with his own fond fancies and frumps . For such they are among whome he ranks Pericles . for which his censure of him , some it may be will deem that himself may need as much Hellebore as all Anticyra will yield . The Story of him he relateth in effect as I have before delivered it in dealing with Master Lilie , the close whereof is , that when upon a Solar Eclipse falling out as he was setting foot on shipboard , the Master of the Ship was therewith much dismaid , he cast his cloke over his face a while , and then taking it away again , askt him [ If he had ben ever a whit the worse for ir : or , as Master Swan renders it , whether it portended ought , which the Master denying , no more said he , doth this Eclipse ; or rather , there is no difference between the darknesse caused by the Eclipse , and that which was caused by his cloke , save that there was a greater body between the Sun and his sight in the one , then there was in the other . ] Now howsoever Master Swan is pleased to taxe this in Pericles that noble and intelligent Greek , as surely an over bold presumption ; yet doth not Master Swans Sentence so peremptorily pronounced so assure me of the eqitie and reasonablenesse of it , but that I dare undertake the justification of him therein , and professe my self to be therein of the same mind with him , especially had he put but some thick cloud , or the body of the Earth , in the room of his cloake . To which purpose , having some neighbours at Supper with me the evening before that expected Black Munday , when upon some speech of the Eclipse , that was to fall out the next day , I perceived some of them somewhat fondly affected therewith ▪ I told them that there would be an other Eclipse , within lesse then 24. howers after it , that would be far greater then it , and would last at least twice as long as it . Which when they wondred much at , I assured them it would so fall out , albeit that their Almanackes had tooke no notice , nor made mention at all of it . In fine , to put them out of their wonderment , I told them , [ We were already then entred into such an Eclipse ; yea had such an one every night in the yeer . the one being no other then a depriving of us of the Sunne-light in part for a while by the intervention of the body of the , Moon passing between us and it ; the other a depriving of us of the same Light totally , for a farre longer space of time , by the interposition of the body of the Earth , between us and the Sunne . And there was therefore no more matter of dread , or dismall presage in the one then in the other . ] Yea but , saith Master Swan , the effects of this Eclipse brought not onely miserie upon his own Countreys and dishonour upon himself , but did put even all Greece under the sad calamities of a long lasting war. And Master Lilie his Client begins his Dark yeer with the same observation . [ It was ( saith he ) as wisely as truly observed by the learned Thucydides , that some yeers before those three and twentie yeers Peloponnesian wars of the miserable Greeks among themselves ; wherein every Citie or Common-Weale of Greece , was in one kind or other engaged ; that those things which in former times there went onely a fame of , tho rarely in fact confirmed , were then made credible , by the ensuing wars of the Grecians one with another . the forerunners of which qarels he sayes were these ; Earthqakes generally to the greatest part of the World , and most violent withall , Eclipses of the Sun oftner then is reported of any former times , great droughts , &c. ] Our first work here shal be , to rectifie the relation , and deliver the truth of the Storie . Thucydides therefore endeavoring to shew , that the War , which he intended to write of , was in divers respects not matchable onely unto , but even greater then any that had gone before it in Greece , whereof any record was extant , saith , that Poets by their Fictions used much to enhance the greatnesse of those Wars whereof they wrote ; and Historians also themselves oft times related many things upon bare reports besides the truth of the things reported . But those strange occurrents before mentioned made this Story the more remarkable , not that were fore runners , as Master Lilie renders him , or , as he saith , went some yeers before , that is but his own glosse ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that did together with that VVar fall in or fall out , ( for the Greek word will bear either , of Master Lilies notions neither ) were not the forerunners , but the concomitants of it , or concurrent with it . But what do I talk to Master Lilie of Thucydides his Greek , who understands not so much as one of his own fellow Wizards Latine , as hath formerly ben shewed . Now among those things that fell out during the time of that War , or that fel in with it , ar reckned up , Solar Eclipses more freqent then in former times : the more in likelyhood then observed in regard of the present state & condition of the times wherein they fel out ; whereof a onely ar by Thucydides mentioned , the one in the first , the other in the eight yeer of that War ; Earthqakes ; whereof one , thar did much mischief , in the sixth , & two other lesse considerable in the tenth yeer of that War : droughts ; and dearths following them , now and then lightly touched . But one of the most remarkable Occurrents of those times was a Pestilential disease ▪ which taking its rise in Ethiopia , fell down from thence into Egypt : then out of Africa strook over into Asia ; whence crossing the Midland Sea into Europe , it arrived at Athens in the second yeer of that Warre ; where it continued for two yeers in great force ; and in the fifth yeer breaking out again , continued about a twelve-moneth ; yet not sweeping away so many as formerly it had done ; the manner of it being by observation , better discovered , and means of remedie and recoverie , accordingly devised and made use of with successe . These Occurrents therefore , as appeares by Thucydides his expresse terms , seconded with his punctual Relations , were Comitants of that Warre ; and fell within the limits of it , not forerunners of it , and that by some yeers forepast , as Master Lilie , or the partie from whom he had it , do misreport and belie that Noble Historian . But with the rest of those Accidents at present we have nothing to do , with the Eclipse onely we now deal . The Effects whereof , saith Master Swan brought miserie upon Pericles Countrey , dishonour upon him , and the Calamities of a long lasting Warre upon all Greece . Where I might aske Master Swan what dishonour it brought upon Pericles , who lived and died in high repute . It is true , that after the VVarre was begun between the two prime States in Greece , jealous either of others greatnesse , having now found occasions to picke Qarrels either with other , and the Spartanes having invaded the Attike Territories , Peticles perswaded the Athenians to sit qietly , fortifie the Citie , send out onely some to make light skirmishes , and intercept their straglers , but to bend their main Forces by Sea to invade the Spartanes and their complices , which would make the Enemies Countrey the seat of VVarre , and enforce them to call home their Forces . To which purpose himselfe in Person set out with a great Fleet : And howsoever Plutarch saith , that in that Expedition he performed nothing worthie of so great a Preparation , nor did answer the Peoples Expectation ; yet doth Thucydides a judicious VVriter , approove of his Advice ; and affirms that he did more dammage and detriment to the adverse Partie , by wasting their Countrey , before he returned , then to his Countrey men they by their incursion had done . Howbeit the people indeed more sensible of present losse , then of future emolument , and of their private affairs then of the publicke concernment , the VVarre still continuing , began to mutinie , and to exclaime against Pericles ; the poorer sort , in regard of the dammage they sustained , and the difficulties they were driven to in retiring to the Cittie , the richer sort , because their Countrey Farmes were spoyled , underhand inciting the rude multitude to crie out against Pericles , as if through his evill advice they sustained all that they suffered . VVhereupon by the major number of Votes , ( for it was a Popular State ) Pericles was at the present put beside his Command , and Fined in a great summe of money , which he instantly making no reckoning of it , did not unwillingly pay , but according to the mutable minds of the multitude , readie to turn to and fro as variably as either VVinde or Tide is wont , at a second Court or meeting not long after was the same Pericles created the Commander in Chiefe , of all the Athenians Forces : in which Command he continued to his dying day ; and so prudently mannaged the Affairs of that State , that Thucydides , tho a prime Man of a contrarie Faction , by Pericles prevailing exiled , and in that his Exilement writing his Storie , this part of it at least , after Pericles his de●ase , and no partiall Man conseqently in his behalfe , sticks not to affirme , that the swarving from those courses that Pericles had set on foot while he lived , by those that succeeded him in place of Command , but not in Pollicie and prudent disposall of Affaires , brought not disgrace and dishonour onely , but destruction upon divers of them , and utter ruine almost upon that State. VVhich the rather I observe , to shew the grosse partialitie and malignitie of these men , that regard not what they say , or write to the disgrace of those , that have in any kinde descried , or discovered and opposed their Fancies . For why should the Effects of this Eclipse be said to have fallen foul upon Pericles , of whose valour and integritie , prudent and eqall carriage of State Affaires ; Thucydides himself , a Man as well judicious as ingenuous , tho of an other side sometime in the State , and by means of him and his friends for a certain number of yeers seqestred , yet affords a most ample Testimonie , by evidence of Truth evinced ; rather then on Cleo that base turbulent Fellow● , or Demosthenes ( not the Oratour , but another ) that headie , rash and unadvised Commander , and others of the like stamp , who out of by-respects to their own private ends , fed the Peoples vain humours with specious pretences , and while none durst oppose their Proposals , for fear of being deemed Malignants , and Enemies to the honour of the State , put them upon such inconsiderate Designes , as brought not shame and dishonour alone , but ruine and destruction also upon some of them ; Why , I say , should that Eclipses dismall Effects be said to have lighted on him rather , then on them , but because Pericles had manifested his contempt of those superstitious Conceits , which afterward in that very Warre prooved fatall and destructive to Nicias and the forces under his Command , whereof mention is before . Yea , but the Effects of this Eclipse , whether they lighted so upon Pericles or no , brought miserie upon Athens , and calamitie by a long and grievous War to all Greece . Of the Original of that war we have said somewhat before ; & shewed that it was on foot before that Eclips , having ben also some good space of time in brewing and breeding ere it brake out , as Thucydides declares at large throughout his whole first Book , the Preface introductory to it onely excepted . Nor was Thucydides so selie as these men would make him , as to asscribe either the VVar it self , or the continuance thereof unto such occurrents as were but the concomitants thereof . Yea suppose we , that that violent earthqake , and that terrible Eclipse , had both faln out before that war was begun . as it had ben absurd to say of such an Earthqake , or of any Earthqake whatsoever , that it had by an innate efficacy produced that VVar that then ensued ; or that any earthqake hath an inbred faculty , by vertu whereof it is able to produce VVars , as drought doth dearth , yea and necessarily in the course of nature so doth : In like manner is it no lesse absurd for any man to attribute the like efficacie to that , or to any other Eclipse , unlesse he be able to render some reason as wel for the one as for the other . And he that shall consider the occurrences of those times , as they concern the Athenian State , looking on them , not with an Astrological , but a Theological eye , as it behooved Mr. S. to have done ; when he shal have read in Thucydides , an eye witnesse of what he wrote , how far that heavy visitation , that seized on them at Athens , and from thence overspread their whole Countrey , not much afflicting any other part of Greece , a strange contagious disease never known the like before , that weakned them more then the war it self had done ; how far , I say , it had ben from working any good upon them , that the greatest part among them took occasion thereby to break forth into all manner of wickednesse , loosnesse , and licentiousnesse , spoiling of others , and rioting with what they gat from others , without fear of divine vengeance or legal penalties : as also what horrible outrages were in the several States and Cities committed ; no place of safety least to any , that was not as forward as others in acting of vilanies ; no regard had of faith or oath , or of relations and tials natural , civil or sacred ; honestie scorned as simplicity , fidelity as folly , clemency as cowardise ; and on the other side fraud cryed up as prudence , perfidiousnesse as policie , force as fortitude , cruelty as courage . This state of things , whoso shall seriously weigh , may with good ground and warrant from Gods Word , yea led by the very light of nature it self alone , asscribe rather those calamities , that afterward during that war befel the main body of Greece , that State of Athens more specially ( the pride and power thereof so impaired and puld down by the Spartan , and they brought so low , that they were enforced to beg a peace in most submisse and base manner ; and to accept it on most dishonourable and destructive conditions , of dismantling Athens their mother City , and Pyreum their haven town , delivering up their whole Fleet , twelv ships onely excepted ; and receiving a new government by thirty such as the Spartane then approved , who by them supported , ruled according to their own lust , without regard of Law or right , and exercised such extream cruelty upon them , that as Cleocritus avowed , they murdred more of their own countriemen within eight months space , then their enemies the Spartans had in ten whole yeers . ) unto the just judgment of God and his wrath incensed against them , for their transcendent excesse of ungodlinesse and wickednesse , not restrained , much lesse reformed , but improoved and enhaunced upon those forepast greivous judgments , then to an Eclipse or two coming in a certain fixed course naturally at a set time , without regard had to any superfluitie of wickednesse or ought of that nature in those times . And I desire any pious and judicious Reader to deem , whether of the two , either are guilty themselvs , or make others guilty of Epicurean security , as M. Swan from Goclein is pleased to speak , those that teach men not to be afraid of a litle losse of Sun-light for a quarter of an hower more then they are of the total want of it for many howers night after night , coming in a known natural way as wel the one as the other ; but to fear Sin , that may cloud the light of Gods countenance towards them , and may cause him to withdraw the bright rayes and gracious sunshine of his favor away from them ; or those who would make them beleiv , that every great Eclipse , coming certainly in a set time , by such a course as God setled these heavenly creatures in at first , draws ever at its tail a long train of inevitable evils by a natural power stampt upon them by God , as sure to ensu , as night folowes the Sunset , and day the Sunrising , and to light upon such people and places and persons as these men have assigned them unto , without any regard of their doing wel or ill . For it is observed by Thucydides , that in that strange infectious sicknesse , wicked wretches , when they saw that it surprized and swept away , as wel good as bad , all sorts alike , they grew to this resolution , Let us get what we can by hook or by crook , by right or by wrong , and make merry with what we have got while we may . and wil not men be prone to make the like inference from these Wizards principles ? These evils attend Eclipses in as certain a course as the Eclipses themselvs come ; and there is no means to escape or avoid them by any religious course or change of life , no more then by any such course the coming of the Eclipse it self ; and it is in vain therefore , whatsoever Mr. S. elswhere tels us , to hope or assay by any such course to avoid them . and so he takes off the edge , and debilitates the force of all his pious exhortations . But pity it was , that Pericles had not some of these Wizards , as had Xerxes and Alexander , to have enformed him , which of the States , the Athenian , or Spartan , was under the Suns tutelage ▪ and which under the Moons , that he might thereby have ben better enformed of the issu of that VVar ; which had his counsels ben folowed , and those courses insisted on , which before his death he advised , might have prooved more successeful to his people , then for want and neglect thereof it did ; who after his decease being encouraged by such miscreants as these , to engage themselvs in a forain war , when they had their hands ful enough at home , wherein their forces miscarried , and their State was thereby exceedingly weakned , were then , when too late , extreamly incensed and enraged against all those that had set them upon that design , and those more specially , that by their vain predictions had put them in hope of good successe ; some of whom also they might the rather curse , because by folowing their foolish , unadvised and unseasonable advices , their Forces ( which tho re infectâ , yet might have ben brought off with safety , as hath ben shewed formerly ) were utterly destroyed . And thus much for the cleering of Pericles from , M.S. his inconsiderate and groundles aspersions , and our selvs from the like , who professe herein to concur with him ; as also to free Thucydides from such false and frivolous relations as M. L. hath endevored to fasten and father upon him , being in truth no other then bastardly brats of his own adle brain . But let us at length , after this long digression , that Mr. S. by Pericles censured , and M. L. by Thucydides misreported have put us upon , return to consider of such further Scripture-proofs as Mr. S. hath produced for the justification of his Astromancie . These virtues and powers , saith he , were at first divinely stamped on them ; and are called in Job 38.31 . by the name of influences . The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , super & fluo , that is , to flow into , or upon ; which derivation implyes thus much , that they must have some object to flow into , or work upon , it would else be nonsense , to use that name of influence . But 1. Sir , you should do wel to tel us , where you find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yea or influence in the Text. the Original , I am sure , hath none of it . nor hath the Greek version any such word at all there . that our English version hath , not influence barely , but sweet influences , I acknowledge . but the epithet rather then the substantive , is suggested by , and deduced from the Hebrew , which hath no more then delights or pleasances . the word is the same with that 1 Sam. 15.32 . used there of Agag . howsoever the Jewish Doctors some of them ▪ by a transposition of letters , a trick with them not unusual , do in either place render it bonds . Beside , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as your self give the notation of it , should signifie rather a flowing upon , then a flowing into : as in the Lords Prayer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would rather be rendred , on , then in . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as in heaven , so on earth also . Matth. 6.10 . But this is not unlike , what you have elsewhere ; where speaking of Arcturus , in English ▪ the Bears tail , ( for such unruly creatures as bears and buls have they placed also in heaven ) you tel us in your margine , it is a Star so called in Job , as if such a term were found in Jobs text , Job 38.33 . wherein you follow also your Goclein to an hair , who tels us , that the names of Pleiades , Arcturus and Orion are found in Job , and may be retained therefore without impiety or superstition . What the Stars are there mentioned by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or what Stars or Constellations are by those terms particularly designed , neither the Hebrew Masters , nor Christian Writers , do generally agree , nor , I suppose , any the Wisest man living is able certainly to determine . Not improbable is it , that by the delights or pleasances of Cimah ( be the Star or Constellation what it wil ) are ment such delights , or delightful seasons , as the spring of the yeer making its entrance by the Suns neerer approach about the time at which that Star or Constellation ( be it the Pleiades , or what other soever els ) ariseth , is wont to produce . as on the other side by Cesil ( whereof see on Esay 13.10 . ) seems to be understood some such Star or Constellation , at whose appeerance VVinter is wont to come on , that with stormy weather dasheth those foregoing delights , and by frost and ice closeth up the surface of the ground , which the spring had opened before . whence the Month Caslew seems to have had its name , being the first winter Month in those parts . And in like manner Mazzaroth , and Ash , or Aish , seem the names of some Stars or Constellations , the one whereof arose toward the beginning of sommer , the other of Autumn . Not that these Stars did by their appeerance above the Horizon through any innate qalitie or intrinsecal faculty by God stamped upon them , produce those seasons , or those effects and symptomes of the same ; which it is apparent that the accesse or recesse of the Sun , unto and from several parts of the world doth respectively produce : whence it comes to passe , that by reason of his approach or remooval it is sommer to some parts , when it is winter to others , and spring to a third , and Autumn to a fourth ; and so backward again ; but those by their appeerances in Jobs time to those parts of the World wherein he lived , did signifie and give warning of the neer approach of such seasons ; and admonish people conseqently to apply and addresse themselvs unto such works and employments , as in such times were most seasonable and suitable thereunto . So the coming of the Swalow , Jer. 8.7 . and the sprouting of the fig-tree , Matth. 24.32 . argu and signifie the approach of spring and sommer ; but neither of them effect either : and so the Sirius , or Dog-star , doth by his appeerance and continuance with us denote the most unseasonable time of the yeer with us for distemper of heat , and infirmities in mens bodies proceeding from the same ; whereas yet that affection ariseth not from any power of the Dog-star , of which that great Mathematician M. H. Brigges sometime occasionally in conference averred unto me , that in the ancientest times it had risen in the spring , and if the world should continue for a certain number of yeers , the Dog-days , as we term them , would be in the very heart of winter , as they also in some part of the world are at this day : but the excesse of heat in those dayes , is from the continuance of the sun augmenting the heat of the ayer , tho upon his recesse , at that time of the yeer ; as in the same manner , and by the like proportion , enhancing the heat of the day , for some time an hower or two after noon , tho then entred upon and having made some progresse in his declination from the highest pitch of his exaltation with us . And I encline therefore to the Judgment of that lerned Scholiast , who thus expoundeth those words in Moses concerning the Sun , Moon and Stars ; Let them be for signes ; ( to admonish men of the Seasons of of the yeer , and to direct them in their affaires and employments , concerning matter of voyage and tillage , yea and use of physick also ) and for set times , ( for so the word properly signifies , Gen. 21.2 . 2 Sam. 24.15 . Jer. 8.7 . as are months ) and for dayes and yeers . signifying or giving notice of those ; but producing these , as the Moon by her proper motion doth the Months , the Sun by his diurnal and common course the day , by his annual and peculiar cours the yeer . So that M. Swans argument from the word influence is of no force , being not at all in the Text : nor were it there , would it be of any validity to infer such strange malignant influences , as he and his Clients for whom he pleads , would groundlesly fasten upon the Stars . But if all this wil not serve , which is all as light as a little thistle down or a feather , to infer or enforce ought that Mr. S. should proov and would have , you shall have a convincing place , that wil hit the nail on the hed , and strike all ded , and that out of the same Book , Job 9.7 . where God is said to seal up the Stars . And here indeed Mr. S. gives us the words of the Text aright : but with such an exposition , as neither he is able to prove , nor would at all avail him , albeit he could make it good . The sense of the place is , as plain and familiar , so as ready at hand , as is rain-water in a shower . Let the simplest man almost , of any the meanest understanding , read but the whole verse ; To the Sun he saith , ( to wit , arise not ) or , he speaketh , and it ariseth not : he also sealeth up the Stars ; and he wil easily and readily at the very first sight see , that clouding and darkning , withholding or withdrawing of light , is intended as well concerning the Stars in the one branch , as concerning the Sun in the other : It is a plain parallel to those places , Esay 13.10 . The Stars of Heaven , and its Cesilim ( the brightest of them ) shal not give their light : the Sun shal be darkned in his seting out : nor shal the Moon cause her light to shine forth . Ezek. 37.7 , 8. I will cover the heavens , and make the Stars thereof dark : I wil cover the Sun with a cloud ; nor shall the Moon give her light : all the lightsome lights of Heaven wil I darken over thee ; that I may set darknesse upon thy land . and Joel 3.11 . The Sun and the Moon shal be darkned ; and the Stars shal withdraw their shining . It was to the very letter so in Pauls voyage from Jewrie to Italie ; wherein neither Sun , nor Stars , for so many dayes appeered . Act. 27.20 . To cite for this Interpretation a multitude of writers ( which otherwise were not difficult ) would be but a great deal of lost labor , as much as to set up a torch or taper at cleer noon-day light , and to cast some good store of water into the Sea. But let us hear M. Swans exposition . God , saith he , seals up the Stars , when he keeps back the rain from the watering the earth . I will not presse Mr. S. to produce some Autors of note , that in this his exposition concur with him . which yet if either the course of the context did back , or other Parallel passages of Scripture did second , I should not in that regard refuse to admit and embrace . But I desire to be enformed from Mr. S. where the giving of rain is attributed to the Stars , and the restraint thereof to the obsignation or cohibition of them . We read in this very Book of Job in Elihues discourse , Chap. 36.27 , 28. Drops of water the clouds do dril , distil , and pour down abundantly . And Chap. 27.10 , 11. God in watering the earth wearies the thick cloud , and scatters the lightsome , or lightning , cloud as also in Gods own words to Job , Chap. 38.34 . Canst thou lift up thy voice to the clouds , that abundance of water may cover thee ? So Psal . 77.17 . The clouds poured down water . and Psal . 147.8 . who covereth the heaven with clouds , and prepareth rain for the earth . and Eccles . 11.3 . When the clouds be full of water , they empty themselvs upon the earth . and Esay 5.6 . I will command the clouds , that they rain no rain upon it . But I no where find it said , that the Stars pour down rain ; or that the Stars are forbidden to give it , or said to be restrained from yeelding of it . This Interpretation therefore having no strength at all , either from the tenor of the context , or other passages of holy writ , cannot in reason be urged for ground of an argument . Nor again were it admitted , would it help Mr. S. or those whose Advocate he is . For what manner of argument wil this be ? God seals up the Stars , by keeping back the rain , from watering the earth : Ergò the Stars have a power to work upon the sons of men , to dispose them in their genitures , some to one vice , and some to another , to expose them to casualties of divers kinds , and to design them unto sundry sorts of ill ends . Would it not be , as they use to say , to reason a baculo ad angulum , from the cudgel to the corner ? What can from hence be averred of the Stars , that may not as wel thence be concluded of the clouds ? And indeed this place of Job is just in the like manner abused , wronged and wrested by them to confirm their Astromancie , as is another in the same book to assert their Chiromancie or Palmestrie , which Mr. L. so much magnifies , and of which Goclein ( the prints of whose footsteps are in Mr. S. freqent ) tels us , it hath great concent with Astrologie , and the predictions of it are more firm then those of Astrologie are . I rather beleiv both alike . The place alledged in defence of it , is Job 37.7 . which Goclein reading according to the vitious Vulgar Latin thus renders ; Qi signat in manu omnium hominum , ut singuli noverint opera sua . Who signeth in the hand of all men , that each one may know his works . Now howsoever Gocl . acknowledgeth that the place is diversly expounded as wel by ancient as later Divines , ( and that by those of them also who admit the Vulgar Version ) especially , saith he , by those that set light by Chiromancie , ( as if any Divine of note , old or new , Jew or Christian , Papist or Protestant , commenting on the Text made it look that way ) yet if we look to the Original in the Holy toung , as divers very lerned Hebrews , whom he had advised with , had enformed him , it neither could , nor ought to be understood other wise then of the use and signification of the Chiromantical Art. Whereas on the contrary , unlesse we will tear the words away from the Context ; ( which we ought not to do ) and have no regard , either to the common use of the pauses , or the ordinary rules of Grammatical construction , they cannot at all imply , or hold out any such thing ; but as all generally understand those first words , speak of restraint of men from work abroad , & confinement of them to their houses , by such stormy , snowie and showrie wether ; of which in the verse next before ; as enforceth the beasts to betake themselvs to their covert , and keep close there , as it is in the very next verse after this . And Mercer therefore a man singularly versed in the Hebrew toung and Hebrew Writers , saith , that whereas your Chiromantiks would writhe and wrest it to their purpose , eo nihil facit & extra rem est ; it makes nothing at all for them , but is clean beside the matter . And Cocceias , one whose writings generally proclaim him , a man eminently skilled in that language , sticks not to term them stark fooles that dream ought of Palmestrie in that place . Stulti sunt , saith he , qi hîc de Chiromantia cogitant . But this obiter . the word of obsignation , or sealing up , hath in either place a manifest notion of restraint . nor doth the one any whit concern Astromancie ; no more then doth Chiromancie at all the other : which may as soon be found in the Book of Job ; as the Philosophers stone in the Apocalyps of John , where one sometime told that lerned Divine of Norimberg , he had found a promise of it in the term of a VVhite stone , which could be no other then it , Rev. 2.17 . So prone are men to wrest and writhe the words of Gods sacred Oracles for the gaining of credit to any fancy , that they inordinately affect . Yea but it is certainly tru , that the time wil one day come , when the whole world it self shal go to ruine ; before which time there shal be signs in the Sun , and signs in the Moon , and signes in the Stars , Luk. 21.25 . I remember to have heard a Court Preacher in Qeen Elisabeths time , who having made choise of that Text to entreat of , began his Sermon with these word● ; It is no strange matter to have the Sun in the Sign ; but it is a strange matter indeed to have Signs in the Sun. I do not approve such dallying with Scripture . Howbeit I suppose , it may seriously and soberly be said , that it is one thing to have the Sun in this or that Sign , which in regard of the Sign is a matter of no moment ; and another thing to have Signs , that is , dreadful and extraordinary apparitions , coming besides or beyond the ordinary course and nature of the creature , in the Sun , or Moon , or Stars , conspicuous and obvious to every ones eye . Within which compasse cannot be forced , either Eclipses , because coming in an ordinary set cours , and in a necessary natural way , nor conjunctions of malignant aspects ( if any such were ) because not apparent unto any but such , as apply themselvs unto this vain study . But because Mr. S. frames no Argument from hence , we shal so let it passe . Suffice it shall , to have intimated , that the Signs there spoken of are much discrepant from those Signs of Heaven , which we have now under debate . Yea but David saith , Psal . 111.2 . The VVorks of the Lord are great , sought out of all those who have pleasure therein . And as was Davids doctrine , so was Salomons practise , 1 King 4.11 , &c. For he was wiser then all men , then Ethan , and Heman , and Calcal , and Dardo ; and he spake of trees , from the Cedar in Lebanon , to the Hyssope that springs out of the wall ; as also of beasts , and fowl , and creeping things , and fishes , But because all this will not help to make Salomon a member of the society of Astrologers , and a brother of their profession ▪ for all this skil is without their verge , and far beneath the Sphere of their sublimated Science ; yet to fetch him in , that he may grace the Society and Brotherhood of them , they fly to the Apocrypha ▪ and from the Book of the Wisdome of Salomon , falsly so termed , the work of a Namelesse and unknown Autor , Chap. 7. v. 17 , &c. in the person of Salomon , Mr. Swan sings us the same song , that M. L. his Client before sang in the very entrie of his Preface unto his Dark yeer ; I know how the VVorld was made ; and the operations of the Elements ; the beginning and the end , and the midst of times ; the alterations of the turning of the Sun , and the change of the seasons ; the circuit of yeers , and the positions of Stars . ( for which M. Swans Printer hath put in possessions ; he may mend it , if he please , in his next impression ; the Composer , it may be , dreamed of their houses in heaven , that were not , he thought , fit to stand without tenants ) But thus they both ; and so far Mr. L. who tels us , that from the sense of these verses it may be inferred , that the Science of Astrologie , or influences of Heaven , are cleerly intended , and the Art lawful ; else the wisest among mortal men would not so significantly have mentioned the Positions of Stars . for no man can know the operations and virtues of the Elements , except by Astrologie : and a Position or figure of Heaven is needlesse , unlesse from thence a judgment be derived . So Mr. L. But , Sir , you should proov that Salomon ever spake this . and unlesse you be able to make good the authentick Autoritie of your Autor , ( which we well know you cannot do ) who makes Salomon speak more , then he would ever have spoken , of himself ; you may do wel to keep him by you , to talk out of him to those , that wil admit for substantial witnesser , against whom no exception lies , all such Autors as you cite , your Grandsire Merlin , and Mother Shipton among the rest ; and not offer to obtrude them upon those , qi norunt qid distent aera lupinis , that know how to distinguish between gold and copper , or laton , between currant monie , and comical coin , between base counterfait , and authentik records . But suppose Salomon had spoken those very words , that your counterfeit Salomon ( not unlike that counterfait Samuel , 1 Sam. 28. ) here gives him ; yet is your inference thence of no force . for where is there mention of influences in the Text ? So that as the common saying is , Plus habet rubrum qam nigrum . There is more oft in the Rubrik , then is in the Paragraph : so there is more here in the glosse , then is in the Text ; there is more in the Conclusion then is in the Premisses , and your inference therefore is lame and feeble , vain and frivolous . Mr. S. his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and your influences , may both be well returned you with a nevter inventus est : and should it any where else be found , I shall for my answer thereunto , turn you over to what hath ben returned Mr. S. urging that term ; for your arguings are both alike . Yea but , the wisest of mortal men would not so significantly have mentioned , &c. what is that in English ? think we . Some belike speak significantly , and some not significantly , as M. L. now and than ; and Salomon himself also , it seems , sometime elsewhere , tho not here : but be it what it will be , So wise a man as Salomon was , would not in such a significant manner have mentioned the Positions of Stars ; if the Science of Astrologie were not lawful . And who denies the Science of Astrologie , so far as it considers the site of the Stars to be lawful ? But what is that to your Judiciary Astrologie , or Astromancie rather ? ( not unlike to your Chiromancie , its harmonious Consort , Englished by C.G. Wharton , which you so highly extol ) whereby you presume and professe to foretel certainly and undoubtedly ( I give you your own words ) future contingencies and casualties ; which Mr. S. confesseth to be Gods peculiar . And in regard whereof you term your Grandsire Merlins magical and mystical Predictions , whether he took them from the Stars , or had them from the Incubus his Sire , Prophecies : tho they may justly be deemed ( as Erastus wel in defence of Savanarola against Stathmi● one of your patrones ) rather mendacinia then vaticinia . But without such Astrologie the operations and virtues of the Elements cannot be known ; and Anaxagoras , and Plato and Aristotle therefore could not belike know or write ought to purpose of them , because either they were not acqainted with , or did not regard , this magical part of divinatorie Astrologie : and to know the Positions of the Stars is needlesse , unlesse from thence a judgment be derived ▪ such a judgment you mean , I hope , as you and your complices are wont thence to deduce . and so all those observations of those famous Mathematicians , so sedulously versed in the Contemplation of those celestial bodies , and so deeply seen in the Sideral Science , such as were Eudoxus of old , and of late our Mr. Brigges , and other of the same mind with them concerning your Astromancie , are wholy superfluous and uselesse ; because they receiv not , but reject your groundlesse and fantastical judgments . And here any simple Reader may easily discry the selinesse of your Arguments : The Stars had influences , which Salomon knew : ( tho you find no such word either in Salomon himself , or in your counterfait of him ) therefore such influences as we assign them ; to make men and women vitious and of a naughty disposition . and , King Salomon knew the Positions of the Stars : therefore King Salomon was acqainted with and approved of such a divinatorie Astrologie as we professe and practise , in telling people their fortunes , and what misfortunes shall befal them in their life and at death . and , The knowledge of the Posture of the Stars is not useful unlesse some judgment be made by it , or derived from it : therefore unlesse some such judgment as we build upon it concerning casual events to befal people and persons , unto whom we have assigned them such and such special relations . What young novice , or punie freshman , that hath travelled in Logik no further then his Seton , would not be ashamed of such Arguments ? But I suppose Mr. Lilies Logik is much at one with his Greek and his Latine ; which latter is so mean , that he is not wel able to English his own Autors aright , or to speak tru English in Latine terms , as hath formerly ben shewed . And yet ( which may wel be wondred at ) M. Swans Arguments are most of them of the very same stamp , as if the one had taken them from the other . unto whom , leaving M. L. we shal now return . He supposing , it seems , that M. L. had not given us enough of his Alchymie stuff , presents us with some more of it . Wherein Salomons Ape too palpably discovers himself , by vaunting in so high a strain , as Salomons Wisdome would never have suffered him to aspire to , so long as it remained with him ; to wit , inter alia , that he knew mens imaginations ; ( which the Apostle saith , none can do but a mans own spirit , 1 Cor. 2.11 . and Salomon himself , none but God onely , 1 King. 8.39 . ) and all such things as are either manifest or secret . more I beleive , am sure , then any man is able to prove , that ever Adam did . But Mr. Swans inference from it let us hear too ; as much to the purpose as M. Lilies before was . All this , saith he , Salomon knew . and how doth Mr. S. know , that Salomon knew all this , but that Salomons counterfeit , one that never consulted with Salomon about it , unlesse it were as Saul with Samuel at Endor , hath so told him ? whom we are not therefore bound to beleiv , nor Mr. S. conseqently speaking from him . Yea but , saith Mr. S. further , God gave him this Wisedome : which had it ben diabolical and vain he should never have had ; but because it was not , he prayed for it and had it . But Sir , give me leave , I beseech you , to mind you of two old said saws ; The former is , Debile fundamentum fallit opus . A faulty foundation wil fail the fabrik built on it : and a qaggie ground wil bear no weighty work . This is too sandy a foundation to bear up such a frame as you would build upon it : your bottome is unsound , it is but a meer qagmire ; your autor is not authentick . The other by-word that I would mind you of , is that which Nazianzen thus expresseth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or as Simocat gives it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as we would say , Keep the horse within the hedge . hold you close to the point ; speak to the purpose . For Sir , you ramble too far from the point in qestion : which is not about the Sideral Science in general , concerning the motions and positions of the Stars ; which who among us affirms to be vain and diabolical ? and this therefore is but a figment of your own brain , which having vainly devised , you cunningly cast in , concealing that which you should defend , to divert your hearers and readers mind from eying that which is in present debate . For grant we your Witnesse , or Advocate , whom you have ben pleased to call in and produce , as much credit as you can desire , tho he should stand rectus in curiâ , and were one beyond exception , yet he speaks not a tittle for you , unlesse this were a good Argument : God gave Salomon Wisedome to know the alterations of the turning of the Sun , and the change of the seasons ; ( which the Sun thereby produceth ) and the circuits of yeers ; and the Positions of Stars : Ergo , God taught him to erect Houses in the Heavens of good fortune and bad fortune ; and to foretel mens fortunes by their nativitie ; and to help people by the Stars to their lost goods again ; and all those fopperies and fooleries that Mr. L. and those of his fraternity have devised and do practise to delude and cheat people with . the defence of whom Mr. S. hath here undertaken , and whom unlesse he can herein maintain , he doth but leav them in the lurch . It is undoubtedly a strong Argument of a weak and bad cause , that must be supported and born out with lies , with Solomon saith what he never said , and backt with counterfeit Testimonies ; and those such also , as being admitted to speak , speak nothing to the purpose . Yea but , Adam before he fel , knew the nature of every thing ; insomuch that he gave names to all the living creatures . and conseqently as much as ever Salomon did , and this Art of theirs among the rest . which must needs therefore be good ( for this seems to be that , which Mr. S. drives to ) and we may lawfully seek by all good means what Salomon prayed for , and had , for the making up of what was lost in Adam . I might demand , how Mr. S. can proove , that Adam knew the nature of every thing . his reason annexed will not necessarily evince it . his nomination of the creatures intimated rather his interest in them , and power over them , then an exact knowledge of the natures of them ; of which we have discoursed more at large elsewhere . But if he knew the nature of every thing that he named ; ( for the reason subjoyned will reach no further , ) and the Stars come not within that compasse ; unlesse they be of the number of living creatures , as some both of the Jewish and Gentile Masters have held ; and of those living creatures , that were convented before Adam , and presented to him , to be named by him , how is it hence proved that he knew the nature of the Stars ? Again , suppose he did know the nature of them : what then ? why ? then he must needs be very skilful in our Wizards Art : and the art must needs then be very good . But to omit , that they presume the nature of the Stars to be such , as they pretend it to be ; and Adam therefore knowing the nature of them , must needs know them to be qalified so as they say ; which is nothing else but to beg the main point in controversie . Might not Adam know it , and know it to be vain and frivolous ? as God , who knew it undoubtedly , doth pronounce it here to be , Jer. 10.3 . as he is said to know the thoughts of wicked men , and withal to know them to be very vain . Psal . 94.11 . But if Adam knew this their Art of Astromancie , as he knew the nature of the creatures , whom he gave names unto , as Mr. S. seems to import , how doth Mr. Johnson , another Master of that Science , but M. L. his antagonist and of the royal party , say , that God taught it Adam ? for if he knew it before , what needed he be taught it ? unlesse we shal say , that Adam by his fall forgat all that ever he knew before : as the Jews fable , that whosoever by stealth having gotten into the inmost recesse of the Temple under the second House , had read the Fower-lettred Name with its Vowel-points there engraven upon a stone , was so terrified at his coming out with that hideous noise that a couple of Dogs made of Brasse , then made , which the Jewish Masters having by Magical Art framed , had on the top of two columns at the door of the Sanctuary set for that purpose , that they clean forgat what they saw or read there . But not unlike to these fancies is that of Mr. Ramsey , another bird of the same feather , who making up a list of the Patriarks of their profession , begins , as the Autor of the sacred Annals doth , with Adam , Seth , Enosh , and so on ; as if all the Holy Patriarks had ben such Wizards as they professe themselvs to be . And the truth is , with as good reason as any that is by Mr. S. or M. L. with the rest of them , here alledged , a man might prove that Adam and Salomon had skill in Palmestrie , and Metoposcopie , and Geomancie , and Sorcerie , and Auspicie , and Aruspicie , and Inchantments , and Necromancie , and Witcherie , and approved all these superstitious and impious vanities , as that they did the like of their divinatorie Astrologie . for the Argument wil folow as firmly for any one of those as for this . So that to me it seems that these men write and reason , as if they intended , that none should read or scan them , but Salomons simpletons ; such as wil beleiv every word , Prov. 14.15 . admit and take in any thing upon their bare word , without any du proof or further enqirie , any tale whatsoever they shall list to tel them : they would never else stuff Sermons and Pamphlets with such frippery trash as this . But if Adam and Salomon were not such VVizards as ours are ; yet sure Thales and Solon , two of the Wise men of Greece were . for to what other end should Mr. S. hale them into his Sermon , save to justifie such study of , and enqirie into the signes of heaven , as through the whole tenor of his discours he perswades to , and pleads for ? As from Diogenes Laertius therefore , he tels us , that Thales was by the Greeks called a Wise man , because he was the first among them , that found out the secrets and mysteries of the heavenly bodies . But , what think we , were those secrets and mysteries ? for these are not Mr. Swans Autors , but his own terms ; whereby he would intimate to his hearers , when he preached it , to his readers , when he writ it , that Thales had discovered and delivered some of those our Wizards hidden mysteries of genitures , and aspects good and ill , and the like : Whereas all that his Autor reports of him is this , that Thales was the first of those seven , that were styled the VVise men of Greece : and afterward , that he seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have ben the first that discoursed of the Stars in Greece , and to have foretold the Eclipses of the Sun , delivered the set time of the Suns course and recourse from tropik to tropik ; of which latter and the Eqinoctials , some say he wrote onely ; supposing other points of that Science not difficult to attain , these being rightly understood . moreover that Callimachus saith of him , that he discovered to his countreymen the use of the Constellation called the lesser Bear , which the Phenicians , of whom he was descended , were wont to observe in like manner before : Others that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was the first that discoursed with them of Natural Philosophie ; that from the Egyptians he lerned Geometrie , wherein he excelled ; that he delt also in Astronomie , and by help thereof took the magnitude of the Sun. And this is all of the secrets and mysteries , as Mr. S. terms them , and as they were indeed to those who were before ignorant of them , and for which he was deservedly among his Countreymen admired , as was Sulpitius among the Romans . All which I have the rather sedulously scraped together out of Laertius his chaos or confused heap , to shew how litle therein is to Mr. S. his purpose ; or to infer , what he would have men to deem , or suspect at least , of Thales , to wit , that he was such another as our modern VVizards are . He might with as good probability raise and fasten the like aspersion or suspition of and on our Mr. Brigges and other Mathematicians of the best note with us , who in likelihood have gone as far beyond Thales in all these , as he is reported to have exceeded Euphorbus in some of them ; and yet so far from approving these Fortune-tellers figments , that they even detest and abhor them . From Thales Mr. S. proceeds to Solon . and here , I hope , he wil come neerer home to the mark he aims at . For Plinie , saith he , reports , that Solon the wise Law-maker among the Athenians , did by the Eclipses of the Sun and Moon foretel the defects and subversions of certain States and Kingdomes in Asia . This were somewhat to the purpose indeed , if it could be made good , to prove that Solon had some smack of this Divinatory trade ; tho not sufficient to justifie the warrantablenes of it . But Mr. S. should have done wel to have informed his Reader , in what place or part of Plinies Natural Historie , this of Solon is reported . for Plinies Natural Historie is a vast work , consisting of 37. large Books , divided each of them , into a multitude of Chapters . And tho I have taken more pains in searching into Plinie , as well where he entreats purposely of Eclipses , as where he hath ought occasionally of the subversion of the Asian Empire , then I took in picking up of Laertius his scattred scraps concerning Thales ; yet can I meet with nothing in him concerning these predictions of Solon . This testimony therefore concerning Solon , is justly liable to suspition . and that the rather , not onely because Laertius hath not a word of it , but much more , because Plutarch a more diligent Autor , in the life of Solon written by him at large , reports of him , that he gave himself most to Ethik , or Moral Philosophie , and herein to the Politik or Civil part of it especially ; but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Physiks , or Natural Philosophie , he was very simple , and vulgar , or selie , rude and raw ; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used , and must needs be here , being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as elswhere with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plato . This therefore is not likely of Solon , who was so meanly seen in Physiks , whereof Mr. S. from Melanchthon ( if he also so say ) tels us , this is a part , by the Stars to foretel the mutations of Common-Weals . Neither doth this tend , as Mr. S. would seem to intimate , to deter or disswade men , from enqirie into Gods works ; which are most worthy to be sought out , as David truly avows , Psal . 111.2 . But to blame these men for presuming to be of Gods privie councel , further then he hath in his Word by his Spirit revealed it , and for arrogating that to themselvs , which Mr. S. grants to be Gods peculiar ; to frame particular judgments of a necessary certainty concerning future contingent events . Mr. S. himself acknowledges , that the Divel hath always ben busie , to sow his tares among the Wheat , and into the profitable Knowledge of the celestial Influences . And of these tares , or weeds rather , ( as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be rendred , Matth. 13.25 . whereof more elswhere ; for tares , or fitches are an useful grain ) do we charge these Fortune-tellers predictions to be : since that the maintainers of them , being not able to make any good proof of them from the grounds of nature , principles of reason , or light of Gods VVord , are enforced with Mr. S. to have recourse to Revelation , and to tel us , that by Angels they were revealed at first to the Ancients : which seeing of good Angels they cannot make good , we have just cause to deem , with divers of the Ancient Fathers , that they were revealed by the Apostatized Angels , if by any ; and to be of those Tares , or VVeeds , that such have sowen among the wheat of the lawful and laudable study and use of the tru and genuine Sideral Science , which is surely and demonstratively grounded upon principles undeniable of nature and sound reason , having no need of Angels good or bad to attest what it asserts . But what would Mr. S. have to be of these Tares of Satans sowing ? forsooth , the doctrine of Characters , and Numbers , and Charms , and Images made under such and such Constellations . And are not the maintainers of these and the like superstitions , able to say as much for their devices , as you , or any of your Clients for their devices of malignant Aspects , and unfortunate Houses , whereof one bears the name of Cacodaemon , ( you may English it the Divel , if you please ) to wit , that their figures , and numbers , and spels , and modules , have such a power enstamped upon them by God , and that some good sprites have revealed so much to them , and taught them the right use of them ? Now tel us , Sir , what you wil return in way of answer to them , and see if we cannot retort it upon you and yours . Among other of the Tares of Satans sowing , he saith , is such observation of times , as may bring any dishonour to God. and here to ward off and avoid that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 18.10 . by some rendred , an observer of times : and to justifie Astrological observations of times , of good and bad dayes , he produces that of Eccles . 3.1 . There is a time for every thing , and a season for every purpose under Heaven : which prudentially observed , and not superstitiously sought after , and doted on , may conduce to the benefit of mankind . Where what he saith , is undoubtedly and undeniably tru ; according to what the Lyrik saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seasonable performance is in every thing a principal matter . and that worthy Philosophical Emperor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is good onely that is seasonable . and as Nazianzen wel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Even a good thing is not good , when it comes out of season ; when it is unseasonably done . But neither is that place at all to that purpose . howsoever by divers lerned it be so understood and applyed . the scope of it being , not to advise men to do all things seasonably , as may make most for their advantage ; but to intimate the variety of Gods over-ruling providence ; in the various dispensations whereof , there ar times , and set times with him , tho uncertain to us , for men to come into the world , and to go out of it again , ( of which things in what mans power is it , concerning himself seasonably to dispose ? ) sometime to greiv and mourn , by occasion of crosse occurrents , and sometime to be merry and cheerful in regard of prosperous successes . that which other lerned have observed to be the genuine sense of the place , whereof I have entreated at large elswhere , and have shewed that the words would rather be rendred , For all there is a set time , ( so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used , Neh. 10.34 . & 13.31 . and Est . 9.26 , 31. ) even a time ( not , for every purpose ; for what purpose can any man have , at such a time to be born , or at such a time to dye , but as the Greek wel renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for every thing under Heaven . as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the very same Chapter , vers . 17. and in the self same book again Chap. 8.6 . So that neither doth the Scripture concern that , for which it is alledged ; tho the thing it self be undeniable . Nor doth that for which it is produced being granted , concerning the observation of times seasonable in general for several occasions , proov the lawfulnesse of observing times as luckie or unluckie , out of respect had to the Aspects of the Stars , supposed to be benign or malignant , as these Wizards please to make them . as if one should thus reason ; Some fish at some time , because not in season , is not wholsome to feed on : ergò some times of geniture are unseasonable , and it is an unluckie thing to be bred or born in them ; as under the Pisces or Fishes , and Aqarius or the VVater-bearer , because watery Signs expose persons so bred and born to hazard by water . To as little purpose is that of the Children of Issachar , spoken of as men of eminency , in regard that they had understanding of the times , to know what Israel ought to do , 1 Chron. 12.30 . Whereof the Jewish Masters give two Interpretations , as David Kimchi reports them . Some , that they were men of great skil and experience in politik affaires , whose advice therefore the King made use of , for information in matter of Law and Judgement : alledging to this purpose that of Assuerus , who is said Est . 1.13 . to have spoken to the wise men that knew the times : and in the next words ; for so it was the Kings manner towards all that knew Law and Judgment ; to wit , to advise in all weighty affairs with such , as by reading or observation of their own , were wel seen in such occurrences . and this way go Tremellius , Junius , Lavater , and most Christian Interpreters . Others of them , which may seem to come neerer home to Mr. S. expound it , men skilful in Intercalations , and fixing the New Moons . for being , say these , acqainted with the revolutions of the Signes of the Zodiak , or the Planets ( for Mazzaloth is used by them for either ) they were to determine the seasons of the world and the times of the yeer . And this Kimchi the rather enclines unto , because it is said , to know , not what the King , but , what Israel should do ; tho withal he acknowledgeth , that according to Ezekias appointment , the King was to fix the Intercalations and the set seasons . But what was the main end and principal use of this their skil , saith Kimchi ? to let the people of Israel know the set times of their solemnities were they fasts or feasts . And what is all this to Mr. L. his Clients teaching men to observe some as luckie , some as unluckie days ? some unluckie Planet may seem to have reigned , what time Mr. S. penned this discourse : for his Arguments are al very unluckily framed . Take them in the Enthymem , and they argu a genere indefinito ad speciem definitam . A dog ; therefore a hound : A deer ; therefore a stag . Men eminent for knowledge of times ; Ergo of good and evil , luckie and unluckie days and howers . or à specie ad speciem , A lusorie Lot is lawful ; therefore a Consultorie Lot is lawful . or , A divisorie Lot is warrantable ; therefore a Divinatorie , So , There are some time● seasonable for sundry occasions , and it is a point of prudence to observe such opportunities . Ergò there are some dayes luckie and some unluckie , in regard of the aspects of the Planets good or bad , and it is no smal point of wisedome to observe such And , Some men have ben eminent for their skil in fixing aright the seasons of the yeer , and set times of solemnities ; therefore men ought to be had in repute , not and justified onely , but magnified , for telling men by the Stars , what wil befal them . as if the one were the same in effect with the other ; or the one a necessary conseqent of the other . Or frame them into an entire Syllogism , either they wil consist all of particulars , or crowd into the Conclusion more then is in the premisses . So that when I consider the levity and loosnesse of Mr. Swans Arguments in so weighty a businesse , I cannot but call to mind that of Seneca to Lucilius ; Superest ex hesterno mihi cogitatio , qid sibi voluerint prudentissimi viri , qi rerum maximarum probationes levissimas & perplexas fecerunt . He saith he wonders what very wise men should mean , to bring so exceeding light proofes in matters of exceeding great weight . But that you may perceiv , that Mr. S. himself could not but see the inconseqence of his own Arguments ; consider we a litle further , what other Tares there be , that he saith the Divel hath sowen amids the good wheat of lawful and praise-worthy Divination . 1. To observ the flying of fowls , and thereby to judge of good or evil successe in the wars ; but not to observe the crying of crowes against rain . And why not this as wel as that ? Because , saith Mr. S. hereof a reason or cause may be given ; and it is not therefore superstitious . Observe ye not here , how Mr. S. can , when he lists , descry the invalidity of his own inferences ? For upon what ground but this do we reject and condemn their Fortune-tellings of disastrous events from Eclipses and Genitures under such and such malignant Aspects , as superstitious , but because no tru cause or sound reason can be given of them ; and the maintainers of them therefore are forced for the justifying of them to flee to revelations ? 2. Inspection into the entrails of beasts for the same purpose , as if God had written the secrets of his providence in the livers and bowels of such creatures . And I desire Mr. S. to shew me , why the Inspection into the Conjunction and Aspects of the Stars for the very self-same purpose , as if God had written the secrets of his providence in the Stars , should not be bound up in the same bundle of Tares or weeds with that former for the fire : unlesse its patrones be able to proov , ( which they wil never do , tho they strain till their heartstrings break ) that God hath written the secrets of his providence in these creatures . For as for the observation and experience of long times and numberlesse ages , the Patrones of that practise wil prate and crake as loud for their heart-bloud as they . Lastly , to let passe the rest , that conceit that every day in the week hath a several Planet to govern it ; and to assign a several Planet to every hower , called by the name of Planetarie howers . which in Mr. S. his judgment is no better then follie and superstition : and in this respect therefore to make choise of good or bad dayes , or luckie and unluckie howers deserves to be exploded , and not to be harboured under the harmlesse shelter of Astrologie . But I demand of Mr. S. whence had people these frivolous fancies and superstitious conceits ? or from whom did they at first arise ? was it not from the ancient Egyptian Wizards , the Patriarks of our modern Astrologers , from whom this their Astromancie , or divinatorie Astrologie , by idolatrous Pagans , and superstitious Paynims hath ben handed down to them and others unto this day ? For did not they at first dedicate the seven dayes of the week to the seven deified Planets ? assigning the first day of the Week to the Sun ; the second to the Moon ; the third to Mars , whom the Saxons our Ancestors , called Teuto , or Twisco ; the fourth to Mercurie , whom they termed Woda , or VVeden ; the fifth to Jove , whom they called the Thunderer ; the sixt to Venus , whom they called Frea , whence our English Frie ; ( as Verstegan , if my memory fail not ; for its long since I saw him ) the seventh to Saturn . Of which order observed in the assignation of them Dio Cassius of Nice ( relating withal , that not long before his time the Egyptians had so disposed them ) renders a twofold reason ; and Joseph Scaliger in his Thesaurus Temporum , or Treasurie of Times hath exhibited a Scheme of it . And why might not those antiq Wizards as well assign the days of the week to the government of the seven Planets , as our modern Prognostiks the parts of mans body to the regiment of the twelve Signs ? framing a very maimed and mangled dismembration and deartuation rather then division and distribution of it into 12. unequal and disproportionable parts to fit it to the twelve Signes : not unlike the counterfait Prochorus his tearing the Ancient Symbole or breif Summe and System of the Christian Faith into 12. peices , to assign each Apostle his shot or share to contribute toward the making up of the whole messe ; mistaking , it seems , symbolum for symbola , and supposing the one to signifie a supper-shot as well as the other . They may have as good ground for ought I see , or for ought you here alledge , and as good autoritie from antiqitie , for their Planetarie dayes , yea and Planetarie howers too , as M. Ls. Trithemius hath for his Planetarie Angels , or Mr. L. himself for his Horarie qestions ; or your Astromancers in general , for their Planetarie genitures , and those luckie and unluckie howers , wherein persons are bred and born either to good fortune , or misfortune , or your Prognosticators , for such good or bad dayes , as in their trivial and trifling Almanaks , they are wont to warn people of . For , Sir , why is this conceit of the Planetarie days and howers such as is to be exploded ? because , say you , there is no reason for it , seeing the Stars were made all on one and the same day . And may not we much better say , that this conceit of malignant aspects and mischievous efficacies , and bad influences into mens souls and minds , to encline and enduce them to wantonnesse and wickednesse , is to be exploded , and not to be harboured under the harmlesse shelter of genuine Astrologie ; because there is no reason for it , seeing that the Stars were , not onely made all in one day , but were also all made alike , not good alone , but very good ? Gen. 1.30 . And here I was about to lay down my pen , had not one passage more pulled me by the sleev ; wherein Mr. S. first admonishes us to purge away the drosse , and keep the gold , wash away the filth , and keep the cloth , fan out the chaff , and keep the corn . for , saith he , it proceeds either from ignorance , or from an overnice scrupulosity , such as no way sorts with wise and lerned men , promiscuously and without difference or distinction to confound lawful and praise worthy knowledge with that which is impious and diabolical , and to condemn lawful Arts in the right use of them for such corruptios and superstitions as the Divel shuffles into them , wherewith wicked Knaves have done abomination . for if we confound Arts with the abuse of them , we shal in short time obscure and burie all kind of good lerning , and drown the world in ignorance ; and that is just as the Devil would have it , that he may lead men about which way he pleaseth . But I would gladly demand a qestion or two of Mr. S. 1. Why he hath not folowed this advice himself ; and why he hath laboured so eagerly throwout this whole Sermon , to disswade men from disregarding , and checked them for rejecting and deriding that which the Prophet in the very next words to his Text pronounces to be meer vanity , and such chaffe , drosse and filth conseqently as himself saith , ought to be purged away and cast out ? also why he hath not more distinctly expressed himself whether he deem the doctrine of genitures such as hath ben shewed , and course of professing to tell by the Stars which way mens goods are gone , are of the chaffe and drosse , or of the solid grain and pure oar of that praise-worthy Astrologie , which in a confused generality he seems to maintain . 2. What one sound Argument he hath brought to proov those practises which he pleads for , not to be chaff and trash , and droffe , and dirt , that being reduced to the form of a Syllogism , wil not presently appeer to be a meer Paralogism . 3. Who those be , that promiscuously , and without difference or distinction , out of ignorance or over-nice scrupulosity confound lawful and praise-worthy knowledge with that which is impious and diabolical , and condemn indifferently the one with the other . It is tru indeed that a German Bishop sometime in the days of deep darknesse by one of the Popes , is reported either out of ignorance or malice to have ben condemned of suspition at least of Heresie , for the studying of Astronomie , and holding a very strange point , and dangerous error , that there were Antipodes , men living on the other side of the earth , and standing or walking with their heels against ours . But did any of those ancient Philosophers , Anaxagoras , Eudoxus , Panetius , Archelaus , Cassander , and others that rejected this Astromancie or Fortune-telling Astrologie ; or do those Christian Writers , that have professedly handled this Argument either in former times , as Abulensis , Picus and Savanarola ; or of later times , as Sixtus , Pererius , Calvin , Erastus , Kepler , Salmasius ; or do any of our own Countreymen , that have delt in the same subject , the Lord Howard , Fulk , Perkins , Abbots , Chambers , Willet , Gerey , Holmes , Rouland , any of them , whether ignorantly , or out of any overnice scrupulositie , without difference or distinction promiscuously confound and condemn all Astronomie or Astrologie ? or do they not all approov of natural Astronomie or Astrologie , as an useful Science and a laudable studie ? condemning onely this Astromancie , or that Fortune-telling Astrologie , that goes masked under the specious Title of Judicial Astrologie , and with us now adayes more presumptuously , of Prophetical Predictions , whereby Mr. Swans Clients , for whom he pleads , and in defence of whom , it appeers that he published this Sermon , ( let him call them what he please , amd Mr. Calvin indeed in plain terms stiles them no otherwise then he here doth ) do daily cheat and delude people , pick their purses , and either commit , or make way for many abominable designes . And indeed so palpable is the distinction between the one and the other , that even those blincking and blundering Grammarians Papias and Balbus , that lived in one of the obscurest ages , wherein all good literature almost was buried in oblivion , yet by that duskie twilight , that those times afforded , were able to discry a difference between those two above mentioned : whence that distribution in their vocabularia , as they termed them , annexed to their Grammars , Know , say they , that Astrologie , is partly natural , and partly superstitious : natural and tru , that handles the course of the Sun , Moon , and Stars , and the certain stations of the times : superstitious that which the Mathematicians folow , that divine by the Stars , disposing the 12. signs according to the several parts of soul or body , and by the course of the Stars foretelling mens nativitie , and their manners . which , tho somewhat rawly delivered by them , yet shewes that they conceived a distinction of these things ; which the lerned in times of cleerer light , did both much more distinctly apprehend , and ever evidently expresse . As for his imputation of ignorance , he sings but his own and Mr. Lilies old song , so oft chanted by them both over and over , again and again , and toward the close of his work in a higher strain and harsher tone then before , Thus then , saith he , I see , that as Dogs bark at them they know not , so some among men condemn and hate the things they thoroughly understand not . which satyrical snarling censure , I esteem no other then as such another picture of a Dog set over the Postern , as we before spake of , when we met with this Motto in the Frontispice before ; and so let it passe , yet presuming that some at least of the before mentioned who have opposed and condemned these practises , had as much skil and knowledge in the deep mysteries thereof as Mr. S. that doth maintain them . And for Scrupulosities , those that are any whit scrupulous concerning them , are like to find litle ease of their scruples from Mr. S. who is so far from giving satisfaction therein , that he may rather improov them , by such reasons as he renders for the condemning and rejecting of some other superstitious conceits , which ( as hath ben shewed ) wil hold as wel in the one as in the other , and conseqently with eqal strength conclude against either . 4. Whether it be not just as the Divel would have it , so to blend these things the one with the other , to induce men to admire and swalow down both together ? as with the tru worship of God , and doctrine of Christ , he mingles many superstitious rites , idolatrous practises and erroneous conceits , such as may eat out the very heart of sound piety , and make the profession of Christianity a meer matter of formality , a shel without kernel , a shadow without substance , a title without truth , that under pretence of the one he may draw on the other . Nor are men to be blamed , because they refuse to receive both promiscuously without distinction , as Mr. S. would here have us to do in the Doctrine of Star-Divinitie . Wil he needs enforce us , because we like wel of the wine , to drink up the Dregs too ? For as for his fear of burying all good lerning , and drowning the world in ignorance , by condemning of lawful Arts together with the abuse of them . ( as Saravallius sometime charged Sixtus of Sene as an enemy to all good Arts , because he averred Astrologie to be no Art , but a fallacie , and a detestable imposture ) there is no such matter intended , nor fear of danger thence to ensu , by discovery of abuses in Arts and in the practise of them , or of Arts and Sciences falsly pretended to be such , when as indeed they are no other then cheating tricks , having no matter of sound Art , or Science truly so termed in them . far was it from those good Christians their intention to bury , or burn , al good lerning , that made a bonfire ( we may well so term it ) of those their books of such superstitions at Ephesus , Act. 19.19 . And so far is it from that which Mr. S. would herein intimate , that the opposing and rejecting of these fanatical and superstitious fancies should either arise from ignorance , or endanger the bringing in of ignorance , much lesse drowning the world in it ; that such frivolous conceits and superstitious practises have ben never more rife , then in times of ignorance , and when the world was drownd in darknesse ; whence it is , that since the light of Gods saving truth and knowledge hath shined more cleerly among us then among most abroad , and the study of Arts and Sciences in these later times ben improoved and flourished with us , this pretended Art , or cheating Trade rather , hath lien till of late , so neglected and disregarded among us , that Mr. Lilie is enforced pitifully to complain , ( would to God we were so happy , that he might still have cause so to do ) that we English of all Nations make least use of this Art : insomuch that Mr. Booker , another Atlas to underprop all good literature with us , ready to fall to the ground , unlesse he bear it up , hath alone almost without help , until Mr. L. came in to ease him , by his own virtu and abilities ( an admirable Scholler ) for so many yeers maintained the reputation of the Art almost utterly decayed . and howsoever it have begun to thrive and spread abroad with us , in these loose and licentious dayes , yet it is the selie sort of ignorant and profane people that flock most after it , and are Mr. Lilies and his felow practitioners most constant customers , and such as could wel be content to have all Religion as well as lerning abolished , whether drownd or burnt , so they might be freed from tithes and taxes they cared not with whom Mr. L. therefore labours to ingratiate himself , yet would have this Art upheld , and this Trade stand still ; whereas those that plead for Lerning and Lerned Men , as I perceiv by some that have lately taken good pains to that purpose , do justly and judiciously condemn it as pernicious and prejudicial both to Church and State , and wish it utterly abandoned . Mr. Swans advice then of severing the drosse from the gold , and filth from the cloth , and chaffe from the wheat , ( tho he have not folowed it himself , as we wish he had ) yet we readily admit and willingly imbrace , it is no other then what Salomon wils us to do , Prov. 25.4 . And if it be demanded how we may here distinguish the one from the other . Mr. S. himself gives us a good rule , negative at least , tho given for no great good end ; where , to encite men to dive as far as they can into the depths of this studie , he tels them , It is a thing wel worth the noting , that by the understanding the uttermost activitie of Natural Agents , we are assisted to know the Divinity of Christ ; the works he did being thereby understood , to be beyond the terms and limits of Natural Power . It is a good rule , I say , in the negative , tho not in the Affirmative . It is not conseqent , that whatsoever a creature in his utmost activitie of natural power is able to do , that he should do . For it is not necessary that a creature in working should alwayes put it self out to the utmost of his natural power . else the Argument would be good , A lazie man doth no more then as if he were asleep : therefore he can do no more then he does . or , A faithlesse frend , tho present , stands a man in no more steed , then if he were absent : therefore he can do no more then he doth . But in the Negative it holds wel , for what the creature in its utmost activitie cannot do , that without miracle cannot be done . And this very consideration furnishes us with a weapon of steel to dispatch that most frivolous and fabulous conceit of a Solar Eclipses working such dismal effects so long after it is over , as Mr. S. before informed us . for if it be beyond the uttermost activity of the total interception of the Sun-light for divers howrs from us , by any natural power to produce some dismal effect a sevennight , or fortnight , or a month after , then undoubtedly it is much more above and beyond the uttermost activity of the interception of the Sun-light for a far shorter space , by its natural power to produce the like dismal effects , a twelv-month or two after . No wise man , I think , wil deny the truth of the Antecedent , and no reasonable man , I suppose , wil deny the necessity of the Conseqence . If Mr. S. imagine he may , when he shal afford us his reason , if it appeer to be sound , I shal begin to make doubt , whether I were in my right wits , or had any reason within my brain-pan , when I writ this . But concerning what he addeth of helping us in the knowledge of Christs Divinitie by his Miracles . It shal be a thing worth the noting , as Mr. S. speaks , to consider , what good service our Astromancers have done God and Christ , in asscribing and entituling their strangest and most stupendious works of wonder to the Stars . For as some Heathen Writers have ascribed Gods conduct of his people thorough the Red Sea , to Moses his skil , in observing the time of an unusual low ebbe , and making use thereof for his peoples passage : and the water that God by miracle gave them from the Rock in the Wildernesse , to Moses his observation of an heard of Wild asses , that were repairing to a spring , by tracing whom he found out a watering place for the refreshment of himself and his people ready otherwise in that wast and wild desert to have perished with drought : and the Jewish Masters all the Miracles that our Lord and Saviour Christ wrought here upon earth to the power of the Tetragrammaton : whereof they tel us a tale , how by stealth having gotten into the Inner Temple , and found it engraven there on a Stone , that he might not forget it again , as some other had done , by the hideous barkings of the brazen dogs , that stood at the door , he writ it in a peice of parchment , which having cut and raised the skin about the calf of his leg ; he there enclosed , as did Jupiter Bacchus his Mother Semeles abortive in his thigh ; which afterward opening he drew out again , and by vertu thereof did all that ever he did . In like manner do these our Wise Masters asscribe Christs Incarnation , his miraculous Birth , his Offices , what betided him , and was done by him in his life , together with the manner of his death ▪ unto the Constellations , the conjunctions of the Stars , and the postures of them at the supposed time of his Nativity . To this purpose have they erected a Scheme or Figure of Christs Nativitie , whereby they say the Wise men that came conducted by a Star , might wel have foreknown Christs Birth of a Virgin , the manner of his life , and the great alteration that he was to make in matter of Religion . and all this , as some of them indeed say , by presignification onely , as the Stars might foreshew it ; God having written in the Book of Heaven , whatsoever from eternitie he had decreed should be done here on earth . that which one of the Ancients , a man of great lerning , but mightily addicted to his own groundlesse fancies had long before him delivered , and endevored to make good by an Apocryphal Writ , entituled Josephs Prayer , wherein Jacob should say , ( which I cite the rather in the Autors words to amend a default in them ) not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Legit , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Legi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have read in the Tables of Heaven , whatsoever things shall befal you and your children . for the words are said to be spoken , not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of or concerning , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of , or by , Jacob , and related by Joseph , as his speech and in his person ; as if Jacob by the Stars had ben enformed of all that by the Spirit of Prophecie he foretold his Sons concerning what should befal either them or theirs . But such counterfeit stuff must be set out under some specious titles , that they may the better help to vend such braided wares as those are for which they are produced ; unto which our Noble Countreyman not undeservedly applies that of Lactantius concerning some qack-salvers , tituli habent remedia , pyxides vexena , that their boxes had the names of soveraign salvs and receipts painted on them , when as there is nothing but trash and venome or poyson within them . Yet other of them go a step further , and stick not to assert , that the Stars by vertu of an innate efficacie in way of effection , not of signification only produced all these things that of our Saviour have ben said . for that all those virtues and benign influences of the Stars wherewith Christ in their creation endowed them at first , did conspire and concur together to furnish Christ as largely as possibly they could at his birth , doing what service they were able then to him , from whom they had received them . Yea Cardan , a great Autor with Mr. Lilie , ( as the L. Howard reports him ; for that work of his I have not ) albeit they be not certain what yeer , much lesse at what time of the yeer , or day of the month , and much lesse yet in what hower of the night his Mother was delivered of him ; yet having fixed the time of his birth , to such a yeer , and time of the yeer , and day of the month , and hower of the night he pleased , folowing the groundlesse tradition of his Romish Rabbines therein ; doth from the Stars , as he conceives them disposed at that instant , very solemnly and seriously deliver his judgement thereupon , not onely that our Saviour was to be born of a Virgin , because the first face of Virgo was then ascending , whose proper image is a Virgin nursing a Child ; but that also he should be both a Preist and a Prophet , because Saturn was then in the ninth House , and in the Sign of Gemini : ( whereas yet , saith the L. Howard , their great Bassa Abraham the Jew is of the mind , that whosoever finds Saturn at his birth so consorted , shal never proov a good Christian ) and that he was to suffer a violent and bloudy death , because Mars was then in the house of death . In which both his calculations and observations upon them , although that Honorable Person control him , as mistaken in the one , nor folowing the principles of his own Patriarks in the other : yet let them go for currant , be they right or wrong in either : it being nothing to the particular that we are now upon . Onely thus much , that if these grounds be firm and solid , we may through Cardanes misreckoning misse of the assurance of our Saviour : and whether his reckoning be right or no , we may come to have many Saviors , that is , many so peculiarly qalified , as he was , who was alone to be our Savior ; since that it is scarce imaginable but that sundry should be born in divers places at or about the same instant in which the Virgin his Mother was delivered of him , and conseqently under the same situation of the Stars at his birth . To this may be added that , whereas there are two universal and most miraculous destructions of the whole World , the one past by Water , the other future by Fier ; there want not those addicted to this pretended Star-divinitie , that attribute either to the Stars . For so divers of them more then one or two have affirmed , that Noe might wel have foreknown the floud a long time ere God revealed it unto him , from the conjunctions of those watery constellations and signs , whose concurrence then produced it , and whose influences are called the cataracts or floud-gates of Heaven . Gen. 7.11 . And with us one sometime Felow of S. Johns in Cambridge , a man mightily possessed with these mysterious profundities , hath confidently delivered , as treading in their steps , that as certain waterie signs and constellations meeting together brought in that general inundation and oecumenical deluge that drownd the whole world ; so a number of fierie ones in like manner conjoyning should after a certain stint of time , ( which whether it be past or no , I know not , having not his book written above threescore yeer ago now at hand ) produce that universal conflagration that shall set the whole world on a light fire . Thus contrary to that which Mr. S here tels us , this their supposed Art , and the received principles of it , are so far from confirming Gods most strange and remarkable works as miraculous ; that they do rather directly infringe and remoove the miraculosity of them ; since that nothing is averred to have ben done in them , but what the Stars by vertu of an innate power were able to produce . And if it shal be replied , that yet they say , that God himself enstamped that virtu in them , and furnished them with that power at first ; yet it will stand firm , that those acts , of a Virgin bearing a Child , the drowning of the world at one time , and burning all up at another , are no more miraculous , then the entercourse of night and day , and the vicisitudinary courses of the several seasons of the yeer : the one being produced by an innate power setled in and enstamped by God upon the creature at its first creation and constitution , as well as the other , and the creature working in a natural course , according to these mens principles in either . But to draw to an end of this more prolix discourse then at first I intended , while as in a wild goose race , I have ben enforced to folow , first Mr. Lilie , and then Mr. Swan : I shal only tell them what Lucilius an Epigrammatist , whom in the Greek Florilege they may find , saith of the Astrologers of his time that amused selie people by talking to them of a Ram , and a Dog , and a Bul , and a Bear , and a ramping Lion , and a shrewd stinging Scorpion , and a wry crawling Crab , and the like scare-bugs in the skie , by such discourse having wrought them into an amazement of them and their skil , to cheat and gull them , and pick their purses , under a pretence of reading them their destinies , and foretelling their fortunes , just as our Wizards do at this day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which leaving to Mr. Lilie to English , either himself , being so wel acqainted with Thucydides , or else with the Assistance of Mr. S. or some other ; I shall close up all with the Verdict of that Noble Lord so oft formerly mentioned , who ( in that work whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith , he never shewed lesse lerning then in that discourse , I mervail where he thinks he shewed any ) sticks not to averre it as a truth no lesse cleer then the light it self , that ( not Astrologie simply , but ) their Astrologie ( such Fortune-telling Astrologie as these men professe ) hath done , and is likely hereafter to do , more mischief to the Church of God , then all other rotten branches , which not conscience alone , but very shame enforceth them to lop and cast into the furnace . That which the Lord open the Eyes of those in Autoritie , to see , and take notice of , and take to heart , that some speedy course may be taken for preventing of such mischeifs , as from such abuses suffred , unlesse timely prevented , may accrew both to Church and State. The Annotations on Jerem. Chap. 10. Verse 2. and part of Vers . 3. Vers . 2. THus saith the Lord , Learn not the way of the Heathen , ] Because the Jewish people , were a great party of them to go into captivity into Babylon , and other the regions adjacent , yea , many of them in likelihood were there in captivity already , ( See ver . 11. Chap. 24.1 . & 29.1 , 2. ) God by the Prophet endeavoureth to confirm and strengthen them , the pious especially among them , ( for such also there were there of them , Chap. 24.5 . Ezek. 11.16 . ) against those superstitions and vanities that were rife in those parts ; and they might be in danger , being exiles and captives in a strange land , to be strongly tempted unto : Heb. Learn not to the way : where either the particle is superfluous , omitted therefore , Psal . 106.35 . Chap. 12.16 . or else it may be rendred , Accustome not your selves to the way of the heathen ; and so some render it ; do not imitate them , See Chap. 9.5 . their way ; that is , their superstitious courses , Lev. 18.3 . & 20.23 . and be not dismaied at the signes of heaven ] The first head of superstitions , which he beginneth with , is Astrologie , a study and practice so rife among them in those parts , Esay 47.13 . that the professors and practisers of it , not with them alone , Dan. 2.2 . & 5.7 . but among other nations also , are generally designed by the name of Chaldeans ; See Strabo l. 17. Cicero of divination , l. 2. Pliny l. 6. c. 26. Astrologie , I say , not that which we commonly term Astronomie , whereby the true nature and motion of the celestial bodies are by grounds of reason , and rules of art thence taking their rise , enqired into , and discovered ; but that Judiciary Astrologie , as it is usually styled , whereby men take upon them , from the postures and aspects of them , to foretel the issu of humane affairs , either publike , or private , and what casual events , shall befal either persons or people : a practice grown of late with us into great esteem , being either countenanced or connived at , by those in authority with us , tho having entred themselves , and caused others with them , to enter into a religious bond of a solemn oath and covenant , to endeavor the extirpation of all those things among us , that are contrary to sound doctrine , and the power of godlinesse , whereof this is none of the least . For the original whereof , ( since it hath not , nor can be shewed to have any ground from the light of nature , or natural reason ) we shal not need to go far to find it out : We have a blind , but insolent , buzzard ( I may wel so term him ) among us , one that professeth himself no small Doctor in these impostures , and dotages ( wherewith he hath bewitched not a few with us , esteeming his predictions , as no other then divine oracles ) and taketh upon him by the Stars , to steer the affairs of our State , pretending to read in the Book of Heaven , all that he writes ▪ who will sufficiently inform us herein . Now this man , to justifie the warrantablenes of this his practice , telleth us , that the good Angels of God in former ages , at first by personal conference , acquainted the sons of men with this learning of the Stars ; and those holy men , ( saith he ) so instructed , living many years , and in purer airs , where they curiously observed the Planets and their motion , brought this Art to some maturity , without the least hint of superstition . But as the sons of men fell from God in divine worship , so in flitting and shifting their habitations , they forgat the purer part of this art ; and in some Countries added superstitious conceptions . The holy Angels then belike by this mans relation , did at first inform those holy men , which they could not otherwise have known , of the nature of the Planets ; to wit , that Saturn was a melancholick malignant planet , Mars , a cholerick and litigious one , Mercury , a theevish , Venus , a lascivious and wanton one : and that they do accordingly affect and dispose such people , or persons , as are either bred under them , or whom they have special relation unto . For these , and the like ridiculous fopperies , and impious calumniations of those glorious creatures , are with them , as the Popish Purgatory with the Papists , the main grounds and principles of their whole Art , which being taken away , the whole fabrick and frame of their superstitious superstructures , will presently fail and fall flat to the ground ; as with those other , all their masses , dirges , obites , pardons , and indulgences , if you deny them their Purgatory ; which because they can produce no clear Scripture for , they run with these men to their forged revelations . But whence these frivolous conceits , and irreligious surmises concerning those celestial bodies , ( which if you question , you shake the ground of all their conjectural skil , ) had their original , may wel be conjectured from the very names , the heathen imposed upon them , being borrowed from their counterfeit deities , whom they deemed so qualified : assure our selves we may , that Gods holy Angels never raised any such foul aspersions and groundlesse defamations , upon those pure and spotlesse creatures , far from , and wholy uncapable of any tincture of such vicious dispositions . But all that this man relateth , we may if we please , and be so selie as so to do , take upon his credit ; for he telleth us not what times those were , wherein it was thus , or who those holy men were , unto whom the holy Angels at first revealed those things ; or out of what records he hath these relations , concerning such pretended revelations . And as litle reason have we , to engage our faith to his Antagonist , another fowl of the same feather , that flieth yet somewhat higher then he , and pretending his predictions , to be grounded on Art and Nature , telleth us ( that we may not mis-doubt or question his Art ) that this art was deduced from God to Adam , to Seth , to Abraham ; for proof whereof , he referreth us to a Knight of note , for his studies in this kind ; who in favour indeed of this Art , which he was overmuch addicted to , and besotted with , affirmeth in part what he saith , but bringing no better proof of it , then a tale out of Joseph the Jew , who in his Antiquities l. 1. c. 3. telleth us , that those of Seths issue living long and without disturbance , gave themselvs to the study of heavenly things , and the constitution or administration of them ; and because Adam had foretold , a twofold destruction of the world that should come , the one by water , the other by fire ; they left the summe of what they had , of that kind of learning observed , engraven on two pillars , of brick the one , of stone the other : but neither is any word in the Jew , of this their Judicial Astrologie , nor of any skil in this kind or any other by God imparted unto Adam , which they yet father upon him : and the whole relation of the two pillars seems as tru , as that which he addeth of the continuance of the latter of them in Syria unto his time . And indeed , if any sons of Adam ever had any such immediate communion , either with God himself , or his holy Angels , it must be those Ancient Patriarks , Abraham , Isaak , and Jacob , and those Prophets of God among his people ; unto whom God used sometime immediately , sometime by the Ministery of Angels , to impart his mind , concerning future events , as well publike , as private : but no where in Scripture read we , that God did this , either by the natural course of the celestial signs , or , as from thence to be observed ; nor undoubtedly had any such art and skil , been taught the godly ones among Gods people , whether by God himself , or his Angels ; would they either have concealed it from them , or much-lesse committed it unto Paynims , and Pagans , and by such , have transmitted it unto posterity , for from such in corrupt times , it crept in among Christians , being yet ever among them liable to censure ; nor was any in the Ancient Church , that had professed such arts , admitted into the profession of Christianity , unles that first they renounced those damnable practices , and recanted such their superstitious conceits . But men may easily guesse what Angels they were , that acquainted men at first with these things , and set them on work , to busie their brains about such matters , as neither light of nature , nor grounds of reason , were able to inform them of , but must have some revelation ; either Divine , or Angelical , or Diabolical rather , for the finding of them out . So far are God himself and his Prophets , from taking notice hereof , as some such heavenly discovery , or giving any approbation thereunto , that God by them sometime derideth it , Esay 44.25 . & 47.13 . and sometime disswadeth and condemneth it , as an heathenish practice , not befitting his people to heed ; as here , so elsewhere , Deut. 18.10 — 14. From the Prince of the air therefore , it may justly by this mans own grounds and grants , be deemed to have proceeded ; at first by him taught the heathen that were ruled and swaied by him ; and from them , together with the worship of them in their dols , conveyed unto Gods own people : For what of further observation he subjoyneth ; to omit , that those ridiculous principles must first be made good , ere any observation can be grounded upon them : the like did the Heathen Magicians report of their charms , and other superstitious divinations by the flight of fowls , and from the bowels of beasts ; to wit , that observations had been made of them , for many hundreds of years . See Pliny l. 28. c. 2. and this and those may well go together , one with the other , unto him , that was the first founder of them , the father of lies , Joh. 8.44 . and be not dismaied at the signs of heaven ] As if the event of things , or the issue of your affairs depended upon them ; which those fond star-gazers bare people in hand , and took upon them thereby to determine and foretel , what good or bad successe mens designs should have , Esay 47.12 , 13. Howbeit , signs there are of two sorts ; first , natural , and ordinary , the Stars themselves being set in the skie , to distinguish the times and seasons of the year ; to which may be added , the conjunctions of them one with another , or oppositions of them one to another , whence the Eclipses of some of them at some time do proceed ; and these are those signs , which coming in a constant course , and continued tenor , ( in regard whereof men skilful therein , are able either going backward , to tel how it hath been with them for thousands of yeers past , or looking forward how it will be for as many , if the world it self should so long continue : ) God would not have his people to be affected or affrighted with , as if in regard of them , or from them , any evil in the successe of their affaires could betide them : other signs there are extraordinary , in dreadful apparitions , besides the ordinary course of the creature , by which the Lord doth sometime give notice unto his people , of his displeasure , and warning of ensuing wrath ; and these God doth not inhibit his people to be affected with , and taking of them unto heart . See Joel 2.30 , 31. Luk. 21.11 , 25. for the heathen are di●maied at them ] Or , rather , though the heathen be dismaied at them . Though they be so selie or superstitious , as to be therewith thus affected , yet ought ye not so to be . So is the particle very freqently used , in our versions also not seldome expressed , Gen. 8.21 . Josh . 17.18 . Psal . 23.4 . Esay 12.1 . Dan. 9.9 . Mic. 7.8 . Hab. 3.17 ▪ V. 3. For the customes of the people are vain ] Heb. The statutes , or , ordinances of the people ; ( that is , those courses of this nature , which people of several Countries herein concurring do , as if it were some sacred or divine ordinance , very precisely and superstitiously observe ) vanity it ; that is , are each of them exceeding vain , as vain as vanity it self ; and a matter therefore very ill-beseeming such as professe themselves to be Gods people , as did the Jews then , and as Christians at this day do , to be taken and carried away , with such frivolous and ridiculous fancies and fopperies : the pronoun , for the verb substantive , as Chap 6.16 , 28. the abstract , for the concrete , as vers . 15. Eccl. 11.8 , 10. and the singular distributively joyned with the plural , as Chap. 5.8 . FINIS . Places of Scripture in this whole Work discussed , cleered , or alledged . Genes . Chap. 1. Vers . 14. page 69. line 3. p. 123. l. 7. p. 126. l. 33. — p. 130. l. 19. p. 131. l. 18. p. 458. lin . 19. Vers . 16. p. 115. l. 33. V. 18. p. 116. l. 13. V. 30. pag. 136. lin . 37. p. 176. l. 33. Chap. 2. ver . 19 , 20. p. 166. l. 36. p. 167. l. 5. C. 7. v. 11. p. 184. l. 34. C. 8. v. 21. p. 192. l. 1. C. 9. v. 11. — 16. p. 69.11 . — p. 70. l. 16. p. 119. l. 29. C. 17. v. 11 , 13. p. 120. l. 3. C. 21. v. 2. p. 158. l. 23. C. 26. v. 18. p. 112. l. 17. Exod. Chap. 4. ver . 8. p. 101. l. 12. p. 120 l. 19. C. 9. v 23 , 24. p. 135. l. 2. C. 10. v. 22 , 23. p. 52. l. 11. C. 14. v. 24. & 15. v. 6 , 7. p. 135. l. 4. C. 31. v. 13 , 17. p. 120. l. 10. Deut. Chap. 4. ver . 19. pag. 115. l. 16. p. 117. l. 1 Chap. 9. vers . 4 , 5. pag. 132. l. 14. Chap. 13. Vers . 1 , 3. pag. 111. l. 9. Chap. 18. vers . 10. pag. 171. l. 26. C. 30. v. 29. &c. 32. l. 1. p. 132. l. 39. Josh . Chap. 6. v 4. p. 56. l. 32. C. 10. v. 11. p. 135. l. 2. V. 12 , 13. p. 43. l. 13. p. 44. l. 7. p. 120. l. 32. C. 17. v. 18. p. 192. l. 1. Judg. Chap. 5. vers . 20. pag. 133. l. 16. p. 134. l 36 — p. 135. l. 30. 1 Sam. Ch. 1. V. 30. p. 103. l. 6. C. 13. v. 14. p. 102. l. 7. C. 15. v. 32. p. 150. l. 24. 2 Sam. Chap. 4. v. 4. &c. 9. v. 13. p 145. l. 10. C. 24. v. 1. p. 103. l. 5. V. 15. p. 158. l. 23. 1 Kings . C. 4. v. 11. p. 162. l 9. C. 8. v. 39. p. 165 l. 23. C. 18. v. 27 , p. 147. l. 5. C. 22. v. 11. p. 56. l. 36. pag. 58. l. 15. 2 Kings . Ch. 22. v. 11 , 19. p. 102. l. 13. 1 Chron. Chap. 12. v. 30. pag. 172. l. 35. p. 173. l. 19. C. 21. v. 16 , 30. p. 103. l. 11. Ezra . Ch. 9. v. 6.15 . p. 103. l 6 , 7. C 10. v. 4. p. 101. l. 20. Nehem. Ch. 10. v. 34. &c. 13. v. 31. p. 172. l. 15. Ester . Chap. 1. v. 13. p. 173. l , 2. C. 3. v. 5 , 6. p. 12. l 10. C , 9. v. 20 , 31. p. 172. l. 15. Job . C. 9. v. 7 p. 158. l. 36 , — p. 160. l. 21. C. 27. v. 10 , 11. p. 159. l. 37. Chap. 36. vers . 27. pag. 159. l. 36. chap. 37. v. 7. pag. 160. l. 29. — p. 161. l. 21. chap. 38. v. 31. p. 106. l. 2. p. 156. l. 12. p. 157. l. 6. V. 33. p. 156. l. 36 — p. 157. l. 39. V. 34. p. 159. l. 39. chap. 42. v. 7 , 8. p. 90. l. 8. Psalm . 19. v. 1 , 3. p. 104. l. 21. p. 127. l. 28. — p. 130. l. 19. p. 133. l. 17. 23. v. 4. p. 192. l. 1. 31. v. 6 , 7. p. 123. l. 26. 37. v. 6. p. 90. l. 11. 40. v. 2. p. 132. l. 24. 44. v. 13. p. 103. l. 6. 50. v. 4. p. 132. l. 35. — p. 133. l. 15. V. 21. p. 81. l. 14. 51. v. 2. p. 112. l. 15. 65. v. 8. p. 103. l. 28. 69. v. 20. p. 133. l. 25. 75. v. 6 , 7. p. 13. l. 26. pag. 132. l. 2. 76. v. 8. p. 101. l. 17. 77. v. 16 , 18. p. 135. l. 4. p. 160. l. 2. 78. v. 43. p. 120. l. 24. 94. v. 11. p. 167. l. 27. 106. v. 13. p. 112. l. 16. 11● . v. 2. p. 162. l. 17. pag. 170. l. 25. 119. ver . 119 , 120. pag. 102. l. 10. 136. v. 8 , 9. p. 115. l. 3● . 147. v. 8. p. 160. l. 3. V. 19 , 20. p. 103. l. 29. 148. v. 14. ibid. Prov. Chap. 8. v. 15 , 16. p. 13. l. 27. p. 132. l. 1. chap. 9. v. 16. p. 83. l. 15. Chap. 14. vers . 15. pag. 168. l. 18. c. 25. v. 4. p. 181. l. 4. Eccles . Chap. 3. v. 1. p. 171. l. 29 — p. 172. l. 30. V. 17. p. 172 l. 19. chap. 8. v. 6. p. 172. l. 20. ch . 11. v. 3. p. 161. l. 4. V. 8 , 10. p. 192. l. 12. Esay . Chap. 1. v. 2. p. 132. l. 38. chap. 2. v. 6. p. 88. l. 39. ch . 4. v. 6. p. 127. l. 5. ch . 5. v. 6. p. 160. l. 5. c. 12. v. 1. p. 192. l. 1. ch . 13. v. 10. p. 133. l. 36. p. 157. l. 12. p. 159. l. 10. C. 34. v 4. p. 134 , l. 18. C. 38. v. 8. p. 43. l. 14. pag. 44. l. 8. C. 41. v. 20. p. 122. l. 36. V. 23. p. 107. l. 7. V. 29. p. 111. l 13. Chap. 44. vers . 20. pag. 111. l. 13. V. 25. p. 111. l. 8. p 123. l. 17. p. 190. l. 33. Chap. 47. v. 12 , 13. p. 146. l. 35. p. 187. l. 21. p. 190. l. 33. p. 191 l. 15. C. 50. v. 8 , 9. p. 90. l. 9. C. 53. v. 12. p. 117. l. 4. C. 66. v. 2. p. 101. l. 21. Jerem. C. 2. v. 12 , 13. p. 133. l. 4. C. 4. v. 29. p. 103. l. 6. C. 5. v. 8. p. 192. l. 15. v. 22. p. 103. l. 29. Chap. 6. v. 16 , 28. p. 192. l. 13. C. 8. v. 7. p. 157. l. 36. pag. 158. l. 23. C. 9. v. 1. p. 103. l. 6. V. 5. p. 187. l. 17. V. 12. p. 101. l. 14. C. 10. v. 2 , 3. p. 18. l. 26. p. 29. l. 3. p. 87. l. 36. p. 95. l. 14 — p. 96. l. 39. p. 100. l. 8 — p. 109. l. 11. p. 111. l. 13 — p. 115. l. 2. p. 117. l. 9. p. 118. l. 26 — p. 123. l. 30 p. 146. l. 31. p. 167. l. 25. p. 187. l. 3. — p. 192. l. 15. V. 11. p. 187. l. 7. V. 15. p. 192. l. 12. C. 12. v. 16. p. 187. l. 15. C. 20 v. 11. p. 19. l. 9. C. 23. v. 9. p. 103. l. 7 C. 24 ▪ v. 1 p. 187. l. 7. v. 5. ibid. l. 10. C. 28. v. 4. &c. 29. v. 15 , 21 , 23 , 31. p. 58. l. 21. Chap. 29. vers . 1 , 2. pag. 187. l. 7. Chap. 36. v. 16 , 24. p. 101. l. 28 , 30. C. 41. v. 6 , 7. p. 25. l. 28. C. 51. v. 46. p. 103. l. 14. Ezek. Chap. 11. vers . 16. pag. 187. l. 10. Chap. 20. vers . 22. pag. 120. l. 11. C. 21. v. 3. p. 103. l. 21. C. 37. v. 7 , 8. p. 159. l. 13. Dan. C. 2. v. 2. p. 187. l. 22. C. 4. v. 25. p. 132. l. 4. C. 5. v. 7. p. 178. l. 22. Chap. 9. vers . 7 , 8. pag. 103. l. 7. V. 9. p. 192. l. 2. V. 21. p. 112. l. 17. Hosh . Chap. 9. vers . 9. pag. 112. lin . 16. Joel . C. 2. v. 10. p. 159. l 16. V. 30 , 31. p. 191. l. 35. Amos. C. 1. v. 2. p. 101. l. 15. C. 3. v. 2. p. 103. l. 20. V. 8. p. 101. l. 14. C. 8. v. 9. p. 133. l. 29. Mic. Chap. 6. vers . 1 , 2. pag. 133. l. 5. V. 9. p. 101 l. 13. C. 7. v. 8. p. 192. l. 2. Hab. C. 3. v. 16 , 18. p. 102. l. 13 — 31. V. 17. p. 192. l. 2. Mal. C. 3. v. 17. p. 81. l. 15. Matth. Chap. 3. vers . 11. pag. 127. l. 6. Ch 5. v. 12. p. 25. l 14. Chap. 6. vers . 10. pag. 136 l. 31. Chap 10. vers . 28. pag. 102. l. 38. Chap. 12. vers . 24. pag. 121. l. 21. V. 39 , 40. p. 121. l. 1 — p. 122. l. 12. Chap. 13. ver . 25. p. 170. l. 34. pag. 171. lin . 5. pag. 174. l. 11. Chap , 23. ver . 34 — 37. p. 25. l. 14. Chap. 24. vers . 38. pag. 157. l. 37. chap. 27. v. 45. p. 25. l. 17. p. 133. l. 34. V. 47. p. 122. l. 9. Luk. C. 4. v. 6. p. 13. l. 30. Chap. 11. vers . 29. pag. 121. l. 35. C. 21. v. 11 , 25. p. 191 , l. 35. V. 25. pag. 161. l. 35 — p. 162. l. 16. V. 28. p. 103. l. 13. Chap. 23. vers . 8. page 112. l. 26. John. Chap. 3. Verse 2. Page 121 , l. 20. V. 5. p. 127. l. 10. Verse 13 , 14. Page 121. lin . 26. Chap. 8. Verse 44. Page 191. l. 10. V. 48. p. 121. l. 24. C. 9. v. 6. p. 135. l. 24. Act. Chap. 2. Verse 22. Page 120 l. 36. C. 5. v. 41. p. 103. l. 3. C. 19. v. 19. p. 31. l. 1. p. 180 l. 4. Verse 24 , 27 , 28. Page 26. l. 27. Chap. 27. verse 20. Page 159 line 20. Rom. C. 4. v. 11. p. 120. l. 3. C. 5. v. 3. p. 103. l. 4. C. 8. v. 35. p. 90. l. 11. 1 Cor. C. 2. v. 10. p 4. l. 9. V. 11. p. 165. l. 22 Chap. 4. v. 9 — 13. Page 25. l. 14. C. 5. v. 7. p. 128. l 36. C. 8. v. 4. p. 122. l. 31. C. 10. v. 20. p 13. l. 29. Chap. 11. verse 30. Page 137 line 19. 2 Cor. C. 4. v. 4. p. 123. l. 4. Chap. 26. verse 4 , 5 : Page 25. line 15. Philip. C. 1. v. 29. p. 103. l. 3. C. 2. v. 17. p. 103. l. 4· 2 Thess . C. 1. v. 5. p. 103. l. 3. C. 2. v. 9. p. 123. l. 5. 1 Tim ▪ C. 3. v. 16. p. 82. l. 36. C. 4. v. 7. p. 31. l. 21. Tit. Chap. 1. verse 12. Page 123 line 2. Hebr. C. 10. v. 1. p. 128. l. 25. C. 11. v. 7. p. 101. l. 39. Jam. C. 3. v. 14. p. 26. l. 15. Revel . C. 2. v. 14. p. 4. l. 7. V. 17. p. 160. l. 28. Chap. 6. v. 12 — 14. pag. 134. l. 11. C. 12. v. 11. p. 103. l. 3. Chap. 16. verse 13. page 21 l. 16. C. 17. v. 5. p. 83. l. 6. FINIS . Notes, typically marginal, from the original text Notes for div A42469-e3820 Aug. Dio l. 55. Pag. 18. Pag. 47. Aristor . hist . anim . l. 9. c. 43. Plin. hist . nat . l. 8. c. 15. See of Chiromancie , M. L. p. 84. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys . in Babyl aperto Capite . Plavt . Capt. 3.1 . Tertul. apolog . c. 2. Lucian . Pseudomant . Biblioth . l. 6. annot . 10. In Genes . 1.14 . et de Mag. l. 3. Vid. Crespe● . sum . Discipl . Eccles . Iudic. lib. prohit . reg . 9. Cato Cens . Cic. de Divin . l. 2. Pag. 11. Pag. 11. Ibid. Pag. 14. Ibid. Ibid. Pag. 16. Pag. 17. Lucian . ad dic . prom . &c. Pref. to his Prophecies in 44. Pag. 16. Tertul. apolog . c. 5. Mr. R. Hook. F.G. apud Trinovant Ministr . Pag. 16. Pag. 28. Ibid. Pag. 37. Pag. 38. Plavt . Mostel . Pag. 17. Matth. 5.12 . & 23.34 — 37. 1 Cor. 4.9 — 13. 2 Cor. 6.4 , 5. Erasm . Adag . 24.60 . Vid. Scal. emend . Temp. l. 7. & Codign . hist . Abass . l. 1. c. 5. See Miltons Figure-Caster . See Tullie de Divinat . l. 1. Pag. 47. Plut. in Camil. Liv. lib. 6. Pag. 8. & 47. Sophocles . Vid. Cic. de Sen. Plut. de sen . Polit. Aristoph . Schol. Ran. Fabr. gymn l. 2. c. 12. Vid. Aug. Epist . 48. de Discipl . Christ . c. 2. cont . Julian . l. 6. c. 1. Pag. 56. Preface . De novâ Stell . Serpent . c. 11. Pag. 24. Pag. 11. Suet. lib. 5. c. 21. Pag. 7. Ephemer . ann . 53. Hi●●on . Prolog . in Pentat . Longin . de sublim . Preface to his Worlds Catastrophe . Pag. 49. Pag. 20. Pag. 42 , 43. Ibid. Aug. de Trinit . l. 3. c. 5 , 6. & in Joan. tr . 8.9 . Greg. mer. l. 6. c. 6. & in Evang. hom . 36. Vid. Senec. qaest . nat . l. 7. c. 1. Pag. 23. Sen. de benef . l. 5. c. 6. Plut. in Pericl . Plut. in Nic. Thucyd. l. 7. Thucyd. & Plut. ibid. Plin. l. 2. c. 12. Plut. Nic. Plut. in Dion . Liv. l. 37. Polyb. l. 5. Curt. l. 4. c. 10. Herodot . l. 7. Plut. Alex. Curt. l. 4. c. 7. ” Plut. idem apophth . & de fort . Alex. Vid. Laert. Anaxarch . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Sympos . l. 8. c. 1. Dio lib. 60. Liv. lib. 44. Plin. l. 2. c. 12. Liv. ibid. Plut. Aemyl . Plut. problem . Rom. qaest . 76. Pag. 23. M. Sen. contr . l. 4. Calvis . Chronol . Macrob. in Somn. Scip. l. 1. ● . 20. Plin. l. 2. c. 12. L●v. l. 26. Plut. Aemyl . Ovid. fab . l. 7. Macrob. Somn. Scip. l. 1. c. 15. Juven . Sat. 6. Sen. ep 92. Plin. l. 2. c. 9. Macrob. in Somn. Scip. l. 1. c. 10. Kepler de Mere. in Sol. Ambr. hom . 82. Pag. 19. Pag. 18. Pag. 19. Pag. 25. Horat. Serm. l. 2. Sat. 5. Pag. 31. Pag. 51. Pag. 26. Pag. 28. Diodor. l. 16. c. 92. Pag. 27. Virg. e●log . 1. Pag. 37. Pag. 38. Horat. art . poet . Pag. 28. Pag. 38. Pers . 2.2 . Pag. 39 , 40. De Consens . Evang. l. 1. c. 10. Pag. 22 , 23. Pag. 4 , 5. Pag. 24. Pag. 26. Pag. 27. Pag. 28. Pag. 23 , 24. De Consens . Evang. l. 1. c. 23. Lord H. Howard of pretend . Prophecies . Fol. 384 fac . 1. Ibid. fac . 2. In Euterp . Pag. 22. Ibid. * Vid. Ara●um in Phaenom . & Theon . Schol. Virgil. Georg. l. 1. Plin. hist . nat . l. 2. c. 59. & l. 18. c. 35. Sen. qaest . nat . l. 1. c. 6. Plaut . Curcul . 1.2 . ” Horat. art . poet . “ Tibul. l. ● . c. 4. Plin. l. 2. c. 59. Pag. 49. Pag. 43. Pag. 23. Pag. 24. Pag. 51. Pag. 37. Pag. 9 , 10. ●lac . l. 2. ep . 2. Adv. Marc. l. 4. c. 51. Pag. 25. Plin. l. 28. c. 2. Diodor. l. 2. c. 31. Cic. de Divinat . l. 2. Cic. ibid. Gell. N. A. l. 14. c. 1. De nov . Stel. serp . c. 27. Contr. Astrol . l. 2. c. 2. & Cic. ubi sup . Evrip . Iph. Avl. In Apocoloc . Encyclopaed . uranos : cop . par . 2. c. 12. Diod. l. 32. Phot. Cod. 24. Essay 35. Dio lib. 54. Admon de Astrol . Pag. 43. Pag. 9. Heraclit . ep . 2. Nicocles . Anton . melis . l. 1. c. 56. Evrip . apud . Arrian . Alex. l. 7. Appian . bel . civil . 2. Plut. de Pyth. Orac. & de Orac. desit . Cic. divin . l. 2. Sen. ep . 85. Aug. confes . l. 2. c. 9. * Extorqemus ut pereamus Sarum de provid . l. 6. ” Suâ sibi patientiâ de trahit . Tertul. de pat . c. 1. “ Psal . 50.21 . esse sui similes Deos putat . Plavt . Amph. † Mal. 3.17 . Lucret. de rer . nat . l. 4. Astrolog . Predict . for . 48.49.50 . Alab . in Appar . ad Apoc. Jul. Scal. Pag. 56. In protrept . Memorab . l. 4· De Divin . l. 2. Ibid. Ibid. De triump . cru● l. 4. De Nov. Stel● Serpent . c. 11 Praefat. ad li ●und . Vid. Dr. Staughton in Felic . Novis . Sec. Preface to Worlds Catastr . De Stel. Serp. c. 2. Pag. 60. De Divin . l. 2. Preface to England . Prophet Merlin . Job 42.7 , 8. Esay 50.8 , 9. Jer. 20.11 . Rom. 8.33 . Psal . 37.6 . Pref. to Eng. Proph. Merlin . Laert. l. 2. Preface to Eng. Prophet Merlin . Var. Evmenid . vid. Popin . ad eund . Pag. 5 , 6. Pag. 15. Pag. 18. Epist . before Worlds Catastr . Pag. 6. Thucyd. l. 7. Impres . Pragae an . 1606. in 40. J.S. Pag. 10 Pag. 14. Pag. 9. Pref. to An. ten . Ibid. De Doct. Christ . l. 2. c. 2. & De Magistr . l. 1. c. 4. Epist . 256. Basil . Sel. ●rat . in No● . Pag. 10. Pag. 12. J. S. pag. 9 Pref. An. ten See Lilies Dark yeer ▪ p. 55. and Title page to worlds Catast● Franc. Pag. 25. Pag. 14. Ibid. Pag. 15. Pag. 25. Pag. 14. Pag. 19. See Goclein hereafter . Laert. Z●non . Pag. 19. Pag. 18. Ibid. Pag. 19. Pag. 27. Pag. 28. Pag. 55. Pag. 54. Ibid. Ibid. Discours of effects of Sat. & Jup. conjunct . 42. In Anti-Merlin ●en . Med. 2.●eno ●eno . Vid. ●lut . Stoic . ●epugn . c. 2. Sveton . l. 4. c. 53. Pag. 21. Cic. de Clar. Orat. & de Repub. Plat. nom . de Iust . Aristot . post Phys . l. 1. c. 2. Aug. de Deo dilig . c. 4. & soliloq . c. 20. Pag. 19. Concil . in Devt . qaest . 2. Pag. 10. Pag. 49. Pag. 63. Oper. Tom. 9. De Civit. Dei. l. 18. c. 2. De civit . Dei l. 22. c. 8. Avg. de temp . 174. Pag. 7.8 . An. ten . p. 11 Sen. epist . 115 Gal. hortat . Pag. 19. See Plin. l. 28. c. 2. & Cicer. De Divin . l. . 1. De Divin●● . l. 2. Pag. 15.19 . Pag. 15. Ibid. Pag. 23. Pag. 15. ●nstit . l. 1. c. 5. ● . ● . Pag. 14. Ibid. Pag. 18. Pag. 21. Pag. 18.19 . Pag. 19. Plut. Mario . Galatin . arcan . l. 8. c. 19. Diogenes . Lae●t . l. 6. Antiqit . l 5. c. 1. pag. 20 Pag. 14. Dio. l. 42. Plut. apopth . Hist . Nat. l. 2. c. 7. Prefac . to Eng● . Proph. Mer●l . Juvenal . sat . 7 ▪ W. L. where before . Ibid. Pag. 21. Pag. 21. Ibid. Pag. 21. Thuc. l. 2. Idem . l. 3. Diodor. l. 13. c. 107. Xenoph. hist . Graec. l. 2. See Goclein before . Thucyd. l. 8. Pag. 14. Pag. 13. Sphaer . c. 10. Pisc . in Gen. 1.14 . Pag. 13. Dilher . elect . l. 3. c. 21. Pag. 12. Pag. 16. Pag. 17. Pag. 17. Pag. 64. Pag. 19. Pag. 17. Ibid. Orat. de Pasch . Probl. Phys . Part 2. Pag. 17. Raymund . Pug. fid . part . 2. c. 8. Sect. 6. Pag. 18. Ibid. Pag. 16. Pag. 19. Pag. 16. Ibid. Pag. 24. Pindar . Pyth. 9. M. Anton. l. 12. Sect. 35. Contr. Evnom . 1. Pag. 25. Pag. 23. Pag. 24. Pag. 24. Pag. 25. Hist . l. 37. Pag. 22. Pag. 26. Preface to Eng. Prophet Merlin . Preface to Worlds Catastr . See Mr. Edw. Waterhouse Apolog. for Lern. & Ler. men . Pag. 22.23 . Pag. 22. Artapanus apud Diodor. Tars . Albumasar apud H. L. Howard . Tacitus hist . l. 5. Raymund . pug . sid . par . 2. c. 8. Sect. 6. Albert. nom . Specul . ex Al●umas . Origen . tom . in Gen. apud Evseb . praepar . l. 6. c. 11. Instit. l. 3. Petr. Alliac . in Gen. 30. & de Leg. & Sect. Vid. Sixt. Sen. Bibl. Sacr. l. 6. Annot. 10. Gvil. Paris . de Univers . part . 1. Petr. Alliac . ubi sup . & in de Theol. & Astron . concord . Henr. Machlin . Comment . in Albumas . Vid. Sixt. Sen. l. 5. Annot. 81. Ever . Digbie in Theor. analyt . 
A01545	----	Of the nature and vse of lots a treatise historicall and theologicall; written by Thomas Gataker B. of D. sometime preacher at Lincolnes Inne, and now pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1619 Approx. 941 KB of XML-encoded text transcribed from 210 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01545 STC 11670 ESTC S102922 99838682 99838682 3069 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01545) Transcribed from: (Early English Books Online ; image set 3069) Images scanned from microfilm: (Early English books, 1475-1640 ; 1236:20) Of the nature and vse of lots a treatise historicall and theologicall; written by Thomas Gataker B. of D. sometime preacher at Lincolnes Inne, and now pastor of Rotherhith. Gataker, Thomas, 1574-1654. [12], 360 p. Printed by Edward Griffin and are to be sold by William Bladen at the signe of the Bible at the great north dore of Paules, London : 1619. A reply to: Balmford, James. A short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Balmford, James, b. 1556. -- Short and plaine dialogue concerning the unlawfulnes of playing at cards or tables, or any other game consisting in chance. Gambling -- Religious aspects -- Early works to 1800. 2003-08 TCP Assigned for keying and markup 2003-10 SPi Global Keyed and coded from ProQuest page images 2003-11 Olivia Bottum Sampled and proofread 2003-11 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion OF THE NATVRE AND VSE OF LOTS ; A TREATISE HISTORICALL AND THEOLOGICALL ; WRITTEN By THOMAS GATAKER B. of D. sometime Preacher at Lincolnes Inne , and now Pastor of Rotherhith . LONDON Printed by EDWARD GRIFFIN and are to be sold by WILLIAM BLADEN at the signe of the Bible at the great north dore of Paules . 1619. ILLVSTRISSIMO DOMINO , D. HENRICO HOBART BARONETTO , IN DICARVM COMMVNIVM CVRIA ANTECESSORI PRAESIDIQVE PRIMARIO , PATRONO SVO SVMME COLINDO . NECNON CLARISSIMIS VIRIS ; D. PETRO WARBVRTON ; D. HVMFREDO WINCH , EIDEM IN EADEM CVRIA ADSESSORIBVS . D. ROBERTO HOVHTON IN TRIBVNALI REGIO ADSESSORI . D. IOANNI DENHAM E. GAZOPHYLACI REGI BARONIBVS . DIGNISSIMIS ITEM VIRIS , D. RANVLPHO CREW AD LEGEM SERVIENTI D. REGI , SERVIENTIBVS AD LEGEM : M. THOMAE HARRIS M. LEONARDO BAWTREE M. IOANNI MORE M. CAROLO CHIBBVRN M. THOMAE RICHARDSON D. IACOBO LEY , IN TVTELARVM CVRIA ADVOCATO REGIO . M. THOMAE SPENSER , BREVIVM CVSTODI . TOTI DENIQVE HETAERIAE CONSESSORVM VENERABILIVM , CONSVLTORVM PRVDENTIVM , IUVENTVTISQVE STVDIOSAE IN HOSPITIO LINCOLNIENSI IVRI OPERAM NAVANTIVM , FAVEVTISSIMIS QVANDOque AVDITORIBVS SVIS . THOMAS GATAKER THEOLOGIAE OLIM IBIDEM PROFESSOR HASCE LABORVM SVORVM PRIMITIAS IN AETERNVM OBSERVANTIAE MONIMENTVM IN AETERNVM BENEVOLENTIAEque MONIMENTVM INSCRIBIT DEDICATQVE . VIRI HONORATISSIMI , VIRI ORNATISSIMI ; INscriptionis huiusce satis forsan infrequentis ( insolentem vereor ne non desint qui dicant ) rationem nemo tamen ( credo ) quisquam mirabitur , qui vos , qui me noverit ; gnarus , vltra decennium apud vos Theologiam publicè professum quo fauore me praesentem complexi , quo desiderio discedentē sitis prosecuti . Nec insubidè sanè ( vti mihi saltem persuasi ) quos auditores sum pridem benignos expertus , lectores eosdē nunc candidos exopto , patronos etiam ( si sit opus ) strenuos habiturum confisus . Vestro itaque Nomini strophiolum hoc primitium porrectū velim , quale exhibent viridaria nostra angusta & inculta , etsi parum ( scio ) amoenū , haud insalubre ( spero ) tamen . In quo siqua fortè strigosa , flaccida etiam deprehensa fuerint nonnulla ; ad manū & mentem praestò ( precor ) sit , vel Cratetis illud , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel Varronis istud , b Neque in bona segete nullum spicum nequam , vti neque in mala non aliquod bonum . Illud me maximè solicitum habet ( Zoilos siquidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Momosque moros & morosos nihil moror ) ne quod phalangium improbum in sertum hoc incidens , è fronde salubri virus pestiferum exugat , & , quod Rhetor ille olim de scriptis suis , c quos porrexerim cibos , venena fiant . Id verò sicubi contigerit ; ( quod valdè nolim , neve fiat enixè rogo ; ) sed si contigerit tamen ; ( neque enim novum hoc vt succus innoxius per araneae viscera traiectus in vir●s evadat ) iniquum sanè admodum fuerit , vt quod foeda bestiola suo more solens prauè egerit , in laboris honesti honestisque consilijs suscepti damnum dedecusve vel tenuissimum cedat , & prauitatis alienae poenas luat immer●tus , qui prodesse cunctis , obesse nemini in votis , in studijs habuerit . Vos autem illud vnicum maximopere oratos velim , ( ò si & exoratos dederitis ! ) vt d abusus illos latè nimis vbique grassantes , ad Salutis nostrae Natalitijs dicatos praesertim dies , ( quorum opera nefaria factum est , vt ludicra sors illa , qua de inter alia istic agitur , malè passim audiat , & iam olim audierit ) tum è priuatis cuiusque familijs , tum è publicis hetaerijs , omni studio e topper sublatum eatis . Ita vos f Sufes ille summus & g Dynasta solus in iure dicundo , agundo protegat provehatque in sedes aeternas tempestivè transferat , & in iudicio novissimo cum Christo suo Sanctisque omnibus adsessores exhiheat . TO THE IVDICIOVS and ingenuous Reader . HOw backward I haue euer heretofore bin ( best knowing mine owne weaknes ) to publish ought by the Presse , they best know , who hauing oft pressed me thereunto , haue neuer hitherto therein preuailed . Now a twofold necessitie is imposed vpon me of doing somewhat in this kind , partly by the importunity of diuers Christian frends , religious and judicious , who hauing either heard , being partakers of my publike Ministery , or heard of by report of others , or vpon request seene some part of this weake worke , haue not ceased to sollicite the further publishing of it : As also partly , ( and more specially ) by the iniquitie of some others , who being of contrary iudgment in some particulars therein disputed , haue bin more forward than was fit by vn-christian slanders and vncharitable censures to taxe and traduce both me and it . From whose vniust and vndeserued aspersions no way seemed better and readier to cleare either , than by offring to open view of all , what I had before deliuered in an obscure auditorie ( to speake of ) among but a few . And this thou hast here ( good Reader ) for effect and substance the same that was then and there deliuered , inlarged onely with such matter of History and Humanitie as was not so fit to pester the Pulpit or incomber that Auditorie withall . For the occasion of entring first into this discourse , and motiues of wading so far in it , I referre thee to a that part of it where I render an account thereof , vnwilling to stay thee longer , than needs must be , in the entry . If any shall surmise that writings in this kind may occasion too much liberty , a thing that litle needeth in this ouer-licentious age : I answer breifely ; first that b it is vnequall that for the loosenes of some dissolute , the consciences of those that be godly disposed should be entangled and ensnared : and secondly , that whosoeuer shall take no more liberty than by me is here giuen , shall be sure c to keepe within the bounds of Piety , of Sobriety , of Equity , and of Charity : than which , I know not what can be more required . For no sinister end ( I protest before Gods face and in his feare ) vndertooke I this taske ; neither haue I auerred or defended ought therein , but what I am verily perswaded to be agreeable to Gods word . If any man can better informe me in ought , I shall be right ready to hearken vnto him : neither haue I neglected any meanes in this kind , ( by writing & conference with others , besides mine owne priuate labors ) that might further me therein . Defects in it ( I know ) there can not but be many : what , or whose worke is free from them ? mine of many , much more : too many my selfe see ; and many more ( I well wot ) a curious eye may soon espie . Let them in frendly and louing manner be shewed me by any ; ( as forme haue already bin by by some ; whom I rest beholden to for it ) and I shall count it a speciall kindnes . Where defects shall appeare , let it yet be considered , whether they be vitall and fundamentall or no , such as touch the very heart and life of the maine matter , or such as notwithstanding them the frame ( or foundation at least ) may stand firme : And withall let it be remembred that I deale in an Argument that hath hitherto bin handled very confusedly by the most , and not very soundly by the best ; as to any indifferent eye vpon due view of this present discourse may very euidently appeare . Of thee ( whosoeuer thou art ) I desire but to finde an vnpartiall Reader , a judicious discusser , and a charitable censurer ; that d what I hold be not condemned out of prejudice vnheard ; e what I proue be not rejected because it is not conceiued ; and f what I profer with the right hand be not taken with the leaft , but that Charity may continue with diuersitie of iudgment , if thou shalt in ought remaine yet vnsatisfied ; a course too too much wanting in this vncharitable age . And this fauourable acceptance if these my sory first-fruits shall finde , it may encourage a weake beginner to attempt somewhat further hereafter , that may be of better vse . Them and thee I commend both to him , who is the Author of all Truth , the clearing whereof hath bin in this worke my maine ayme : He vouchsafe a blessing ; and through his blessing the labor ( I hope ) shall proue not vnfruitfull . Thine in Christ T.G. The Contents of this Treatise . CHAP. 1. What a Lot is ; and of Loterie in generall . pag 1. CHAP. 2. Of Chance or Casualtie ; and of Casuall Euents . p. 9. CHAP. 3. Of the seuerall Sorts or Kindes of Lots . 31. CHAP. 4. Of Ordinarie Lots Serious . 35. CHAP. 5. Of the Lawfulnes of such Lots : with Cautions to be obserued in the vse of them . 84. CHAP. 6. Of Ordinarie Lots Lusorious : and of the Lawfulnes of them . 117. CHAP. 7. Answer to the principall Obiections made against Lusorious Lots . 140. CHAP. 8. Answer to the Arguments vsed against them lesse principall . 181 CHAP. 9. Of Cautions to be obserued in the vse of them . 236. CHAP. 10. Of Extraordinarie or Diuinatorie Lots . 268. CHAP. 11. Of the vnlawfulnes of such Lots . 298. CHAP. 12. An admonition to auoide them ; with answer to some Arguments produced in defence of them : and the Conclusion of the whole . 331. Escapes of some moment to be amended . PAge 5. line 9. zsed for vsed . p. 20. l. 8 , 9. those words , And the like error they commit , when they define should haue beene in an Italicke Character as part of Lanctantius his speech p. 25. l. 26. foreknew for forchnew it . p. 48. l. 23. de●igned for de●igned , p. 55. l. 11. a part for apart . p. 65. l. 20. besel for befel . p. 71. l. 2. complained for complaineth . p 73. l. 24. Examples for the Examples . p. 96. l. 27. diuideth for diuideth . p. 100. l. 24. now for not now . pag. 103. lin . 15. iudgement , either ag . other for iudgement either ag . other , p. 106. l. vlt. with for with , p. 110. l. 28. Lot for a Lot. p. 124. l. 5. thoes that for those that . p. 163. l. 24. so ? for so . p. 198. l. 21. folovving for flowing . p. 236. l. 1. Chap. VIII for IX . p. 244. l. 18. drunck at it , for drunck with it , p. 24. l. 14. great for greater . p. 330. lin . 14. this for his . In the Margine . Page 6. l. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12. lit . f Amphion for Agatho . p. 27. l. ● illuc est for illic est . p. 40. l. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 52. lit . f quū for quā li. ● . anno 11. c. for anno v. c. p. 63. l. f Luk. for Luk. 4.18.24 . p. 79. l. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 81. l. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 82. l. r rarò for raro . p. 104. l. c. penis for Poenis . 219. l. t quibusquā for quibusdam . p. 246. l. f Lusori for Lusuri . p. 282. l. r in bonam for in bonam partem . p. 298. l. r duxerit for duxerint . ibid. sortilgia for sortilegia . Occolampadius de scriptis suis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sibenè quid scripsi , Christo gratare datori : Si malè quid scripsi , noveris esse meum . OF THE NATVRE and vse of Lots . CHAP. I. What a Lot is ; and Of Loterie in generall . § 1. THe a vse of Lots and Lotery , as it is very ancient , so hath bin in all ages no less frequent among men of all sorts . And considering that those things that are most in vse , are by meanes of mans corruption most subiect to abuse ; b it ought not to seeme strange , if the like hath among the rest befallen Lots ; if hauing bene so much in vse , they haue not bene free from much abuse ; if hauing bene vsed by so many , they haue bin abused by the most . For c what Creature of God , or what Ordinance , be it ciuill or sacred , though good and holy in it selfe , is so happy , but that it receiueth , if not a deepe tincture , yet at least some slight fully , from the foule hands or defiled fingers of the most that deale with it . That the lawfull vse therefore of this Ordinance may be wisely discerned and warily seuered from the abuse of it ( d so that neither the vse of it be wholy banished and abandoned in regard of the abuse , as where Frend and Flatterer are both indiscreetly thrust out togither at one dore ; nor yet way be giuen to the abuse of it while the right vse is admitted , as where the dore is vnheedily set open to Flattery while men hope to entertaine Friendship ; ) is the maine matter that in this whole Treatise is aymed at . Which that it may be the better and the more orderly performed , it will not be amisse that we endeuor to consider and conceiue aright , in the first place what the nature of a Lot is in generall ; and next to that , what the seuerall sorts thereof are ; whereby the warrantable and vnwarrantable vse of them may the more plainely appeare . § 2. A Lot therefore may be well thus either defined or described , that it is a casualty or casuall euent purposely applied to the deciding of some doubt . In which definition or description so conceiued , ( as in all other ) are two things principally to be considered , the genus , as they terme it , that containeth the matter ; and the forme or specificall difference of the thing defined . The Genus , or the matter of a Lot is said to be a casualty , or some casuall euent , because that how soeuer in some kind of Lot some guesse may be giuen , yet the euent is mainly casuall , and it is the casualty of it , that is principally respected and necessarily required in it vnto the constitution of a Lot. Those therefore reach a litle too farre that define a e Lot to be the doing of any thing whatsoeuer by the euent whereof some hidden thing may be discouered . For many things are and may be done for the discouery of hidden and vnknowne truths , which yet come not within the nature and compasse of a Lot. For example ; A man suspecting his seruant to be light-fingred , layeth money as a bait in his way to tempt him withall , and thereby to try his honestie which he hath in some iealousie , which yet is no kind of Lot : to omit many other courses vsed ordinarily by those that are in place of authoritie and judicature for the finding out of malefactors and the discouery of crimes , in which yet there is no kind of Lotery , no more then of casualty . Whereas the matter of a Lot is euer some euent meerely casuall ; as if a man to try whether his seruant be a theefe or no , shall put a scroll with his name in it , togither with others rolled vp seuerally into water , to see which will vnfold first , and thereby to determine and iudge of the party suspected whether he be guilty or guiltlesse of that crime . To which purpose tend those sayings of good Authors , that f To vse Loterie is to put a thing from skill and counsell to temeritie and casualty . that g A Lot is the child of chance . that h The issue of Lots is not in mans power , but is such as casualty casteth on vs. that i In Lotery there is no certainty . that k Lots are not caried by reason and iudgement , nor by counsell and aduice : but l Chance and casualtie striketh the cheife stroke in them ; if wee respect secondary causes . It was no Lot therefore , but a meere mockery of a Lot , that * Verres sometime vsed , when a Priest being to be chosen by Lot at Syracusa , “ he caused the tickets or tokens that were cast into the Lot-pot to be signed all of them with one and the selfe same mans name : It was , I say , no Lotery , because there could be no casualty or vncertainty in the drawing of the tickets so signed . But of Chance or casualty we will speake more at large in the next Chapter . § 3. The forme or specificall difference of a Lot is taken from the vse and intent or purpose of the vser , or that whereunto this casualtie or casuall euent is applied ; which is said to be the deciding or determining of some doubt , whether it be the defining of some act to be done hanging yet in suspence , or the discouery of some hidden and vnknowne truth in things done or suspected to be done already . And this is that which distinguisheth a Lot from all other casuall euents and accidents , and that maketh the casuall euent so vsed to be a Lot so iustly accounted and called . Euery Lot therefore is casuall ; and there can be no Lotery , where there is not casualty . But euery casuall euent is not consequently a Lot : For many things fall out casually , and do befall men so continually in the whole course of their liues , which yet come not the most of them within compasse of a Lot : as , meeting of those by the way that they neuer minded or once dreamed of ; lighting on some one in the street or at the market , whom they desired to speake with , while they are going about other businesse ; the finding of some one thing while they looke after an other , or while they looke after nothing but go on in their way : These things and the like are casuall , but no lots ; there is no lotery at all in them ; because these things may befall a man will he , nil he , and do many times whether he regard them or no , whereas a Lot dependeth vpon the will and purpose of the vser , who by applying the thing zsed to such ends and purposes , maketh a Lot of that which otherwise in it owne nature were none . But for a man to apply such a casuall thing or the casuall occurrence of any such thing to the discouering , defining , deciding , determining or directing of any truth vnknowne , euent vncertaine , or course vnresolued , is to vse it as a Lot , and to make a Lot of it ; this being that that giueth the very essence of a Lot to it . To this agreeth that definition of a Lot and Lotery giuen by some others , who define m A Lot to be a casuall euent determining our purposes : ( though that be somewhat too scant , and comprehend but one kind ; ) and , n Lotery ( whereof more anon ) to be the determining of some doubt or vncertainty by the variable euent or disposition of some sensible thing that we propound to our selues . Which latter definition , though it do not so exactly point out the precise matter of a Lot , as we shall afterward shew , yet doth fully comprehend the proper vse of a Lot , and that which iustly maketh the casuall euent to be so termed and esteemed . § 4. Out of that therefore which hath bene said of the nature of a Lot may be raised , as I take it , somewhat a better definition , or at least description of Lotery , to wit , that it is the deciding or determining of a doubt by some casuall euent . For that Lotery is not but where some question or controuersie is of some sort or other , a doubt of somewhat whither done or not done , or by whom , or in what manner done , or some deliberation concerning somewhat to be done or not done , or to be done either in this or that sort , which is by the Lot to be decided and determined , is a matter out of question , not denied of any , but agreed vpon by all . Now whereas many and sundry , yea infinite in a manner are the meanes wherby questions and controuersies are determined , of all these it is o some casualtie or casuall euent onely that is made choise of for the determining of the doubt in that which we properly terme Lotery . In regard whereof as they wander farre from the right path in this point , p that confound q the suffrages or voices anciently vsed to be giuen either in election of Magistrates and Officers , or in matter of judicature for the acquiting or casting of the party in question by casting of r beanes white or blacke , or of beades and stones , s or bones or shels whole or holed t into a pitcher or other vessel prepared to that purpose ; ( whereunto Alcibiades alluded sometime when he said , u He would not trust his owne Mother with the tryall of his life when he could auoide it , for feare lest shee should vnwittingly cast in a blacke beane for a white : ) with * the Loteries vsed in the like manner for the disposing of some offices and places of imployment also in the State , as if they were of the same nature , whereas indeed they are not . So they seeme to shoote also no lesse wide in this businesse , x that draw within the compasse of Lotery y the proofe of Aarons right to the Preisthood by that miraculous budding and fruit-bearing of his Almond-tree rod , z the trials of quarrels in question of right by duels and combats , canonicall purgations , a by taking of the Hoast or the Eucharist , as also b by fire and water anciently vsed euen c in these parts , d diuination by mens names as foretelling their fortunes , and whether should preuaile either against other , and the like : the meanes in these cases whereby the doubt or controuersie is determined being not meerely casuall , and the decision of the doubt thereby therefore vnproperly so termed . § 5. Where let me adde yet one thing further , that it is not only necessary in the matter of Lotery , that the thing be casuall that is applied to the deciding of a doubt , but that it be thereto applied so far forth as it is casuall , ( I speake in regard of the creature both vsing and vsed ) not as it hath either in it owne nature , or in the conceit or counsell of those that make such vse of it , any speciall relation otherwise to the businesse thereby to be decided . An instance or two will helpe to cleare my meaning herein . For a man therefore requested to ride abroad on a rainy day with his frend , to say , I will ride , if it hold vp by noone , if it doe not , I will not stirre abroad : or for a man being crossed casually by an Hare on his way , to conjecture thereby of the euent of his iourney , and to determine thereupon of proceeding or stay , or of this or that successe in the same ; there is in either of these cases a doubt decided by a casualtie , but that not considered as a casualtie , but as hauing otherwise a peculiar relation to the businesse intended , and the conueniency or inconueniency of it effected by it in the one and presaged by it in the other , and therefore making no Lotery : In which point also some of the former Authors seeme to faile , when they bring in e diuination by the flight of Fowles , and by their eating or refusing their food vnder this head . But for a man pressed in that manner to accompanie his frend , to say , we will draw cuts whether we shall stay or go , or whether I shall goe with you or you stay with me , and put off your iourney to some other time : or being vpon the way togither , and disagreeing in opinion concerning the shaping of their course , to referre the question and controuersie betweene them to be decided by the flight of the next Fowle , or the footing of some Beast that hath gone before them on the way : here is matter of casualty regarded as it is meerely casuall , and in that respect applied to decide the present doubt , which no man therefore , I suppose , will deny to be Lotery indeed . And thus we see what both a Lot and Lotery is in generall , to wit , A Lot some casualty or euent meerely casuall purposely applied to the deciding of some doubt : and Lotery the deciding or determining of some question or controuersie by such casuall euents considered as they are such . CHAP. II. Of Chance or Casualtie , and of casuall Euents . § 1. NOw because Chance or Casualty beareth much sway in Lotery ; Casuall Euents being the subiect matter of Lots ; the due consideration thereof will help not a litle to the clearing of the nature of Lots and Lotery , and those Questions that are moued concerning the same . Concerning Chance therefore or Casualtie we will consider foure things . 1. The name of it . 2. The nature of the thing so named . 3. Two distinct Acts concurring in it . 4. And lastly , certaine conclusions or aphorisms concerning it . First for the name or terme of Chance or Casualtie , albeit it be by some vtterly condemned , and held foolish and heathenish ; yet is it a terme according to the iust analogie & proportion of Tongues and Languages , vsed by the Holy Ghost himselfe in Gods booke both in the Old and New Testament . In the Old Testament by the pen of b Salomon , the wisest ( of a meere man ) that euer was since Adam , where he saith , that c Time and Chance befalleth all men , or all things : as also oft d els-where in that booke . In the New Testament by the mouth of one infinitely e greater and wiser than Salomon , f the very power and wisdome of God , our Sauiour Christ himselfe , in the parable of the Iew that journeying to Iericho fell among theeues , who as he lay wounded halfe aliue and halfe dead , a Priest is said to haue g come by Chance that way : where the Euangelist Luke to expresse in Greeke what our Sauiour spake in Syriack , vseth a word precisely answering h an other vsed by Salomon , and springing ( as may be probably surmised ) from the same roote . I might adde diuers other places , where this terme is i elsewhere vsed in holy writ , but these two shall suffice . Augustine therefore , though k he repent himselfe in his Retractations that he named Chance or Fortune rather so oft in his writings ; and it liked him not so well in regard of the abuse of that name among the Heathen , who held Fortune for a blinde Goddesse , and ascribed vnto her what they should haue giuen vnto God ; yet withall he explaineth himselfe that l he ment nothing thereby but the casuall euent of things ; in which sense he acknowledgeth that it may be well vsed , and granteth that m Religion condemneth not , nor inhibiteth such kinde of speeches , as to say , Peraduenture such a thing shall be , or , Perchance it may be , or , Such a thing came to passe by chance or casualtie . § 2. Secondly for the nature of the thing so named , albeit some say that n it is nothing , as o the same is said of sin , and therefore deserueth no name , saue that Nothing it selfe must needs haue some name , to expresse not so much what it is , as what it is not . Yet * Chance and Casualty is indeed something , & may be defined a Contingencie or vncertainty seuered from fore-cast & fore-sight . Contingencie or vncertainty I terme it , to seclude it from necessitie & certainty . For where necessitie is or certainty , there can be no Casualty ; " Casualty & Certainty euer expelling either other . I adde , senered from fore-cast and fore-sight , to distinguish casualty from such contingency , as is accompanied with either of these twaine , either directed by fore-cast , or determined by foresight , which either of them both ioyntly & seuerally exclude casualty . Chance or casualty thus conceiued is an affection or adiunct both of efficients and of effects . In regard of the former , it is by the p ancient Philosophers marshalled cōmonly among the causes in the ranke of Efficients , though some q later ones going more exactly to worke , acknowledge it to be rather an Affection of an Efficient , or an Adjunct manner of Efficiency than an efficient cause of or in it selfe . In regard of the latter , Chance or Casualtie is by a Trope ordinarily vsed to signifie the Effect it selfe so affected : And so take I it here , and consider it in the matter of a Lot , as the vse of Authors well warranteth it , and as r Christian Writers in these Questions most vsually vnderstand it , for a Casuall Euent , that is , an Euent contingent , not directed or determined by any fore-cast or fore-sight . A Contingent , I say , that is , an vncertaine or variable Euent , as all grant it to be : And that againe so vncertaine as the vncertainty of it is not directed or determined by the skill , counsell , or fore-cast of him to whom it is casuall ; not that it is not effected and produced by knowne naturall causes , but that neither his skill or counsell hath any hand in the directing of those causes in the producing of that effect , nor his fore-cast can determine what the effect will be in particular but by meere conjecture onely . For the better conceiuing hereof all Euents may be referred to three heads : s They are either Necessary , Contingent but not Casuall , or Contingent and Casuall . t Necessary are such as fall out naturally alwaies alike in a certaine and constant course , and cannot doe otherwise , vnlesse some supernaturall power countermand and ouer-rule them , and the causes producing them : Such kind of euents are the motion of the Heauens , the course of the Sunne , for the fire to burne combustible matter cast into it , and the like . u Contingent and not casuall are such as are so done one way , as they may or might haue bene done some other way , but that vncertainty is determined by the knowledge , art , fore-cast , and skill , or by the aduice , counsell , deliberation , or free election of those whom they concerne or befall : as for a man on his way to go on or stand still , to go forward or backward , it being in his power & determinable by his owne will and aduice to do the one or the other . Contingent and casuall are such x as might fall out in like sort diuersly , and are y not determined by any art or fore-cast , counsell or skill in regard of the person to whom they are casuall , or whom they casually befall . Thus for a man trauailing on the way , without fore-cast of ought in that kind , to espie the Eclipse of the Sunne falling out at that instant in the riuer where he rideth in to water his horse : the Eclipse of the Sunne here is naturall and necessary , his seeing or not seeing of it is contingent or voluntary , his espying it in that place going in for no such end is meerely casuall and accidentary . Thus he that slew Achab by casualtie , is said to haue drawne his bow a in simplicitie , intending , it seemeth , nothing lesse than that his arrow should there light where it did , being shot out at all aduenture by him , the vncertaine motion not directed or determined by the will or skill of the shooter to the marke that it hit . So the slaughter of the person that is casually slaine , is said to be done b sodainly , inconsiderately , not out of enmitie , not of set purpose or by a traine , the party that did it c not eying or seeing him , nor seeking his hurt whom he slew : all which termes and phrases vsed by the Spirit of God in that case , tend not onely to expresse the vncertainty of the euent , but to remoue also all knowledge and counsell , all fore-sight and fore-cast , whereby that vncertainty might be determined by the party that was agent in that act . § 3. Now in these casuall euents there are two things concurring , as generally in all acts & euents whatsoeuer . The one an act of the creature either reasonable or vnreasonable ; of the reasonable either led meerely by guesse and conjecture , as in drawing of cuts ; or roauing at all aduenture , as in taking out of tickets shuffled and so blended togither , that there is no place at all left for guess ; of the vnreasonable either mouing it selfe naturally but vncertainly in regard of particular circumstances , as in diuination by the flight of Fowles , and by their feeding or refusing their food , or moued by some other at all aduenture , ( for so far forth as any art or skill is vsed , so far forth it is not casuall ) and that so as it may take diuers courses , or light diuersly , if it be but one , as when a blind man or one blindfolded shooteth a shaft at random ; or when boyes play at crosse and pile ; or they must of necessitie fall diuersly though vncertaine how , if they be many or more than one , as where diuers dice or pawnes are cast out of the same box or hand , sundry balls or bowles out of the same lap or arme . The other is an act of the Creator , a prouidence or assistance either in generall or speciall ; and that for the most part generall and mediate in ordinary casualties , sometime speciall and immediate in extraordinary euents . A generall prouidence , I say , ordinarily , as in all other things : For the prescience and prouidence , or , if you will , rather the will , pleasure , and omniscience of God extendeth it selfe in generall vnto all things , euen to d the lighting of a sparrow , e to the shedding of an haire . f God ( saith one well ) is the author of all things , be they casuall or other : g author , I say , as an other well distingnisheth , of the action , though disposer onely not author of the euill , where any is , in it . If a prouidence of God therefore in all things , then in casuall euents also : and as in all things , so in casuall euents ordinarily , and no otherwise . If a h Sparrow fall not without Gods permission , much lesse is any man slaine without Gods prouidence , who is therefore said to i offer the man that is casually slaine , vnto the hand of him by whom he is slaine . In this regard well saith Augustine , that k That which is commonly called Chance , is yet by a certaine course secretly guided : and that l Euen in those things that we say come by chance or by aduenture , respect ought to be had to a diuine disposition . Yea in regard of this prouidence by casualties oft checking mens counsels , is it said by Salomon , that m The race goeth not alwaies with the swiftest , nor the battell with the strongest , nor bread to the wisest , nor wealth to the skilfullest , nor grace to the cunningest ; but Time and Chance befalleth them all . That which the Heathen man it may be saw when he said , that n Men ought not to rely ouermuch on their counsell or forecast ; for that o fortune , as saith he , or p Gods prouidence by fortune , as much better another jumping almost in precise termes with Salomon saith , striketh a great stroke , and oft carieth things acrosse to that we expect . Which as it is so in other casuall euents , so in Lots among others ; of which Salomon saith therefore that q The Lot is cast into the lap , but each disposition of it is of God. In which speech the spirit of God by Salomon , as diuers r Diuines of great , yea of good note expound him , implieth but thus much , that though nothing seeme to be , or indeed is more casuall than a Lot , where it is caried as it ought , yet there is a diuine prouidence in the disposition of it ; as there is the like also in all other euents , of what nature and quality soeuer they be . And therefore looke what is said by Salomon of a Lot in that place , the selfe-same is said s elsewhere of all mens thoughts , and wayes , and words , and works , and counsels , and courses , that they are disposed by God , and are t not absolutely in our power to giue issue to them as we will. Thus is it true that A●gustine saith , that u Those things that fall to vs by Lot , are giuen vs from God : according to that of the Psalmist , * The lines are fallen to me in a pleasant place , and I haue a faire heritage : I praise the Lord for it . ( Though that be spoken metaphorically not properly , as the former words shew , x The Lord is the portion of my part and of my cup ; and the maintainer of my Lot. ) But withall in like manner y all wealth whatsoeuer , be it z left by decease of friends , or got by a trauaile and industry , or attained otherwise , and b rest or sleepe , and c a good wife , and d children are said to be Gods gifts , and to come all from him , who e giueth all things to all , and f worketh all things for all , and g in all . Yet sometime there is a more speciall and immediate prouidence in extraordinary cases and vpon extraordinary occasions in these casuall euents , as in the h casting of the man sodainly for feare of the enemie into the sepulchre of Elisha , who by Gods admirable worke to grace the blessed memory of his faithfull seruant deceased , reviued therevpon : as in the i Lot whereby Ionas was sometime discouered ; done , as Hierome well saith , k not by vertue of the Lot it selfe , much lesse of a Lot vsed by Heathen and Infidels , but by his will and prouidence that ruled , or rather ouer-ruled the vncertainty of it . And in this case is that true , which Bernard saith , that l That which seemes Chance to vs , is as a word of God acquainting vs with his will. That which is true indeed in generall , if we consider Gods decreeing will of whatsoeuer commeth to passe : for we know that it was Gods will it should be so , when we see it once fallen out so , and his will is manifested by his work , either for the doing of the thing it selfe , or for the permitting of it to be done . Otherwise if it be further vnderstood of the manifestation of Gods approuing will concerning somewhat to be done or left vndone of vs , it is not true in the generall . For what word of God is there shewing his will in this kind and this sense , when an Hare starteth out before a man in the way , or a Fowle flieth beside him , or he treadeth in some vncleane thing vnawares , and the like , more than in any other act whatsoeuer ? vnlesse we will giue way to their l superstitious and friuolous conceits , that make such accidents ominous . Howbeit of extraordinary Lots cast by speciall instinct or expresse appointment of God , it is most true , and of such may well be vnderstood those speeches of other of the Auncients , who call Lotery m a diuine tryall , and n a diuine sentence : and say that o a Lot discouereth to men Gods hidden will ; and p maketh it knowne openly what God iudgeth secretly : as also that q A Lot is a matter in mans doubting manifesting Gods will. Which sayings all , if they be vnderstood of Gods approuing will what he would haue done or not done of vs , must of necessitie be restrained to such Lots alone as God himself shal by some speciall meanes appoint to be vsed to that purpose . § 4. From that which hath bene said , and already laid as a ground , may certaine conclusions be deduced concerning casuall Euents . The first conclusion : It is idle in matter of Casualty , and so of Lotery , to confound the act of the Creator with the worke of the creature ; they being two seuerall things distinct in themselues , which ought not therefore to be confounded in casuall euents more than in any other whatsoeuer . Yet thus many seeme to do , and those men of some note , when they say , that r Fortune or Chance is the same with Gods prouidence , and that they differ onely in respect : as also , that s Prouidence , Fate or Destinie , and Fortune or Casualtie are in truth the same ; yet so to be distinguished , that the first includes the two latter : For that Prouidence is the cause of all things that are done ; which Prouidence in respect of things done necessarily is called Fate or Destinie , in respect of things done casually is called Fortune or Casualtie . And therefore t That ( say they ) which to the wise and godly is Gods singular Prouidence , to the foolish and prophane is Fortune or Chance . The very like herevnto saith Lactaentius of nature , ( as before him u Seneca , ) which he confoundeth also with God. * Folly and error and blindnes , saith he , and , as Cicero confesseth , the ignorance of causes brought in the names of Nature and Fortune . And againe , x This ouerthrow of piety brought in Natures name : For when men knew not by whom the world was made , or would perswade men that nothing was made by the Deity ; they said that y Nature was the mother of all things , as if they should say that all things had sprung vp naturally of themselues ; which word while they vse , they confesse their owne folly : Since z Nature , seuered from the diuine power and prouidence , is iust nothing . And the like error commit they when they define “ Fortune a certaine Goddesse which by sundry casualties sporteth her selfe with defeating of mens purposes , because they vnderstand not from whom those good or euill things come that befall them . It is true indeed , ( as a a worthy man saith answering that obiection of Atheists and Epicures , what will become of Fortune if there be a diuine Prouidence in all things ? ) that if we speake of Fortune , as the b Poets paint her , blind , standing on a globe , turned about like a weathercock with euery puff of winde &c. it is but either a poeticall figment c , that d may as easily be done out by vs as it is drawne by them : or else at the best a symbolicall embleme deciphering out the great vncertainty of casuall euents , of which we shall say more anon . And againe it is no lesse true that the same e Author saith , that if by Fortune with Proclus , we vnderstand a diuine power coupling causes togither which would of tiarre otherwise , that they may worke to one and the same end ; then are we to acknowledge such a power and prouidence not in f casuall things and such as are vncertaine alone , but in all other whatsoeuer , euen those that be most certaine . For g Fortune is no other than but God nicnamed . But if we consider the terme of Nature , and so of Fortune or Chance , as the Holy Ghost vseth them ; as Nature is a power or facultie in the creature distinct from Gods prouidence guiding and ruling , yea and oft ouer-ruling the same to such ends as he seeth good : so is Fortune or Chance also an affection or action of the creature distinct from the same prouidence whereby God likewise guideth and disposeth the same at his pleasure . As in naturall effects therefore there is the worke of the creature , which might be albeit there were no prouidence disposing it , but the creature for matter of direction were left wholy to it selfe : so is there the like also in casuall euents ; which as they do now fall out , and yet are ordered , as all other things , by Gods prouidence either generall or speciall ; so would no doubt fall out the same oft-times that now they do , were there no prouidence at all , but the creature left to it owne worke and will. In regard whereof the Scholeman not vnfitly saith , that h there might be some vse of some kind of Lot , although there were no prouidence at all to guide it , for that i in the same , the decision of the matter in question is referred wholy , as we shall see after , to the casuall motion of the creature , without any speciall prouidence of the Creator required therevnto . In a word , if in casuall euents we consider ought beside the ●●ature and the vncertaine motion thereof , ( vncertaine ( I say ) to vs , because not determinable by vs , though determined ordinarily by some naturall cause or other : ) there is nothing guiding them but Gods prouidence : which two things , the act of the creature , and Gods prouidence accompanying it , though neuer sundred or seuered , yet are to be distinguished and distinctly considered , and not to be confounded the one with the other . § 5. A second conclusion : The casualtie of an euent doth not simply of it selfe make it a worke of Gods speciall or immediate prouidence . It is apparant : for there is oft-times a more speciall prouidence in many things that are not casuall but contingent only , then in the most things that are casuall . How many casuall euents daily befall vs , euen as many almost as we meete with men , or tread steps on our way , when euery cast of our eye ministreth new variety of casualtie , and euery vnexpected obiect bringeth a casuall euent with it ; which yet no man will be so senselesse as to account so many seuerall works of speciall or immediate prouidence ? And yet some one contingent euent onely among many other meerely casuall may be so , when they are not . For example ; for a man on his way to be crossed oft by an Hare , to meete with many vnknowne , finde a peece of old yron , spie a couey of Partridges , haue his hat blowne of his head , and the like , may well befall a man and be all meerely casuall . But for a mans frend out of suspition of danger and fore-cast of distresse that his frend may incurre , to inforce his com●any vpon him , whereas otherwise he should trauaile alone and is desirous so to doe , and being in company with him to be a meanes of sauing his life by recouery vpon a fall , or by rescue vpon assault , were an euent contingent rather than casuall . And yet who would not acknowledge a more speciall prouidence of God in the latter that is lesse casuall , or rather not casuall at all but contingent onely , deliberatory and voluntary , vndertaken vpon mature counsell and forecast , than in the former , that are or may be meerely casuall , and fall out beyond all expectation , without any forcecast at all ? It is true indeed that Gods prouidence is more manifested in things casually befalling vs for good or euill , than in things that befall vs contingently by meanes of men and their forecast and affection to vs , or their hatred and malice ; as more in things that fall out contingently , than in things that are necessarie . Howbeit the prouidence of God ordinarily extendeth it selfe to all of them alike , and is more speciall sometime in some things not casuall than in others that are such . Yea in the same euent either casuall or other may a more speciall prouidence of God be iustly deemed to be at some time than at other in regard of circumstances concurring : as for a man trauelling ouer Salisbury plaine to finde a pitcher of water left occasionally there , hauing no neede of it or vse for it , no man , I suppose , would expound as a speciall prouidence of God : But for a man exceedingly vexed with thirst , extremely distressed , as h Sampson sometime , and ready to die for want of water to drinke , to light on the like booty casually , as i Hagar was directed by Gods Angell to a Well , he would haue iust cause to esteeme it to haue a special prouidence of God in it , and might well terme the place where he should so finde it , as shee did an other place where Gods Angell found her , k Beer lachai roi , or the Well of the liuing God that looked after me when I was neere lost . No man not fondly superstitious would account so of the one ; and no man not grossely impious but would iudge so of the other : yet both equally casuall : the casualtie of euents therefore doth not of it selfe simply adjudge them to either . § 6. A third conclusion : That may be casuall to one that is not casuall to another ; where there is forecast and fore-knowledge and counsell foreseeing or directing and disposing it in the one , and not in the other : and that may seeme such , which indeed is not . For the better conceiuing hereof we are to consider that in casuall euents two things do concurre , l ignorance or want of fore-knowledg foreseeing them , and inconsideratenes , or want of fore-cast directing them : for these things make the euent of them vncertain to vs : & vncertainty breedeth casualty . Yet is not that all out true here that some say , that m Ignorance of causes forged the terme of Chance or Fortune : and that n Chance is nothing but that , the cause whereof , or meanes whereby it is effected , is hid from vs. For many things we know not the cause of , which yet we ascribe not to chance , neither indeed are they casuall ; but some of them are necessarie , as that the Load-stone should attract yron and steele , and direct the needle touched with it Northward , &c. no knowne cause or certaine reason can be rendred of either ; and yet are they necessary and naturall , not casuall euents : some onely contingent , as the returne of Ague fits in an ordinarie course is not casuall , to speake properly , but contingent on●ly at the most , euen to such a one as out of ignorance of the true cause and ground of its recourse in that manner , suspecteth it to be some kind of spirit . Againe many things there are and come to passe daily , which we know the causes of , and yet are they casuall to vs , because they were not foreseene by vs : as when an Hare started by hounds crosseth a man tra●ailing on some other occasion ; though he be neither ignorant of the cause of his owne journey that way , nor of the cause of the Hares crossing the way at that instant , yet may it be casuall to him that an Hare then and there should crosse him : whereas if a man knew before-hand what would fall out or befall him on the way , nothing then that did betide him should be casuall vnto him . Thus then may the same thing be casuall to one , that is not so to another ; because it was foreseene and fore-knowne by the one and not by the other : as o Sauls meeting them that Samuel had foretold him of before , was casuall to them he met , not casuall to Samuel and Saul himselfe , the one that foresaw it by reuelation from God , the other that fore-knew by relation from him . Againe , all counsell and fore-cast is excluded from casuall euents . Nothing that is done by aduice , counsell or fore-cast , is done casually in regard of him that so doth it . p What is done casually is done vnaduisedly , saith Augustine . And q Temeritie swaieth in casualty , not reason or aduice , as we haue formerly shewed . In regard whereof we vse to say of those that speake inconsiderately and deale vnaduisedly and vnconstantly , that r they deale as if they dealt by casualtie , s or went by Lotery ; that they speak● as t if they drew cuts what they should say . And thus againe may that be casuall to one that is not so to another , because it is beside the intent and purpose of the one and not of the other . Thus was u Ahabs meeting Elias casuall to Ahab , but not casuall to Elias , who went of purpose to meete Ahab : thus * Iephtaes meeting his daughter and shee him , was casuall to him who expected her not , not casuall to her whose purpose was to meete him . Yea thus many things seeme casuall when indeed they are not ; x being thought to come by aduenture , when they are done by art and aduice : as Plato counselleth the rulers of his imaginary y state to couple persons togither by a slight and semblance of lotery , that they might seeme to light either on other by lot or by chance , when indeed it was done by their cunning and slight . Thus Darius his horses neighing after the mare which he had bene with lately before in that place , seemed casuall to his competitors , who before z had agreed to settle the Empire on him whose horse should first neigh at their next meeting in that place ; but neither was so indeed , nor seemed so to himselfe , or at least a to his groome who had laid the traine before for it . b Thus a man sendeth his seruant on an errand through such a lane , where he knoweth that he shall meete his mistres comming from market laden with meat ; they meete accordingly the one not expecting the other , and suppose they meete casually , when indeed it is no casualty , but the good mans care forecasting it for the ease of his wife . c Thus the seruant lighteth on money , that his master hath laid of purpose as a bait to try his honestie withall , whether he will restore it or retaine it , and thinketh it came there casually , where it was purposely disposed . And of this kind , in a word , is all co●en and cunning conueyance vsed in Lots to make that seeme casuall that indeed is not , but is caried by slight ; a thing so common in such courses , that among the Dutch it is reported to be growne to a by-word , In Lotery is Bouery , that is , knauery or cosenage . Now howsoeuer in such cases the ignorance of causes maketh those things seeme casuall that indeed are not so ; yet to speake properly , it is rather the ignorance of euents , as in the former cases , that maketh things indeed casuall vnto any ; by meanes whereof it commeth oft to passe , that the same euents are casuall to some that foresaw them not , and yet not casuall to others that foresaw them before : and so it is true , that d Casualtie dependeth vpon our ignorance ; which therefore e the more we know , the lesse we are subiect vnto . § 7. And hence followeth the fourth and last Conclusion : That there is f no casualty with God ; because no ignorance in God. There is nothing , I say , casuall vnto him ; yea nothing commeth contingently , but g all things necessarily in regard of him and his decree . If we respect indeed the creature , and its manner of working , some things come to passe necessarily , some contingently , some casually . But if we respect Gods will and purpose , his praescience and prouidence , nothing falleth out contingently or casually , but all things come to passe necessarily . Nothing contingently : for in contingency is vncertainty : but h all things are certaine with him , who hath done already what he will do or will haue done ; and with whom whatsoeuer euer shall be , is as sure as if it were done already . For i There is no wisdome , nor vnderstanding , nor counsell against God. k He disanulleth the deuices of Nations , and defeateth peoples purposes : But his counsell shall euer stand , and his purposes shall alwaies take place . Nothing casually ; because he l seeth all , and m knoweth all ; yea n he foreseeth and foreknoweth all that euer shall be . For o from the beginning of the world , yea from all eternitie , God knew all his works ; his fore-knowledge and praescience being coeternall with himselfe and his owne essence : and all the thoughts , and words , and works of all his creatures are as well knowne to him as his owne are . For p There is not a word in my tongue , but thou , Lord , wholy knowest it , saith Dauid : and thou vnderstandest my thoughts long before . And q Thou alone knowest all mens hearts , saith Salomon . And againe , r All things are naked and broken vp to him with whom we haue to doe . Yea as he foreseeth and foreknoweth all things ere they are ; so s he seeth and knoweth all things past , present and future at once . t We are as men on the way , that see who go before them or with them , but see not who come behind them : God is as one standing aloft on a sentinell , that seeth all both before and behind vnder one view at one instant . That which the Psalmist seemeth to allude vnto when he saith , that u God looketh downe from heauen and seeth all Adams sonnes ; from his place of abode he viewes all the inhabitants of the world : and as he framed and fashioned the hearts of each of them , so he taketh notice of all their works . God therefore foreseeing all things ere any of them are , there can none of them fall out casually in regard of his Maiesty . But needs must he foresee all things euen ere they are , when there is nothing that he doth not euer see : and * there is nothing but he euer seeth it , that seeth all things at once . Againe , in regard of God can nothing come casually , because by his prouidence and eternall counsell all things are guided and gouerned , and ordered by him to such ends as he seeth best himselfe . So that euen x those things that seeme most disorderly in themselues , yet are ordred with him . For not only y the best things are all effected and wrought by him ; but euen z the worst and the wickedest are all so ordered and disposed by his eternall counsell and vnsearchable wisdome , that 1 euen by those that do what he willeth not but forbiddeth , he fulfilleth what he willeth . Nothing therefore comming to passe but what God foreseeth , what God foredecreeth , what he hath foreknowne , and what he hath fore-ordained , there can nothing come casually in regard of God ; casualty necessarily excluding all fore-knowledge and forecast . That which the Heathen man of old foresaw when he said , that 2 Nothing was casuall with God , though many things were with man. In which sense are we to take Augustine , where he reasoneth thus against casualty ; 3 whatsoeuer is done by casualtie , is done vnaduisedly : whatsoeuer is done vnaduisedly , is done without forecast or foresight : if ought therefore in the world come to passe casually , the whole world is not administred by forecast or foresight . Which argument or ground of his simply considered 4 might exclude as well all contingencie in regard of vncertainty , as all casualty in euents , but must of necessitie be vnderstood of the euents of things onely as they regard God ; with whom , because he fore-seeth all things before they fall out , and fore-determineth all things how they shall fall out , none of those euents are casuall , that are most casuall vnto vs , none contingent of those many that are contingent vnto vs. CHAP. III. Of the seuerall Sorts of Lots . § 1. THus much then shall suffice to haue spoken of the definition of a Lot , and of Casuall Euents , whereof a Lot is one , in generall : we will now proceed to consider of the seuerall Sorts and Kinds of it . In the diuision of Lots therefore I finde much diuersitie among Writers , some referring all to two heads , some to three , some to foure , some to more , vncertaine how many . a Lyra maketh but two sorts of Lots , diuisorie , vsed for the diuiding of something betweene diuers ; and consultorie , for the determining of somewhat to be done . The former , saith he , lawfull and free from offence , if without greedy desire of gaine the euent be committed to the chance or the casuall motion of the creature : the latter vnlawfull , if the euent of it be expected from any created power beside the casuall act of the creature , as from the motion of Planets , or the operation of euill Spirits ; not vnlawfull if it be expected from God or good Angels , so it be done in case of necessitie , with due reuerence , and out of Ecclesiasticall Elections . b Lavater likewise , and * Schlinder make two sorts , but in different termes , diuisorie and diuinatorie : diuisorie , vsed ( as before ) for diuision of possessions , legacies , spoiles , offices , exercises , imployments , and the like , and these lawfull and commendable : diuinatorie , vsed for the finding out of hidden and vnknowne truths , and the foretelling of future euents , and these vnlawfull and damnable . The consultorie Lot they thinke to be included in the two former , though not the same simply with either . c Serarius againe maketh two sorts another way , consultorie , and diuinatorie : For that , saith he , that by a Lot is sought out , is either the bare knowledge of things past , present or future ; or beside the knowledge of something any action whatsoeuer that may come within compasse of deliberation and counsell ; that is done by a diuinatorie , this by a consultorie Lot : the diuisorie Lot may be referred , he thinketh , to this latter . § 2. d Thomas Aquinas maketh three sorts , diuisorie , consultorie , and diuinatorie : diuisorie , determining what each one shall haue ; consultorie , inquiring what were best to be done ; and diuinatorie , searching what shall hereafter ensue . In these , saith he , the euent is expected , either from the starres , and that false and vaine ; or from chance alone , as in the diuisorie , and that not wholy free from some vanity ; or from some spirituall cause directing it , and that either the Deuill , and that wicked , or God , and that of it selfe not euill ; yet such as may become sinfull , if Lots be vsed , vpon no necessitie , without due reuerence , with abuse of diuine oracles , or in Ecclesiasticall offices : otherwise in case of necessitie it being lawfull with due reuerence to implore by Lot a diuine sentence . In his steps tread most of your e Popish Writers ; saue that some of them , as f Caietan , and g Tolet restraine these cautions to the consultorie Lot only ; some of them with h Malderus , and i Delrio condemne vtterly all both consultorie and diuinatorie Lots , saue in case of speciall either command or instinct , k allowing the diuisorie wheresoeuer , being vsed without wrong or iniurie to any . And of ours , l Peter Martyr , as he setteth downe the same sorts , so he passeth in a manner the same censure vpon them : that to expect the euent of them from Chaunce or Fortune is friuolous , from euill spirits superstitious , from planets ridiculous , from God alone religious , and onely lawfull , so that vsed in case of necessitie , reuerently and religiously , without superstition , without fraud or collusion , and without abuse of diuine oracles . m Peucer and n Krakevitz make three sorts also , but in another sort : Lots diuine , guided and gouerned immediately by God ; such as godly men vsed vpon Gods speciall commaund , not warranted now to vs : Ciuill or politike vsed for the ending of strife and law-suites , or the parting of goods , gifts , and legacies , or the collation of some honours and offices ; which may lawfully be vsed with mutuall consent , and without couen and fraud : and Diuinatorie or superstitious , whereby men presume vpon idle grounds , neither warranted by Gods word , nor founded on naturall reason , to find out hidden truths , and guesse at future euents ; a course Satanicall , and in Scripture expressely forbidden . o Perkins againe maketh three sorts with some new alteration : ciuill or politicke , vsed for the diuiding of bargaines &c , to end strife ; sporting , vsed commonly for the setting vp of banckrupts ; diuining , vsed for the foretelling of future euents : The first warrantable vsed in cases of weight and necessitie , with invocation of Gods name ; the two latter notable abuses , hauing no warrant in Gods word . § 3. p Easty onely maketh foure sorts ; diuine , appointed and commanded to be vsed by God ; diabolicall , for diuination , condemned of all ; politicall , for choise of Magistrates in cases of warre , tolerated by many ; ludicrous , for sport and pastime , questioned by most : and by himselfe disallowed . Lastly Serarius , besides his former diuision ; and another of q serious and lusorious ; as also those that diuers others haue , of r permitted and prohibited , of s lawfull and vnlawfull , of t religious and profane : heapeth vp u many others to small purpose , drawne from the great variety and diuersitie of workers about them , instruments vsed in them , matters disposed by them , the manner how , the places where , the times wherein they were vsed , and the like . § 4. But leauing these and the like diuers and disagreeing diuisions to their seuerall Authors crossing the one thus the other : we will assay ( if it may be ) to giue somewhat a fuller , and more exact distribution ; at least fitter and more commodious for the businesse here intended , then the most of them haue done . Lots therefore may be all well referred to two heads , and sorted into two ranks , either of Ordinarie , of which kind those are which they commonly terme Diuisorie ; or of Extraordinary , such as the Consultorie and Diuinatorie are : the Ordinarie may be subdiuided into Serious and Lusorious ; and these againe distinguished by sundry differences as occasion shall require . CHAP. IV. Of Ordinarie Lots serious . § 1. TO begin then with the former sort : Ordinarie Lots I call those whose full worke may be effected by the ordinary or naturall power of the creature vsing them and vsed in them : or wherein no extraordinary power or prouidence is required for the direction of the action to that end wherevnto it is applied . Of this kind are all those Lots that are meerely Diuisorie , wherein the matter in question and controuersie is euer such as may well be decided by the casuall motion or euent of the creature , being committed therevnto by those in whose power it is to dispose of it , without any speciall prouidence or extraordinary meanes required for the directing of the action in this or that manner : which kind of Lots may be termed also Ciuill or profane Lots , taking the word profane , as it is opposed to Sacred , in the better sense . Where commeth to be controlled their definition of a Lot , who define a a Lot to be a kind of consulting with God of rare vse , yet lawfull to be vsed in such accidents , where neither reason nor humane aduice can conveniently be had . For there is nothing lesse than any consulting with God in such Lots as we now speake of , there being no cause , nor reason , nor ground , nor occasion so to do : seeing there is neither any question concerning Gods will , what he would haue done or not done , nor any thing to be done that in regard of the difficultie of doing it , requireth any speciall aide and assistance or diuine presence or prouidence , more than any other ordinarie act and affaire of this life . For there is nothing expected or required in these Ordinarie , Ciuill , Diuisorie Lots , but what is in the naturall power of the creature therein vsed , the will and consent of the creature making vse of it concurring , as easily to effect , as for a man that hath his lims to walk , or that hath his sight to see : that which may euidently appeare vpon a diligent view of the seuerall examples hereafter ensuing . § 2. These Ordinarie Lots againe are of two sorts , either b Serious or Lusorious . Serious I call such as are vsed in serious businesse , be it great or small , weighty or light , so as not matter of meere sport or delight alone , which is the Lot that some of the former Authors terme the Diuisorie Lot , in regard of the frequent vse of it in diuision of lands , goods , chatels , bargaines , exercises , offices , imployments , and the like : And that of which Salomon speaketh where he saith , that c The Lot stinteth strifes , and maketh partition among the mighty . Now of this kind of Lot there is great variety of Examples as well in Holy Writ as in prophane Writers . And we may obserue them to haue bene vsed either for distribution of matters of Office and Charge , or for diuision of possessions & lands , of goods and chatels , or the like . Matters of Office or Seruice and Charge distributed by Lot haue bene either Sacred or Ciuill . For the former : to passe by that bold fancie of d Origen , which he gathered from e a place of Moses mistranslated by the f Septuagints , and by himselfe misexpounded , that the Angels in heauen haue their charges by Lot assigned them , who shall g rule this or that Prouince , who h tend this or that person , who i gouerne this or that Church , writhing and wresting diuers places of Scripture for the proofe of this his friuolous assertion : As also to put by that apparent error of k Ambrose ; wherein many yet not l of former times only , but m of later dayes also , and those of good note , follow him ; who deceiued by n a place of the Gospell by him misvnderstood , saith that the High Preist in the Old Testament was elected by Lot : whereas it is apparent by euident proofe to the contrary , that the high preisthood among the Iewes went o legally and vsually * by descent , though caried p sometime indeed corruptly by force , fauour or purchase , but q neuer that we reade of , saue r once onely a litle before the last vtter ruine of that both Church and State , by Lot And lastly , not to insist on that groundles conceipt of the counterfait s Prochorus , whom yet t diuers concurre with , that the Apostles of Christ parted among themselues by Lot the whole world for to preach and plant the Gospell in : and againe , u the Seuenty two Disciples , which of them should accompanie and attend on each Apostle , as the * Leuites d●d on the Preists : that x Iohns Lot light for Asia , and Prochorus his for Iohn . To passe , I say , from these fond figments to the truth of storie . Sacred Offices , for the readier manner of performance and more orderly execution of them were in the Iewish Church diuided by Lot. § 3. The diuisions of Sacred Offices made among them by Lot were either Generall or Speciall . In Generall , the whole body of the Tribe of Levi was by Lot sorted out into rancks . For first , a the Preists were all diuided into twenty foure companies according to their families , which tooke their courses by turnes , euery weeke after weeke in order ; the order of their courses being determined by Lot , b to take away all murmuring , that none might complaine , as being lesse regarded and cast behind others . And againe , c the Leuites that were no Preists were likewise diuided into 24 companies , appointed to attend the former companies of Preists ; who , which , and when , was decided likewise by Lot ; all great and small submitting themselues alike to that sentence , that there might be no contention nor emulation amongst them . In particular for the Preists that were of each companie , and were to serue at the same time , there were d Lots cast by them likewise for the sharing of Offices among themselues ( partly to auoid confusion and contention ; for e God is a God of order and peace ; and partly the better to settle the seruice ; sithence f no man commonly regardeth that that is euery mans charge ) who should tend the Altar of Incense , who the Table of holy bread , who the dressing of the Lamps , who the Altar of Burnt offrings , who should feede the Fire , who should carry out the Ashes &c. as by the bookes of the Iewish Liturgies is reported plainly to appeare . And thus is that place of the Euangelist Luke to be vnderstood , where it is said of Zachary , that being of the Course of Abia , and seruing in his Course , g he went by Lot in to burne Incense : A place for want of this obseruation misvnderstood by many of the Auncients , who ( to let passe here the repetition of h Ambroses error , which it seemes he drew hence ) i supposing Zacharie to haue bene High Preist ( which k it is apparent he was not ; for the High Preist was of no particular course , nor liued from Hierusalem , but had his imployment constant , and his abode continuall about the Temple : ) and to haue gone in then to burne incense for the l solemne Fast of Atonement , m at which time onely the High Preist entred not with incense alone , but with bloud also , and that but once in the yeere , into the innermost Sanctuary , ( whereas Zacharie by Lot was assigned to do what he did ) n did therevpon ground their groundles and vncertaine conceipt , ( though in a matter of no great moment ) which hath yet continued to these times , concerning the time of our Sauiour Christs conception and birth , o referring therevpon the one to the Spring toward the end of our March , and the other to Midwinter about the latter end of December , * or the beginning of Ianuarie : whereas p the most auncient referred his birth-time to our Spring their Haruest , about Aprill or May ; and q other later ones of great note , vpon grounds as vncertaine , would reduce it to September or 2 October in Autumne . But to returne to our Taske : As the Preists shared the seruices among themselues by Lot : so the Leuites likewise , as well those that were r Singers , as those that were s Porters , decided by Lot , what order of course should be obserued in their musicall and ministeriall imployment by the one , and which gates of the Temple should be waited at and attended by the other . Among whom also those that were to wait in the same place , being many in number , t are reported likewise to haue taken their turns by Lot , as well for the u nightly watch , as for the daily ward . The * Offices themselues were , it seemeth , distributed , who should be Singers , who Porters , &c. by Dauid , Nathan , and Gad , with other principall persons assisting them , hauing warrant so to doe from God : x only the order and course of their imploiment in those offices was diuided vnto them , or decided and determined among themselues vpon ioynt consent and generall agreement , by Lot. And hence ariseth the phrase vsed by Simon Peter to Simon Magus , y Thou hast neither share , not Lot in this businesse , Which speech yet no more prooueth what that bastard Prochorus broached , that the Apostles shared among themselues by Lot : no more then Gods commanding Elias z to annoynt Elizeus Prophet in his owne place , ( which was done , as the story sheweth , not by powring oyle on his head , but a by casting a mantle on his backe ) prooueth that Prophets were either ordinarily , or at all annoynted in the time of the Old Testament ; ( an opinion without sufficient ground generally receiued ; ) or that annoynting of Kings was euer vsuall in Persia , because b Cyrus is termed the Lords annoynted ; or that materiall oyle was powred vpon our Sauiour to that purpose , because he is called c Christ and Messias , and is sayd to haue d beene anoynted by God. But , as to annoynt is there put for solemnly to set apart and appoynt , where yet there is no materiall annoynting at all , because into e some sacred Offices men were sometime by that Ceremony enstalled : so is a Lot heere vsed for right or interest to deale in that holy businesse , which yet was not , saue in f Matthias his case , disposed of by Lot , because sacred Offices or imployments had sometime been thereby distributed . Thus g Augustine would haue it determined by Lot among the Pastors of Gods people , where diuers are in one City , in time of publike persecution : who of them should stay by it , and who should retire and reserue themselues for better times ; that so neither those that stayed might bee taxed of presumption , nor those that retired themselues be condemned of cowardize . As also h it is reported by some to be the practise to this day in the Church of Geneua , that by Lots cast among their Ministers , some of them are assigned to vi●it the infected at the Pesthouse in times of generall infection by epidemicall diseases . § 4. Now as in assignement of sacred Offices , so in distribution of ciuill Seruices & matter of charge , haue Lots among Gods people beene ordinarily vsed . Two Examples especially are found of it in Scripture . The former in a Military matter : where in the Leuites i quarrell , that had his Concubine rauished , so that she died vpon it at Gibea in Beniamin : the other Tribes of Israel resolue to goe vp against the Beniamites their brethren by Lot : which yet is not so to be conceiued , as if by Lot it should bee determined which Tribe of the eleuen should first goe vp against them : ( for they are sayd to haue k asked of the Lord at Shilo , and of the Priest that stood before him there , which Tribe should giue the ●us●t . ) but their meaning is , as l two worthy Interpreters rightly obserue , by Lot to designe who of each Tribe should be warriors , and who should bee purueyors , who should goe forth to fight , and who should be imployed to bring in prouisions 〈◊〉 those that abode abroad in the field . m The State there was then popular , as n one of them well noteth : and therefore it seemed best to decide that by Lot , which without much tumult in an Anarchy could not easily haue beene determined otherwise . The latter Example is in a City businesse ; where the same people returned from the Babylonian deportation , o cast among themselues Lots by Ezra's direction , thereby to designe , who should vndergo the burden for the bearing of the charge & expence , or imploying their paines in fetching and bringing in of wood , to bee spent daily in Gods seruice on the Altar of burnt offrings ; the times being then dangerous , and the worke of some difficulty in regard of their enemies that lay in wait for them on euery side . § 5. Neither was this vse of Lots lesse frequent among other nations then among Gods owne people ; p most common in Democraties or popular Estates , because they seemed iustly to carry the greatest equality and indifferency with them , as q they doe questionlesse ( though such r indifferency indeed be not alwayes allowable , nor such equality , stand euer with equity ) but s no strangers in any kinde of state or forme of gouernment whatsoeuer : yea much vsed in the most flourishing and best ordred Estates , nor reiected , but admitted and approued by such state-masters or state-wrights ( if I may so terme them ) that so plotted and moulded states , as if they wrought them out of wax , as they deemed would bee for the best , and like longest to continue . Thus a Plato in his imaginary modell of such an Estate as he supposed would bee most exact and absolute in all poynts , would haue the most part of his Magistrates ( some few excepted , as the b Cheefe Iustice , and c the Generall for warre with other military places ) d to be designed yeerely by lot , for the preuenting of , and meeting with the peeuishnes and waywardnesse of the multitude . To which purpose he willeth that e 360 be chosen yeerely by most voyces of the whole Communalty out of the foure rankes of his Citizens , ( 4 pound , 3 pound , 2 pound , and one pound men , as they reckoned , or f much about 12 , 9 , 6 , and 3 pound men , according to our account ) 90 out of each ranke , for Senatours and Aldermen ; and the one halfe of them by Lot assigned to gouerne the City for that yeere : as also 60 g Sheriues , fiue out of euery twelfth part of the City , to gouerne the Territory thereunto appertaining , diuided likewise into 12 parts ; it being h by Lot determined yeerly , which part of the City should send Rulers into this or that part of the Country . Besides these , hee requireth i of six elected by most voyces out of the first Ranke , three by Lot to be set apart for k Surueighors of houses , edifices , high-wayes and water-courses in and about the City : and often so elected out of the first and second Rankes , fiue to bee l Clarks of the market : Againe , one of 12 chosen out of the whole company of Competitors for m Master of the Reuels ; and three of 12 that haue most voyces , for n Triers and Disposers of prizes in solemne games , o Courts to be setled in each ward of the City ; and for priuate causes Iudges , as occasion should be , appoynted by Lot for the preuention of corruption ; as for publike by speciall choyce . p The election of Priests and such as haue charge of holy things to be left to God himselfe , for him by Lot to dispose , as he pleased . § 6. But to leaue his frame to those that list to make triall of it ; in this particular many famous Estates haue much concurred with him . For first among the Greekes , and more specially at Athens ; to let Sparta passe , where I finde little done in this kinde by Lot , saue that q the Competitors for any Office were in order by Lot admitted sometime to passe the Suffrages of the Assembly , in whose power it was to chuse or refuse : At Athens , I say , were many of their offices and imployments , as well Ciuill as Sacred disposed of r by lot . s The Offices there were either wholly electiue , as the Areopagites , or Iudges that sat at t Mars his hill vpon ma●ters of greatest consequence , as wilfull murther and the like , u chosen out of those that had vnblameably before born office elswhere , who continued in that authority so long as they liued : or in part casuall , yeerely designed by Lot , as their sacred Senators or Legates that they sent yeere by yeere to the common Councell at Delphos ; and their ordinary Senators , or their Councell of fiue hundred , taken out of their Commoners for the gouernment and iudicature of other ordinary affaires . These were chosen , x as it seemeth , y by putting together the names of all those of each ward that were capable of that dignity noted vpon z little tables or tokens of Brasse into one vessell , and as many Beanes blacke and white , all but 50 blacke , into another , and so each mans token being drawne out of the one , and a beane withall out of the other , either he past to further triall , and held if he were approoued , or he was for that yeere reiected , as his beane prooued white or blacke . And thus a fifty a peece being extracted out of each of the ten Wards ( for Tribes they cannot well be termed , b a Tribe being , as the word importeth , but a third part of one of them ) the whole number was made vp of the Councell of 500. Now out of those , that were thus dignified by benefit of the beane , were c nine againe by the like course aduanced to further place of authority termed Rulers or Regents ; of which number were there 6 Masters of the ordinances , d the King or Master of their Ceremonies , the Maior for the yeere , e and the Martiall . After the 500 thus designed , and the nine Regents called out of them , f Lots were againe cast , or drawen rather for each of the ten Wards , which should rule first ( for the principality of each of them was to last little more then a moneth , to wit , the tenth part of their yeere ) which next , and so on to the yeeres end . This decided by Lot , all the Princes ( for so now they were stiled all of that Ward that had the white beane ) of the principalitie that then tooke place , drew by Lot againe g ten Presidents that might rule for the seuen first dayes , and then ten more for the seuen next , and so on till the 35. dayes were expired , the full time of their whole principalitie . Out of which tenne againe there was by Lot likewise drawne out h a Commander or a Prouest , whose gouernment in that kinde lasted but one day of the sauen , neither might any one of the ten haue it more then once or aboue one day at once , because the keyes of the Castle at Athens were in his keeping : and so seuen of them hauing it in course as the white beane fauoured them , three of them of necessitie were debarned of it . i When causes were to be heard and tried , the Masters of the Ordinances accompanied with a Register , called those that had power of iudicature together into one place ; and , whereas there were ten Courts , that held plea of seuerall kinde of suits , marked with seuerall letters , set in k seuerall colours ( as it seemeth ) ouer the seuerall Court gates ; k by Lot they assigned m a competent number of persons according to the qualitie of the suits to be heard , for each Court , as they drew beanes or acornes , ( for n those also are reported to haue beene vsed in this businesse ) with the letters vpon them that belonged to those Courts : each of which persons so allotted o hauing receiued first a Rod from the Crier with the name of the Court written on it , or of the same colour that the letter was ouer the Court gate , hee went with that and his beane or acorne vnto p that Court that had the letter on the one of the same colour with the other , and was there admitted for a Iudge . Besides these ordinary Iudges were there certaine q Arbitrators also or Vmpires ( other from such as were chosen by mutuall consent of both sides ) by Lot assigned for the hearing and ending of lighter matters , r diuided likewise among them by Lot ; which they did , assisted by certaine s Clerkes of the pleas designed also by Lot : t from whose sentence such as liked it not , might appeale to the Iudges . Now in this designation as well of their Senators , as of their nine Regents , it was constantly obserued that u some were euer by a second Lotterie added after a iust number drawne , that if any of them drawne formerly , either were reiected vpon triall , or deceased within the time of his Regiment , the other might immediately supplie his place . And x there was a great penaltie for any one that should intrude himselfe into Court or Councell , not being by Lot assigned so to doe . I find further among the Offices carried at Athens by Lot ; y Ten Treasurers taken out of those of the best ranke : z Ten Controllers or Auditors , to whom most of the other Officers within certaine dayes after their time expired were to giue account of their gouernment , free libertie granted any man that would stand forth to accuse them of , or charge them with ought , carried otherwise by them then ought to haue beene , while they were in Office : a Ten Surueighors or Scauengers : b Ten Wardens of the Ports : c Ten Clarkes of the Market : as also the Office of d the Eleuen ; e whereof Ten were as Sheriues or Bailiues , and had charge of the common Gaole , and of Executions and Arrests , each within his owne Ward ; the Eleuenth was a Scribe or Register adioyned vnto them , for the making of Writs and entring of Actions : as f the Officers also of each Principality before mentioned had one the like chosen likewise by Lot to attend them for the keeping of their Writs and Decrees , and for the entring of their Orders . Now these Officers thus elected by Lot , had some of them as well Sacred as Ciuill imployment . For not onely g the King or the Master of the Mysteries and holy Rites , dealt most in such matters ; but h the Mayor for the yeere , and i the Martiall too , had their seuerall imployments in that kinde for seuerall their superstitious seruices . And besides them had they by Lot designed k Sacrists , tenne in number , for the procuring of prodigies , and the performance of certaine Superstitions vsed euery fift yeere ; as also Priests for their seuerall Gods , as l Ioue , m Vulcan , &c. wherein n many others also concurred with them both in * other parts of Greece , and o else-where ; as p at Syracuse in Sicilie , where , of three chosen by voices out of three Families , was one Priest for Ioue yeerely designed by Lot. § . 7. To passe ouer from Greece to Italie , from Athens the q Eye of the one , to Rome the r Head of the other , yea s of a great part sometime of the whole knowne world : At Rome , albeit it be reported of Romulus , that t he would by no meanes haue Priests appointed by Lot , but by Election : yet u by Lot were the Vestall Virgins there in succeeding ages designed , as the place became void by decease or default , one taken of twenty picked out formerly by the chiefe Priest. And for Ciuill Offices among the Romanes ( who are herein x said to haue imitated the Athenians , but in truth tooke not their course ) not so much the Offices themselues ordinarily , y which went most by election and voices , as the imployments in the Offices were diuided by Lot. For first after the making away of Romulus , z the two hundred of the Gentrie , diuided into tens , cast Lots for the ruling of the State in course among themselues , each ten their fiftie dayes , and each of the ten his fiue ; and so the next ten after , till they had all taken their turnes . But that course they soone grew wearie of , and at Numaes election it expired . Againe after the ejection of the Tarquines and the surcease of regall state , the two Consuls or Maiors by Brutus his meanes then setled , where some extraordinarie busines fell out , that was to be done by them , and could not conueniently be done but by one , ( as a the Dedication of a Temple , h the Nomination of a Dictator or Soueraigne Generall , * the keeping of Courts for Creation of some new Officers , or the like , ) vsed by Lot to decide whether should haue the honour of it . But most ordinarie and vsuall was this their manner of decision , when either c one being to stay at home , and the other to go abroad , or d both being to go abroad for the waging of warre in seuerall places , or the gouerning of seuerall Prouinces , it was by this meanes decided whether should go , whether stay , whether haue this or that charge : As also when they were both together in the same seruice with equall authoritie , e they did sometime in the execution thereof by Lot daily take their turnes : and f and by it likewise decided whether should stay by it , and whether returne for a time , when some state busines required the presence of one of them at home . The Pretors likewise or Presidents , g one at first onely ordained for Ciuill Iurisdiction at home , because the Consuls were by occasion of warre oft called abroad ; then h two , as suites grew by accesse of foreiners to the City ; and i after a greater number as the Prouinces encreased ; k first parted by Lot betweene two of them the City Iurisdiction , the one to be for the Causes betweene Citizen and Citizen , the other for those betweene Citizens and Foreiners ; and after they and the rest , as also the l Vice-consuls and m vice-pretors with them ( such as by speciall commission continued in authoritie after their yeere expired , or by speciall fauour vnder the Emperors had such authoritie conferred vpon them ) cast Lots together in common , as well for the two seuerall Iurisdictions at home , as for the sundrie Prouinces abroad . To these in future times , as the State spred , were Questors or Treasurers adjoyned , n who had likewise their charge assigned them by Lot. And * of such as had beene Treasurers , were Tribunes by Lot sometime designed , when none offered themselues to stand for the office . The o Aediles also or Surueighors were by Lot designed whether should hold , where diuers Competitors had an equall number of voices , and it was vncertaine therefore which of them were chosen . And in their solemne Assemblies for election of Officers , it was p by Lot decided which Companies or Hundreds should be first demaunded their Suffrages , and so q giue a leading voice , as it were , to the rest . For warlike imployment , both r Consuls and s Praetors had their Legions and Armies now and then by this course also allotted them : and t such Tribes sometime were assigned as should afford souldiers for seruice : As also such persons of each Tribe as should serue : In which kinde not vnworthy the remembring is M. Curius his act , * who when a suddaine muster was to be made in the time of his Consulshippe , and none of the younger sort made apparance , he cast Lots vpon all the Tribes , and of that Tribe that came next to hand hauing cited him that was first drawne , because he appeared not , both 1 confiscated his goods , and 2 sold him for a slaue . For Ciuill Iurisdiction , at first more sparingly , but in latter times ordinarily , were u the seuerall pleas parted among them by Lot , some to haue and trie Causes of Treason , some of Murther , some of Extortion , and the like . And x these , when any of them were to sit , by Lot vsed to extract out of the whole company of those that had power of Iudicature in such cases , such a number as the Law required to assist them in iudgement . That which auncient writers call y the Sorting of Suites , not , as some haue thought , z the ordering of Causes , but 1 the assigning of Iudges by Lot ( to preuent corruption and packing ) for the hearing of each Cause . In which case 2 it was lawfull as well for Defendant as Plantiffe , vpon iust ground to challenge any of the Iudges alotted him ; and 3 some other then was by Lot likewise to be drawne in his roome . As also sometime 4 by Lot there was Counsell assigned the parties contending at the appointment of the Court. Beside these by Lot Augustus is reported a to haue set a part a certaine number of Senators to consult with at set times about matters to be moued in open Court afterward , or rather b to dispatch businesses by without the Court , yet so as by them the whole Court might seeme to haue some hand in them : by Lot likewise c he assigned others to attend the Court , and make vp a iust number on Court-daies during the vintage-time , giuing the rest libertie of absence : by Lot d hauing parted the Citie into certaine Regions or Wards , he appointed the yeerely Officers to share those Wards , and to vndertake the charge of them ; e which continued so for a long time after : by Lot f he enjoyned two of those that had formerly beene Pretors to be chosen yeerely for the custody of the common Treasurie ; g which through the euill successe of it lasted not long : by Lot h he assaied to reforme the whole body of the Senate , chusing first himselfe a certaine number , and after an oath administred to them , giuing them power to name fiue a peece that they thought fittest for gouernment , so that none of their owne kindred , of each which fiue hee drew one : but that deuice of his likewise tooke no great good effect , in regard whereof he soone gaue it ouer againe . In Tiberius his reigne were k by Lot certaine assigned to cleare the Lawes in some cases then questionable . And in Vespasians time either l Mucianus , or m Vespasian himselfe , or n both of them , as some suppose , seuerally and at seuerall times , by Lot assigned some to see restitution made of wrongs done during the ciuill warres that then lately had beene ; and to helpe extraordinarily to ridde the Courts of the multitude of suites , that intermission of Iustice had now cloied them withall . Lastly wee finde o Legates or Leiftenants ( for p some of them had speciall power withall ) though but q rarely , designed by Lot : In which case when r the vse of Lotery was in that kinde sometime questioned , though by some it were opposed , yet s the greater part went with it , and would needes haue it still retained , as a soueraigne t preseruatiue against ambition and corruption , and a singular remedy for the preuenting both of u enmity and x enuy : In which regard they esteemed it as a kinde of diuine y Ordinance , where it was carried without fraud and couine , as it ought . § 8. Neither is this practise of Ciuill Lotery in matter of Office and Imployment vnusuall z in Italie euen at this day ; and that in some of those Estates that for wisedome and policie are of speciall note and generall renowne . Among other the State of Venice which many make the very Mirhor of policie , and some suppose to be a a modell of Platoes old platforme , is very frequent in this kind . For b whereas among them the whole body of their Gentry are of course admitted into their Generall Councell at 25. yeeres of age , and not ordinarily earlier ; yet at 20. they may make suite for it , and if the Lot fauour them , then obtaine it . To this purpose they meete once a yeere c the fourth of December : at which time those that seeke it , hauing formerly made proofe of their Gentry , haue their names cast all into one pot , and brought in to the Duke , before whom standeth another pot with as many balls in it , whereof a fift part is gilt , and the rest all siluer onely . He draweth each mans name out of the one , and withall a ball out of the other , which if it proue a golden one , he is thereupon admitted , if a siluer one onely , he staieth at least a yeere longer . Againe in the choice of their Officers , not so much the maine Offices , as the Electorships are in part disposed by Lot , somewhat after the manner that * Augustus sometime vsed , as not long before we shewed . For first in the designation of their Duke their principall Magistrate there is Lotery vpon Lotery , lotting and voicing in a prolix and intricate manner enterchangeably mixed the one with the other . d When the place is voide either by deposition , or ( as most vsually ) by decesse , all their Gentry of 30. yeares of age or vpward ( for none vnder are then admitted ) are assembled together , and come in order of place as they sit ( Lots first cast which side of them shall come first ) to the Lot-pot , hauing as many balls in it as there be of them in all , whereof 30. onely are gilt : there a childe draweth for each of them , till for 30. of them those 30. gilt ones be drawne . For which 30. the childe draweth againe the second time out of another pot that hath 9. onely gilt ones . The nine so drawne withdraw themselues into a conclaue , where among themselues they name 40. such as haue each of them 6. voices at least . Out of the 40. so named are 12. againe selected by Lot : which 12. among themselues choose 25. each at least by 8. voices . Of these 25. are 9. againe by Lot set apart : which 9. nominate further 45. as before : and those 45. being by Lot againe reduced to eleuen ; these eleuen chuse out 41. of the chiefe Senators , which last haue power to elect a Duke . These 41. then after an oath by them seuerally taken to chuse whom they iudge worthiest , and some other solemnities performed , write each of them in a scroll whom hee thinketh good . The scrols are mingled together , and then drawne as they come : and the fitnesse of the person first drawne is discussed : who if he haue 25. voices with him , had wont aunciently to cary it without further adoe . But of latter-times they go on , and he that hath most voices aboue that number , come he first or last to hand , hath the place . If none of them haue voices enough , they beginne againe , and continue till some one be nominated that hath . * Againe in their yeerely assemblies for the choice of other Officers , all their Gentry that haue voice in Councell ( none of them excluded ) draw first for 60. gilt balls out of two pots by one Lotery , the one halfe out of the one , and the other halfe out of the other : and then those 60. for 36. other gilt ones out of an other pot by a second Lotery . And the 36. that haue thus drawne and lighted on gilden balls twice , haue power to nominate to such Offices as are then to be chosen : which they doe in this manner . They go apart into certaine conclaues by nine and nine in foure companies . Where all those of each company in order of yeeres draw out of a Lot-pot balls with markes vpon them for the seuerall Offices ; and according to the ball that each of them hath drawne , he nominateth what Citizen he will for that Office , who if he haue 6. voices of those 9. the party yet holdeth ; if not , an other must be nominated by him , till some one be so approued . By this meanes among those foure Companies are there foure Competitors nominated for each of their Offices , whereof one is chosen by most voices of the whole Assembly , the Electors and the whole kindred of the parties nominated being onely first excluded . Somewhat after the same manner are they reported to chuse , not their Electors , but their Offices in the Tuscan Estate . For e diuiding those that are capable of Office into three rankes , and accordingly casting them into three boxes : Out of the first they draw the Magistrates of highest place ; the middle sort out of the second ; and the lowest out of the third , And hauing thus drawne fiue seuerall ones for each Office , he carrieth it , that hath of the fiue the most voices in the Councell : But their election standeth as it pleaseth the Duke to confirme it , and no further . § 9. Generally in all places among all sorts of people imploiments of all sorts haue thus oft beene shared . In warre much was thus managed . For in garisons , seiges , pight fieldes and set camps , those that serued together , had their times , and places , and courses oft assigned them by Lot , as for f watch and ward , so g for assault and defence , or such imploiment as the place that by Lot befell them should require . In which kinde it is no vulgar commendation , that is giuen the Emperour Theodosius , that h though then a great COMMAVNDER yet hee was content as a common Souldier in such military seruices to take his turne by Lot among the rest . In single Combats i a Champion was sometime singled out by Lot : and k by Lot it was determined ( if a Poets word may go for good ) whether of the twaine should giue the onset . In jeopardous exploites , or where multitude might cause confusion , and hinder rather then helpe , a Lot was called in , to order and marshall the matter . Thus l by Lot it is said to haue beene decided who should be enclosed in the wodden Horses wombe at the taking of Troy. Thus m Timoleon being to passe a riuer with his armie in the face of the enemie , tooke the rings of the seuerall Leaders by drawing them to decide in what order they should passe ; and when the ring of one of them that had a Trophey engrauen on it , came first to hand , they left all further lotting , and with great alacrity made each of them with all speed they could ouer , and so discomfited those forces , that stood on the other side to inhibite their passage . And thus n Pericles , when he could hardly restraine his people inconsiderately ouer-eager on sight , hee diuided them into two parts , and by Lot assigned them , some to skirmish , and some to rest and make merry the whilest , to wit , that part of them o that lighted on the white beane : whence it grew , saith mine Author , to be a by-word applied to those that liue at ease that they haue p a white day of it , alluding to the white beane . In desperate cases , when they were resolued to die rather then to fall into the hand of the enemie , and to be at his mercy ; q they decided sometime by Lot who should slay either other ; and r by that meanes Ioseph the Iewish historiographer escaped , his Lot comming out with the last mans , whom hee perswaded to surrender himselfe with him to the Romanes : or who should bee common Executioners to all ; for so s the Iewes beseiged in Masada at Eleazars instigation , chose by Lot ten among them to be as common Butchers to the rest , vnto whom each of them presented his wiues and children and himselfe to be slaine ; which being done , t one of those ten againe singled by Lot dispatcht the other nine , and in the last place himselfe . At Syracuse the deliuery in Court of their mindes in course by Lot ( u in some kinde and case continued vnto Tullies time with them ) and that after the order of the Alphabet ( as * the like was vsed in the Olympickes ) is famous for Dionysius his act , x who hauing drawne the letter M. when one jesting vpon him said y he would play the Mome or the foole , made answere that z he would proue not a Mome but a Monarke : and hee made his word good ; for chosen Generall hee turned Tyrant . Whence it grew to a Prouerbe to say , 1 M. is his Lot , either a of a foole , or b of a fellow of no worth . In voiages were c some by Lot set a shore for discouery , especially where it was suspected to be difficult and dangerous . And at sea sometimes d they cast Lots who should row , and who be otherwise imploied : and e those againe whose Lot it was to tug at the oares end , tooke their places by Lot. Both in publike workes , f as at the building of Tyre ; and in priuate labours , as g at Vulcans forge ; and in mutuall combinations , as h at assaulting the Cyclops , i each man had his taske or standing oft assigned him by Lot. Neither is the passing pride of that k Egyptian Tyran here to be passed by , that compelled such Kings as were tributaries to him , not , as l Adonibezek did sometime with his , to sit like dogges vnder his boord , but to draw , taking their turnes by Lot , like horses in his Charet , when it pleased him once a yeere to ride in state . In a word , so frequent was the vse of a Lot in this kinde , that some a Grammarians haue thought ( though b indeed it seeme not to be so ) that a Lot among the Grecians from hence had its name , because by it men were vsually called vnto this or that worke . But sure it is that in this regard in speech ordinary , though figuratiue , men are commonly said to haue this or that Office c allotted them , though it come not by Lot to them , but by election or otherwise : as our Sauiour is said truly to haue beene anointed d a Prince , e a Priest , and f a Prophet , though neither any Prophets euer vsed to be anointed , nor any such materiall oyle euer came on his head . The not obseruing whereof hath made g some suppose Lotterie there , where indeed there is no lot at all . § . 10. Thus haue wee seene how frequent the vse of Lots hath beene among all sorts , for distribution of Offices and Seruices Ciuill and Sacred : Now they were no lesse frequent also in the diuision of Inheritances , of Lands and possessions , of Goods and Chattels , and the like : yea and oft times of Rewards too , as well paines and penalties , as Honours and Dignities . Of Lands and possessions by Lot assigned to bee held and inhabited wee haue sundry examples in Scripture . For first at the first entrance of Gods people vpon the Land of promise , the whole Land in generall was diuided by Lot , and that by g Gods owne appointment , among the 12. Tribes . Concerning which partition there is some scruple among the learned arising from the words of Gods Edict concerning it thus recorded by Moses : h Vnto these ( that is , the 12. Tribes , though i Leui be left out , because k Ioseph in Manasses and Ephraim maketh twaine ) shall the Land be diuided to inherit according to the number of their names , ( that is , of their persons , as the word , l Name , is also elsewhere vsed . ) To many shalt thou giue a large inheritance , & to fewer a lesse : to each one shall inheritance be giuen according to his number . Notwithstanding the Land shall be diuided by Lot : according to the names of the Tribes of their Fathers shall they inherit . According to the Lot shall the Possession of it be diuided betweene many and few . Where the Question is how the greater number should haue a larger portion , and the fewer a lesse , when each part was to haue its portion assigned it by Lot. For the solution hereof m some say , that it was so to fall out , by Gods speciall prouidence miraculously directing the Lots , that the greater compasse of ground should fall to the greater number of men , and the lesse to the fewer . But that is not likely : for had it beene so meant , God would rather haue said ; To many I will giue a larger portion , and to fewer a lesse . Diuide thou as equally and exactly as thou art able to doe by Lo● : and I will cause it to fall out so , that the more men shall haue more Land , and fewer men lesse : or , Doe thou diuide it into vnequall parts ; and I will make it fall equally to fit euery Tribes turne . So that the casting of the Lots should be Ioshuas work onely ; but the fitting of more and fewer with larger or scanter possessions and portions Gods owne immediate disposition . Yea the euent it selfe controlleth this idle conceipt . For we finde that n some of them were scanted in those portions that by Lot befell them , whereof also they complained : and o others againe had more besell them , then they were able well to people ; and therefore are willing to admit others with them as Inmates . Others thinke p that the twelue men assigned to that Office of diuiding the Land by Lot , had a power by virtue of that Edict conferred vpon them , after the Lotery performed according to the partition made by others imployed thereunto by them , to enlarge or straighten the bounds of each seuerall portion , as they should see good ; by virtue of which power they were to fit each part to the number of the people that were of that Tribe , which the same by Lot was fallen vnto . This indeed hath more shew of probabilitie then the former ; and r wee finde some alteration and change in this kinde after the seuerall possessions were determined by Lot. But yet that seemeth to be soundest that some q others haue conceiued , that in that Edict there is mention of a two-fold partition , and either of them , necessarily required . The former a s generall diuision of the whole Land ( taking in that on this side Iordan , t held by the Reubenites , Gadites , and halfe the Tribe of Manasses ) into 12. Shires or Cantons equally diuided , to be distributed by Lot : the latter u a particular Subdiuision of each Canton or Shire vnequally parted among those of that Tribe whom the same by Lot had befalne , as their Families or kindreds were more populous or more penurious of people . Now as God enioyned , so x Iosua accordingly did : For y he diuided the whole Land among them by Lot. z He beganne the worke so soone as the Land was at any rest , and a afterward went on with it till he had made an end of it ; assisted therein according to b Gods owne appointment by Eleazar the High-preist and the 12. Heades of the twelue Tribes . Their seuerall Lots in what course they came the holy Ghost hath left vpon record . For at the first Session or solemne meeting for the performance of that busines , c the first Lot fell to Iudas , and d the second to Ioseph in e Ephraim & f Manasses . g At the second Assembly had the other seuen Tribes , to wit , h Beniamin , i Simeon , k Zabulon , l Isac●ar , m Asher , n Nephthalim , and o Dan , ( for thus by course their Lots came out ) their portions allotted them ; n the rest of the Land , not before assigned , being diuided into seuen parts , not o by ten men , as Iosephus , but p by 36. rather , or 21. at the least , ( three a peice out of each Tribe , q either of the whole Twelue , or r of those seuen whose turnes then were to be serued ) imploied specially to that purpose . Concerning the manner of Lotery vsed in that action there is some diuersity of opinion . s Some thinke that the Lots of the Land were put into one pot , and the Tribes names into another , and that one choise person , to wit Eleazar , drew for all . t Others imagine that there was onely one pot of Tickets containing the names of the portions , out of which one of each Tribe drew for the Tribe he was of . u Others lastly suppose that the Tribes names onely were put into the Lot-pot , and that each Tribe , as it was drawne , had his choise of which part he would yet vndisposed when he drew . The first opinion seemeth most probable , both because once drawing so might well end all , x which would not be in the second , where question might be who should draw first , which would aske a new Lotery ; and againe because it is not said in the story , that such a Tribe drew or was drawne first or second simply , but that y the Lot came out first or second for such a Tribe , which agreeth not with the third . There was indeed z a speciall hand of God in this Lotery , ( as there is oft in others ) as it was done by speciall appointment from him ; in regard wherof it may seeme to some worthy to be ranked rather among extraordinarie Lots ; considering especially how fitly the euent of it sorted with y Iacobs propheticall prediction in his last will and Testament . But yet I take this rather to be the proper place of it : because howsoeuer there were a speciall prouidence of God in it , thereby to fulfill that holy Patriarkes prophecie , yet the maine matter that it was applied vnto and that was aimed at in it by those that were agents therein , is like to haue beene no other then z an ordinarie partition of such possessions as by conquest and Gods gift were cast vpon them , without expectation of any speciall direction of them , and the Tribes they were drawne for , to such certaine parts and seates . Now as the whole Land in generall was thus diuided by Lot , so in particular were the Cities assigned to the Leuites diuided among them by Lot likewise according to their Families . For whereas a God had commanded that 48. Cities in all should be assigned them , more from those that had more , and fewer from those that had lesse ; againe , whereas b the Leuites were diuided into three Families according to Leuies three sonnes , Kehath , Gershon , and Merari ; and c the Kehathites were subdiuided againe into two rankes , to wit , the Aaronites or the issue of Aaron , Kehaths nephew by his sonne Amram , which alone had the Priesthood , and the rest of that house which came not of Aaron ; there were d Lots cast by them for these their seuerall Families in what Tribes there should Cities be assigned vnto each . So that the Princes set downe how many Cities each Tribe should affoord according to the quantitie of their possessions and the number of their Cities ; as also which Cities in each Tribe should be giuen them as most conuenient for their abode , who were to be disperst into all parts of Gods people . Which being first by them determined , e the foure Families drew Lots then , which of them should haue the Cities set apart in each Tribe ; and so f the Aaronites had 13. in Iuda , Simeon , and Beniamin ; g the other Kehathites 10. in Ephraim , Dan , and the one halfe of Manasses ; h the Gershonites 13. in Issachar , Asher , Nephthali , and the other halfe of Manasses ; and i the Merarites 12. in Reuben , Gad , and Zebulon● the whole 48. in all . And as at their first comming into the Land of promise , the possession of it was in this manner diuided by Lot ; so at their returne againe vnto it from the Chaldean Captiuitie , was k a Colonie by Lot drawne for the peopling of Ierusalem , one taken of each ten , and so a tenth of the whole companie for the storing of the Citie , beside such as voluntarily offred themselues thereunto , the remnant being left to replenish other places , and to possesse the residue of the Countrey round about . Yea the whole City it selfe ( if we might beleeue l the counterfeit Ben-Gorion , or at least his abridger , for the true Iosephus saith m otherwise ) was by Lot shared in three parts by the three seditious Commaunders in the time of the Romane seige . § 11. Now moreouer Lots were vsed for Partition , as of Lands , so of Mooueables , of Goods and Chatels , and the like . As namely first in some cases for the setting out of Tith . n Euery tenth one , saith God , of the Ballockes , or neate , and of thy flockes , or lesser cattle , goates and sheepe , as they passe vnder the rod , shall be holy to the Lord : there shall no regard be had of good or bad , nor any exchange be made of it . For whereas the very tenth indeed , or that which fell in the tenth place precisely was in strict right the Preists due , but which that should be could not easily be knowne where great herds of neate or flockes of sheepe were , this seemed the equallest course , and is enioyned therefore by God , that o euery tenth one of them should be touched and taken , as they came out of the stall or the fold , by the Tithing-mans rod , and so set apart for the Preist . That which God alludeth vnto where he telleth his people by the Prophet , that p he would cause them to passe vnder the rod , and bring them into the Bond of his Couenant : that is , q by a Metaphore taken from Sheepheards that count their sheepe with a rod or a sheep-hookes r he would search his people , and sort them , as the Sheepherd doth his sheepe , to take the better sort of them , s reiecting and excluding the rest , into his fold , to bee in league with him and vnder his charge . Againe in diuision of Booties , of prey and spoiles taken in warre . So are t Lots said to haue been cast vpon Ierusalem when it was sacked by the Chaldees , and u her people by Lot shared among the Conquerors for Slaues : As also x the Nobles were of Nineueb in the sacking of that City , whether by the Medians , or by the y Scythians , by whom it was at seuerall times surprised . And of Goods otherwise gotten , as by pillage or stealth . As where Dauid complained of his enemies that y they had parted his garments among them , and cast Lots vpon his vesture . Which thing is by z good writers iustly supposed to haue beene first practised vpon Dauid , * what time constrained to flie for feare of his life , his house was rifled by his foes , and his goods to his very garments sea●ed on , and by Lot , it is likely , shared among them : but was questionlesse , ( the a holy Ghost testifieth it ) fulfilled in our Sauiour , when the Souldiers that executed him , parted his garments among them , and p to saue it from quartering , cast Lots apart vpon one of them , to wit , the Coate without seame ( the rather , q say some , because garments commonly so wouen or wrought , are wont to rauell much away if they bee rent , ) but the rest of them , or the other two ( for r it is not likely that they were aboue three in all , a shirt , an inner , and an vpper coate ) being rent into 4. quarters ( which s many obserue not , and yet t Marke euidently saith ) u were likewise by Lot parted to each of the * foure a fourth part . What forme of Lotery was vsed by them is not apparent , ( as not greatly materiall ) saue that the Popish tradition saith it was by casting of Dice , which x they are said to shew to this day three in number ( * hee may beleeue it that lift ) one at Triers and two other at Saint Sauiors in Spaine ; and so y some would expound z Nonnus when hee speaketh of Christs passion , though a other with better reason vnderstand him of b Mication or shifting of fingers , the one diuining or guessing how many the other held vp , which the same Author also else-where c more largely describeth , a d kinde of Loterie e aunciently much vsed aswell in serious businesses , as in sport & pastime : Nor hindereth it , but that Nonnus might well meane it , though f that cannot , as they say , be practised well but betweene two onely at once . g Poets euen the best oft-times take libertie beside the precise truth of story , and the ordinary vse of those things they deale with . And no maruell therefore if Nonnus should faile somewhat herein , being esteemed one but h of the lower ranke of them . But to leaue these vncertainties , such a Lot as this i Salomon alludeth vnto , where hee bringeth in theeuish Companions not so much k inuiting him whom they would perswade to aduenture his part with them , ( for there is nothing to be aduentured lightly on their part but limme and life ) as l promising him , that he shall cast Lot with them , that is , shall haue an equall share with them in whatsoeuer they get : m as those are wont to doe and to haue that deale by way of lawfull trafficke together in joynt stocke . To this Head may we further referre the designing or picking out of persons by Lot to be saued or to be slaine . So n some expound that of o Dauids measuring out the Moabites with two coards to bee destroied , and with one full coard to be saued aliue : though p the most turne it another way . Yea so s most Interpreters vnderstand Gods speech , where he biddeth the Prophet r pull the flesh peice by peice , euery peice of it out of the pot or caldron , and cast no Lot on it : thereby signifying that the people should not be some destroyed and some saued , but should all vtterly be destroied without distinction or difference ; though t some of late vnderstand this also otherwise . But of this vse euidently was u the Lot that was cast on the two Goates , ( for it was meerely diuisory , not diuinatory to tell whether was fitter for the seruice , both being alike fit for it ) whereby the one was taken for the Scape-goat to bee saued and sent out aliue , the other left to be slaine and to make a Sinne-sacrifice to God in the behalfe of his people . And these bee all Examples that I finde of this Vse of Lots in holy writ . § 12. Among prophane Writers there is nothing almost rifer then the vse of Lots in this kinde . x Inheritances among Coheires were by Lot oft diuided . For so ; to passe by the Poets fiction of y Saturnes three sonnes that should so part among them Heauen , Sea , and Hell ; as also the Grammarians groundlesse conceipt of z Claros , a Lacedaemon , and diuers other places that from hence should haue their names : thus , I say , wee finde b Peloponnesus after the right of possession by joint conquest recouered , parted betweene Cresphontes , Temenus , and the Sonnes of Aristodemus ; though there were some slight therein vsed , as wee shall hereafter shew : Thus c Lotharius his foure sonnes , Charibert , Gunthram , Chilperis and Sigebert parted the Realme of France betweene them after their Fathers decease . Thus d Fredericke the second King of Denmarke , and Adolfe Duke of Holst diuided betweene them the Teritory of the elder Iohn of Holst deceased without issue . And thus , saith the Orator , e should Oedipus his two sonnes rather haue done ( and yet in part too it is said they did , i taking either of them their yeere by turnes , as the Lot at first ordred it ) and not by mutuall warre and strife ( as at length they did ) worke either others ouerthrow . The Ciuill Law k willeth that the goods and chattels of euery Courtier deceased , where a fourth part is to come to the Court , be parted by the heire or Executor into foure parts , and then l Lots cast whether he shall chuse his three , or the Court her fourth . Where diuers good reasons also of this course are rendred : for that m It is commonly neglected , that is held in common : Men thinke they haue nothing at all , if they haue it not apart : and out of an enuious disposition ( like n the wrong Mother in Scripture ) they suffer things oft to be spoiled rather then an other should haue good of them . The like is willed to be done where the choise of some Chatell is bequeathed to diuers ; or that one that it was bequeathed to dying leaueth diuers Executors ; if they cannot otherwise agree . o And our Common-law likewise , among other courses of partition of Land betweene partners or female Coheires , alloweth this for one , p by diuiding the Land into parts as equall as may be , and then wrapping vp scroles of each part in as many waxen balls , to be drawne by the Partners , in order of yeeres , out of the bonnet of some other indifferent party . In Cities new built , and at the first setling or altring of estates , as also vpon the enfranchising of some that were Foreiners or not free before , had each one oft q his house , or r portion of Land , or s Tribe he should belong to , assigned him by Lot : A thing t expected of the poorer sort at Solons hand in the alteration of the Athenian estate : but indeed u executed by Lycurgus , though not without much adoe , in the Spartan Common-weale : as also x by Romulus in the first founding of the Romane estate . And y in Egypt it is reported that they were wont yeerely by Lot to assigne each man or each kindred what Land they should till . After conquest of some Countrey it was vsuall both with the a Greekes , b Romanes and others , to diuide by Lot the Land conquered either among those that had done seruice , or among others also of their owne people . Not to omit that sometime they were too forward in this kinde ( like c the Hunter that sold the Coorier the Beares skin ere he had killed or caught her ) d diuiding more among themselues then either they had presently in possession , or indeed euer attained vnto . When a Countrey was e surcharged with multitude of people , or f not able to maintaine her natiues by occasion of long famine ; a common course it was by Lot to decide who should bide by it at home , and who go to seeke their fortunes abroad . If in warre they could not agree on a course ; as in the Palestine expedition , commonly called the Holy warre , g whether Tyre or Askalon should first be assaulted , a Lot was vsed to end the strife . h The prey taken in the fielde , or in the sacking of some City , whether it were of goods , jewels and garments , or head of beasts , or i mens person , was vsually parted by Lot. In which kind not vnworthy the rehearsing is Probus the Romane Emperors act ; k who when an Horse taken in the field was presented him , reported to be able to trauell a hundred miles a day , & euery one made account that he would keepe it to himselfe ; he said it was a beast l fitter for a flier then a fighter ; and bad put it to hazard with the rest of the prey : which being done accordingly , and drawne for one Probus , of which name there were foure seuerall men of the sharers , contention grew among them who had right to it ; whereupon being once or twise againe put into the Lot-pot , when a Probus came out still , it was agreed on all parts , that no other then the Emperor himselfe should haue it . In distribution of gifts , or rewards , or o almes , where m euery ones turne could not be serued , or n that which many had equall interest in , could not well be diuided ; it was by Lot designed which way , or to whom they should go . p By Lot Danaus is reported to haue disposed of his Daughters among the sonnes of Aegyptus : q By it the two Tarquines Titus and Aruns are by some said to haue decided , whether should haue the kissing of their Mother first ; when the Oracle had told them that He should raigne that gaue his Mother the first kisse : wherein r Brutus their Cozen is reported to haue gone beyond them both by kissing his grand-mother the Ground : But s others say that they agreed both to kisse her at once . t By it Paris and Helen are likewise said to haue decided the controuersie betweene them about the naming of a Daughter that he had by her , whether it should beare his name or hers . u Where it is vncertaine in certaine cases at the Ciuill law whether party is Plantiffe and whether Defendant , both commencing suite ; as they may , at once , either against other , not the maine busines or suite it selfe , as some mistake it , but x that doubt onely is put to the decision of a Lot. y And so is likewise by the same Ciuill-law the custody of Cautions or Euidences among those that are equally Coheires . At the election of a Pope z the Cardinals in the Conclaue haue their Cells assigned them by Lot. At their a solemne Feasts , b sacred or publike especially , in auncient times had each one his messe of meate by Lot assigned him . Where obserue we withall that as among the Hebrewes Gods people , c Gods part in the tithe of their Cattle was by Lot set apart ; and d among the Heathen likewise , where by some solemne vow a tenth of the encrease either of the fruites of the earth , or of their cattle had bin before made ouer to their Idoles : as also the e Arabians are reported in old time to haue consecrated yeerely a third part of their cinamon , which the Lot lighted on , to the Sunne , and that the Sunne , as they f fable , should fire that part of himselfe . So among those Heathen in that their festiuall Lotery , g the messe first drawne was held holy and accounted some Gods share , Mercuries most vsually , whom they deemed President of Lotery : That which I take rather therefore to be termed h Mercuries Lot , then that which i others say of an Oliue leafe , without any good ground : And in the diuision of Lands before mentioned at the setling of new k Colonies or l Estates , some part was vsually by Lot set apart for sacred vses in the first place . m In their markets they vsed oft , when Buyer and Seller could not agree , as with vs to draw cuts , or cast crosse and pile , so by an other kinde of Lotery , that Mication or shifting of fingers formerly spoken of , to decide , whether should come to others price : n which custome yet for some considerations was sometime in some cases inhibited . § 13. In pecuniary penalties was this kinde of Lot sometime imployed , where the Offendors were too many to be all of them amerced . For so Augustus of such as frequented not the Senate as they should , o enforced each fift man that the Lot lighted on , to pay his fine for his absence , which was remitted to the rest . But in case of life & death was a very principall vse of it . Where to passe by that Fable , fondly fathered vpon Athanasius , of Melchi Melchisedecks Father , p who hauing a purpose to sacrifice one of his sons , should cast lots first with his wife , whether he or she should chuse one of them to be exempt from that hazard , and after that vpon the rest of them ( she hauing chosen Melchisedeck by that meanes preserued ) for one to be slaine for a sacrifice : as also to let passe q the Messenian Virgin that the Oracle demanded for the murther of Tists ; r the Troia● Kings daughter Hesione , whom the Poets faine the lot lighted on to be exposed to the sea monster : s the 7. young-men , and as many Maidens that Min●s required from Athens yeerely for the death of Androgeus : and t the children that the Spartans vsed to sacrifice to Diana , till Lycurgus at length altred that inhumane practise . Nor to stay vpon u the Persian Kings tithing out his Magicians ( reported in our Ecclesiastical stories ) vpon discouery of their frauds : or the misery of Cambises his armie in his Aethiopian expedition , * who for want of victualls by Lot sequestred a tenth part of themselues for the rest to make meat of . And to glance but at that memorable and lamentable act and accident of the two x Flori Father & son commanded by Augustus to cast Lots for their liues , whereof y the one offered himselfe without Lot to be slaine ; and he being slaine , the other thereupon slew himselfe . Most famous and frequent was z the Romane practise in this kinde , tearmed therefore by them their * Auncient law , or their Countrey custome : whose manner it was when some troopes of their Souldiers had in the fielde a or Campe forsaken their colours , b leaft their Stations , carried themselues c cowardly in fight , or d disorderly otherwise , e for the frighting of all , and yet the sauing of some , f to draw out by Lot h sometime more , sometime fewer , most vsually i a tenth part of the whole number that were faulty , or g were deepest in fault , k by an ignominious kind of execution to be made an Example to others ; the rest of them punished onely l with some other kinde of disgrace . This tithing of delinquents by Lot to death we finde to haue beene m attempted onely , without effect once by Caligula ; but was indeed practised and put in execution at sundry and seuerall times , n by Appius , o by Iulius Caesar , p by Augustus , q by Antonie , r by Apronius , s by Crassus , t by Galba ; and lastly u by Macrinus , who sometime also to seeme milde ( which in truth hee was farre from ) would draw out one of an hundred onely ( as x some other sometime did twentie apeice out of each Legion that had fled , y and three of each hundred of those that had giuen way to the enemy ) for execution in that kinde . Neither is this manner of Military discipline altogether vnusuall with martiall men among vs euen to this day ; with whom Souldiers taken tardie sundrie of them together are permitted now and then to cast the dice for their liues vpon the Drum-head , some of them to be executed , and some to be saued . § 14. From this vse of a Lot in generall spring those figuratiue speeches and phrases , whereby not a that alone that by Lot is allotted any one , but b whatsoeuer a man hath or holdeth , howsoeue● he come by it , by gift , purchase , descent , or c otherwise , is yet tearmed his Lot. Among the Greekes more specially d an Inheritance is most vsually and vniuersally so tearmed . In way of reference whereunto , as God is said to be e the portion of those that serue him , and they are said to be f his Inheritance ; so their right to glory and life eternall is said to be g their Lot , not so much , as some of the auncients haue thought , h in regard of Gods free choise , as hauing respect to the generall nature of a Lot , which neither regardeth ought in the party whom it fauourably befalleth , nor is directed or determined at all in its motion by him ; but because it commeth to them i as by way of Inheritance , an eye had to the particular vse of it before specified in the setling of such estates . Hence it is also that in holy writ k to cast a Lot is put for to inherite : and that God is said l to haue cast the Lot vpon some places for wilde beasts , and to haue diuided Lands and Countries out vnto them by line ; alluding to the courses vsed in diuiding of Land by Lot and m line among such as were appointed to people and to possesse it . And in a word whatsoeuer betideth men , be it good , or be it euill , is said to be their n Lot and their o allowance , in way of allusion to this diuisory Lot , whereby Lands and Goods , either of inheritance , purchase , or prey , and parts or portions of diet , and rewards good and bad , haue from time to time bin vsually parted among many . CHAP. V. Of the Lawfulnesse of such Lots : with Cautions to be obserued in the vse of them . § 1. NOw that Lots of this kinde are lawfull being vsed with due Caution , most Diuines acknowledge , howsoeuer the arguments that some of them bring , are not so sound many of them as were to be wished ; and their Cautions the most of them are either vnsound or superfluous , as vpon the view and surveigh of some of them shall appeare . In the arguments alleaged for them , the generall error of most Authors is ( that which hath also caused much mistaking otherwise ) that they confound Ordinarie and Extraordinarie Lots the one with the other , and so reason without reason from the one to the other : As if a man should reason from a E●uds slaying of Eglon b to the Iesuites and Romanists murthering of Princes at this present , supposing them to be Heretikes and Enemies to Gods Church ; or from c Phineaz his killing of Zimrie and Cozbi , d to the like execution done vpon delinquents taken in the like act by some priuate person in these times ; or from e the Hebrewes surprizing of the Land of Canaan and rooting out of the Canaanites by Gods speciall appointment , to f the Spaniards dispeopling of the West Indies , as they tearme them , in such places as they seised on ; or to iustifie our seising vpon any other part of the world , and seeking in like manner to subdue or destroy the Inhabitants thereof . Let the Arguments of g one that hath heaped vp most serue for the rest , to shew how confusedly men haue formerly dealt in this argument . First , therefore saith he , h Lots are guided and gouerned i by God to a good end . True : but k so are mens sinnes too guided to good ends by God l drawing light out of darknesse , and m turning euill to good , and n vsing mans euill will to the working and effecting of his owne holy will. For o he disposeth and ordereth all things , euen the wickedest and the worst things , p who being infinitely good , would not suffer any euill , but that he knoweth how to doe good euen with euill . Secondly , q Lots haue their originall from God , who commaunded r Lots to be cast vpon the two goates ; and s enioyned a diuision of the Land of Canaan by Lot. But these examples and the like simply considered , warrant no vse of Lots further then in the particulars there mentioned : no more then the Commandement t giuen Moses to make the brasen Serpent which was u a Type of the Messias , * will warrant the ordinarie making of Images for religious vse otherwise . Thirdly , x God approued the Lots practised by y Ioshua and z Samuel ; for the discouery of Achan , and the election of Saul . True it is ; God approueth whatsoeuer he commaundeth . But Gods approbation of what hee commaundeth , giueth no warrant for what he doth not likewise commaund . That which this Authour himselfe also well saw where he saith , that a The examples of the Saints are not easily to be imitated . And againe , that b what Ioshua did , he did enioyned it by God , which no man may therefore take paterne to doe the like by , vnlesse he haue the like commaundement from God so to doe . And what he saith of Ioshua , may be said also of Samuel . Fourthly , c In other cases haue godly men likewise laudably vsed Lots . Asin d the ministery of Zacharie ; in e the choise of Matthias ; in f the discouery of Ionathan : nor are the Lots disallowed that g the Seam●n cast vpon Ionas . These examples some of them , as that of Matthias his and the former , were extraordinary actions , done by speciall warrant : others of them , as those of Saul and the Seamen vpon Ionas and Ionathan though not expresly condemned , yet are not allowed , neither can well be justified ; and others lastly of them , as that of Zacharie , are of the point in question , and must by some other ground be proued warrantable . Fiftly , h They make for Gods glory ; recourse being had in them to Gods iudgement . So i aly may make for Gods glory ; and yet k is not therefore allowable . Yea the very offring to haue recourse to Gods immediate iudgement without speciall warrant is vnwarrantable . Sixtly , l They end great strifes and inexplicable suites . The Vse of them then is profitable and commendable , if allowable and warrantable : But that is the point to be proued . Otherwise m Euill may not be done that good may come of it . Yea n the least morall euill that is may not be admitted for the preuenting or auoiding of the greatest naturall euill , or for the archeiuing of the greatest politike good . § 2. And of this nature are the arguments that are vsually brought for the confirmation of the truth in this point . Which in regard therefore of the inualidity and insufficiencie of them leauing to their seuerall Authors to make good as they may , we will assay to giue some sounder groundes : And for the present we will presse onely the testimonie of Salomon , where speaking of such kinde of Lots as these are , he saith , that o The Lot staieth or ●●inteth contentions or suites , and maketh partition among the mightie . In which words the holy Ghost manifestly not alloweth onely and approueth the vse of Lots in such cases , but commendeth it vnto vs as a wife and discreete course for the taking away of controuersies and questions in this kinde , and the preventing of law-suites or other quarrels that thence otherwise might arise . The place is pregnant , and the proofe expresse , considering whom it is spoken by . Neither shall I neede to spend many words for the present either for the further vrging and enforcing of it , or the seconding of it with other arguments : partly because most Diuines generally concurre in the approbation of them , though their proofes be most of them impertinent ; and one euident argument may well suffice in a matter not much controuersed ; and partly also because the point will receiue further strength from the arguments that shall p hereafter be produced for the next sort of Lots , which are more questionable then these . Whither referring the Reader for fuller satisfaction , we will proceede in the next place to consider of the Cautions necessarily to be obserued in the vse of such Lots . § 3. When therefore it is said that such Lots are lawfull , it is not so to be conceiued , as if the meaning were to justifie euery particular instance in that kind that either was formerly produced or euer hath bin practised ; q particular circumstances many times alter the nature of actions , and make those things oft vnlawfull , that otherwise are not euill ; but to approue onely the vse of them in those cases , where by such circumstances it is not corrupted and changed . In regard whereof it is not without iust cause , that those that deale in this argument , and allow the vse of such Lots , are wont to annex certaine Cautions or rules to direct and limite the vse of them : yet herein failing not a little , in that , as their proofes the most of them are insufficient or impertinent ; so their Cautions are many of them either vnsound or superfluous , to wit , such as sort not either with the nature of these Lots , or with the ordinarie vse of them . Wee will first breifly consider of them , and then set downe some other , more apt at least , in the roome of them . The first Caution then giuen vsually is that a men vse Lots as * Law , or b Armes , only in case of necessetie , when they haue tried all other courses , and where all other faile , when nothing else will serue to effect what we would haue : c Otherwise to vse Lots were a tempting of God. But it is not necessary to require any such necessitie , since the thing that is thus put to Lot ought to be a matter of meere indifferency , as hereafter shall appeare ; and the course it selfe also is no other . Which therefore euen where diuers waies or courses may be to end a controuersie by , may choise be made of among the rest , being as fit and equall as any of the rest . The suites mentioned by Salomon in d the place before alledged as determinable by Lot , are such as may by other courses also , ( as by arbitrement and compromise , or by condescension e the one yeelding the choise to the other , ) be composed : and therefore it is not necessitie simply , that either enforceth or warranteth the vse of a Lot in them . Neither is there in such case any tempting of God , where there is , as no neede , so no expectance of any extraordinary worke of God. Yea on the other side where the same is either required or expected , there God is tempted , be the necessitie enforcing the Lot neuer so great . The second Caution is that f They bee reuerently and religiously vndertaken , g with solemne praier vnto God formerly conceiued , as h was sometime done in the choise of Matthias . It is true indeede that i nothing ought to be done irreligiously or irreuerently . But yet there is great difference in the religious and reuerent vsage of things , to be meated out and limited by the weight of the worke . In regard whereof there may be no want of due reuerence in some actions , wherein yet such solemnities are not obserued . Againe it is no lesse true , that we are to k pray continually : and that l all our actions ( euen the least and lightest of them , euen our sports and pastimes , much more all our serious , though ciuill , affaires ) are to be sanctified by praier : But how ? or in what manner ? Not that a man is bound at each seuerall act , as vpon euery bargaine he maketh , or euery peni-worth of ware that he selleth , to fall downe on his knees and conceiue a set praier ; no more then to say a new grace for each seuerall course that is brought to the bord , or each seuerall dish that is carued at the bord , or vpon euery other bit of meate that hee putteth into his mouth . The praier conceiued at the beginning of the meale serueth sufficiently for all : and the m Morning sacrifice sanctifieth the whole ordinarie daies worke , though eiaculations , as they tearme them , may be seasonably vsed , as occasion shall require . So here vsually is no other sanctification required then is common to other ciuill affaires : Not but that n praier specially applied to the Lot may in some case be conceiued , where the matter is more weightie , and the euent of some consequence , as o in the choise of a Magistrate , or p of a Combatant , in diuision of Land where some speciall cause is to affect one part before another , and the like : Otherwise q solemne praier is no more necessarie vnto the vse of a Lot , then it is to any other ordinarie busines whatsoeuer . The instance giuen is of a sacred extraordinarie Lot. And it is no sound course to reason from extraordinarie to ordinarie , from sacred to ciuill , from some particular to the generall . A third Caution is that r No superstition or curiositie be mixt with it : but s the euent be religiously expected from God. Superstition indeed altreth the nature of a Lot , and maketh it not a meere Diuisory but a Diuinatorie Lot : for the paring whereof away therefore some Caution may seeme needfull : as we shall afterward see . For the latter Clause : to expect the issue and euent of it , as by ordinarie meanes from God , is common to all actions : to expect it by an immediate and extraordinarie worke is no more lawfull here then else-where , yea is indeed meere superstition , as hereafter we shall shew . The fourth and fift Cautions are that t We inquire not into things vnlawfull by Lot : as what is become u of goods stolne or lost ; or * to foretell what shall be : for that is to turne Lotery into Sorcery . But such Lots as these are meerely Diuinatorie , ( no Diuisory Lots ) of which seuerally by themselues . A sixth Caution , that x We vse no texts of Scripture in our Loteries . It is true indeed generally of all actions , that holy things are not to be applied to prophane vses . But the abuse here touched is in diuinatorie Lots , simply vnlawfull , whether such sacred things bee vsed in them or no. A seuenth Caution is , that y They be not vsed in Ecclesiasticall elections : for in temporall dignities or offices they may . And why not in those as well as in these , where the people or persons that haue power to choose are diuided in their choise , and the Competitors generally held equally fit for the place ? that which z others also of good note graunt , and * diuers Popish ones too , saue for the Popes prohibition . The eighth and last Caution is that a No couine or crafty conu●iance bee vsed in them : like that which b Temo the Preist vsed in deciding a controuersie betweene Cresphontes and Aristodemus his issue . For the story here touched , it is diuersly reported by Authors , and in some particulars mistaken by him that alledgeth it . We shal haue occasion c hereafter more particularly to relate it . Meanewhile this may suffice , that , howsoeuer that which is here touched and the like guilefull courses are vniust and consequently vnlawfull , especially where both parties haue an interest in that that is to be shared : For I dare not condemne Caesars slight who in punishing of his mutinous troupes , where it was in his owne power to slay or saue whom he would , k carried the matter so cunningly , that the Lot lighted on those that had beene faultiest and forwardest in that busines . Howsoeuer , I say , such injurious and coosening conueiances are vnwarrantable : Yet this Caution seemeth needlesse , because the very nature of a Lot excludeth all such courses : and therefore to giue such a Caution concerning a Lot , is as if a man should say that A Lot must be a Lot , or else it cannot be a lawfull Lot. For where the euent is determined by such counsels or courses , there is there no casualtie , and so consequently no Lotery . Whereas the Question is here how a man may lawfully vse a Lot , not whether he may not vse some other course in steede of a Lot , when he pretendeth to vse it . § 4. These are most of the Cautions most commonly giuen ; in steede whereof , because the most of them are not so materiall , it shall not be amisse to propound some other that may more precisely limite the vse of this kinde of Lots , and meete with the abuses most vsuall in such . Now these Cautions may bee referred to two heades ; they concerne either the matter wherein they are vsed , or the manner of vsing them . Concerning the matter or businesses wherein Lots may lawfully be vsed the rule of Caution in generall is this that Lots are to be vsed in things indifferent onely . Which Caution that it may be the better conceiued , a word or two will doe well for the explication of the word Indifferent vsed in it . The rather for that some there be that suppose that there is no Act at all Indifferent ; and so according to their judgement , if Lots may be vsed in things indifferent onely , they may not be vsed at all . True it is that in the Schooles there are two receiued Axiomes that may seeme the one to crosse the other , to wit , that l Euery action is indifferent ; and that m No action is indifferent : which seeming contradiction they yet salue with a distinction of n naked and clothed , that euery naked or bare action simply conceiued is indifferent , but no action clad with his particular circumstances is indifferent . For example , say they , to strike is indifferent , but to strike an Innocent , or to strike without authority , or to strike in this or that case , this or that Person , is not so . But to come neerer home to that wee haue now in hand : The word indifferent may be taken two waies , either as it opposed to Good and Euill , and more specially to such actions of virtue and vice as deserue more speciall either praise or reproofe ; or as it is opposed to necessary good duties , such things as must needes be done , and so consequently also to Euills simply forbidden , which in that regard may in no wise be done . In the former sense is that said to be o indifferent , that is neither good nor bad , neither lawfull nor vnlawfull . In this sense albeit many p naturall actions not proceeding from reason , and therefore comming not within compasse of the Morall law , as for a man to talke or walke in his sleepe and the like , are in that regard meerely indifferent , no Law being giuen of them that may be obserued or transgressed in them : As also howsoeuer q many actions in generall are said to be indifferent , because they are not either so simply good , but that by some particular circumstances they may be so tainted and corrupted as they may become euill , nor yet so absolutely euill but that in some cases and with some circumstances qualified they may not onely become good , but proue euen necessarie duties : Yet neuerthelesse most true it is , that r no particular morall action , or no action of the reasonable Creature proceeding from reason , can possibly be so indifferent , but it must of necessitie be either conformable to the rules of Gods holy word or disconformable thereunto . In common speech indeede the word Indifferent according to this acception is taken in some latitude of signification , when it is attributed to such actions as though good and warrantable , yea or necessarie , yet s are not greatly praise-worthy , because there is no speciall matte● of goodnesse in them , as for a man to eate when he is hungrie , to drinke when he is athirst , t to prouide carefully for his owne Family , u to loue those that loue him , and the like , which yet in strictnesse of truth according to this acception are not absolutely indifferent . In the latter sense that is said to be indifferent * that is good and lawfull to be done , but is no necessarie dutie , that may either be committed or omitted , done or left vndone without sinne . And thus are many particular actions indifferent . The ground whereof is this ; because the Law of God though it binde the Creature guided by reason x to doe nothing but what is good , and to doe good at all times , yet y it bindeth him not to doe all good at once or at all times ; so that many good things there are that may at sometime be done , whereof a man may make choise whether of them he will doe , being not necessarily tied vnto or enjoyned any one of them : As for a student hauing diuers bookes about him in his study it is indifferent to choose one this or that , refusing the rest , for present imployment , there being no speciall occasion to vrge the vse of one more then of another : Or z for a man that carieth a paire of kniues about him , it is indifferent to draw and vse either when occasion requireth . And of this nature in this Caution is the thing required to be , that is put to a Lot , to wit , such as a man may lawfully either chuse or refuse ●●ther doe or leaue vndone . § 5. Now this Caution diuideth it selfe into two distinct branches according to the diuers qualitie of those things that oppose to , or swarne from this indifferencie . The former is that Lots may not bee vsed in ought euidently vnlawfull or in it selfe euill , either in the omission of some necessarie good dutie , or in the yeelding to ought simply wicked , vngodly , or vniust , and so consequently where at the present it is euidently apparent vpon other grounds what a man ought to chuse or to refuse . For a Lot , as we haue seene , is casuall : and to put a necessarie act to a casuall euent , cannot be without sinne , since it maketh that casual and contingent which Gods law maketh necessarie . * In such cases therefore a man is to follow the grounds and to be led by the rules of religion and reason ; and not to put that to hazard whether he shall doe it or no , for which hee seeth and knoweth already good grounds why he should doe it or not doe it . What a man seeth euident grounds against , that he may not doe : and looke what hee may not lawfully doe , that hee may not put to hazard whether he shall doe or no. And on the other side what a man seeth necessarie ground for , that he is necessarily bound to doe : what he is necessarily bound vnto , he may not refuse or forbeare to doe : and wha●●●e may not refuse , he may not put to the hazard of refusing . To illustrate this by some instances . Where many stand for an office either in Church or Common-weale , whereof some are fit , some are altogether vnfit for it , or some fitter , some lesse fit with very manifest difference , in this case for those persons in whose power it is to call and admit thereunto , a to put it to Lot amongst thē al , which of them shal haue it , were vtterly vnlawfull : For it were to hazard the binding of themselues to doe that which they ought not to doe , as it may fall out , to accept of one either wholy vnfit , as it fell out when the High-preisthood was once so put to Lot , b the Lot lighting on a sily rude Clowne , that for simplenesse scarce knew what the High-preisthood meant , and became therefore a scorne to all sorts ; or not so fit as were fit where better choise may be had ; as c in some offices at Rome it came sometime to passe : Since d the Lot maketh no difference of good or bad ; nor taketh any notice of the fitnesse or vnfitnesse , * of the worth or vnworthinesse of those that bee put together vpon it . In which regard though e many worthily condemne such promiscuous Loteries , and prefer for the most part , and that justly , other courses of election before that by Lot : and f it is generally accounted a greater credit for a man to be elected then to be allotted to any place of imploiment : yet g where diuers Competitors are judged alike fit , or are all fit in some good competency though with some small inequalitie , so that h howsoeuer the Lot fall , it cannot light amisse , that as he said sometime , i though a man should cast blindfold at them , he could not misse but hit a good man , there were it not vnlawfull to dispose a place or office , were it ciuill or sacred , by Lot among such ; especially when there shall be much labouring and contending for diuers by sundrie persons on either side engaged , who may all by that meanes be quieted , and some one picked out and pitched vpon without disgrace to any of his Competitors , or discontentment to their friends . And to this purpose in most estates , where offices were disposed by Lot , as there went k an election before the Lotery , that the Lotery might go onely among such as were of some sufficiencie , so againe after the Lotery there was a publike * triall of them , and an inquirie made into the courses and abilities of such as the Lot had lighted on , that if they were found insufficient or faultie they might be reiected , and l others taken in in their steed . Besides that those places that required some speciall kinde of skill , military , musicall or the like , either were m exempted wholy from Lotery , or the Lot went n among such onely , as vpon due triall were found to bee expert in that particular . Neither was there great diligence vsed without iust cause in this kinde : for o if men would be loath by Lot to take a Phisitian when they are sicke , or a Pilote when they are to go to sea , of whose skill they haue not had some good triall before , or assurance otherwise : much lesse were it fit by Lot , without further enquiry , to commit the helme of the estate and the life of many hundreds into the hand of any one hand-ouer-head that the Lot might light vpon . Againe for priuate men in some danger and distresse weary of their liues to cast Lots , as p they sometime did , who shall slay either other , were vnlawfull : because a plaine breach of Gods precept : or where two Malefactors are condemned to death , but the one is to be spared vpon some speciall occasion , as q with the Iewes where some offendor was giuen them to grace their feast , ( I stand now to discusse the lawfulnesse of that course , but taking it to bee granted that some one is vpon good ground to be spared ) here r if the parties be vnlike , the one a debauched Roge that hath beene before oft in the like vilanies , the other but a Nouice newly fallen to the trade , and the present his first knowne offence ; or the one an obstinate and desperate wretch , the other penitent and not vnlikely to proue an honest man afterward ; for the publike Magistrate it were vnfit here to put it to hazard whether to spare or to punish : whereas in warre , as before , when a whole band hath offended , s where the cutting off of all would be too great a maime to the whole , and againe passing by all would be a matter of euill example , here time being not afforded to consider of particulars , who may best be spared , or who are worthiest to be punished , all alike deseruing death , and being in the power of the Generall to put all to death , it is lawfull for him to tithe them , as wee said they did sometime , and by Lot to decide who shall be saued , who slaine . In matter of almes and liberalitie , for a man to make Beggers vsually as he meeteth them , draw cuts for his money , were to play and make sport with his almes and his prodigality ( for that tearme would best fit it , ) as t the madde Antiochus sometime did , and as u Bernard saith the Pope doth with his ; and so were but to abuse a Lot for the inconsiderate casting away of that , * that ought to be disposed of by aduice : Or againe where two Persons in want craue that reliefe of a man which but one of them can haue , it being apparent that the one hath farre more neede then the other , and is neerer to the partie in whose power it is to dispose of , for him to make them draw cuts for it in this case were not warrantable , because hee may euidently see here x whether is rather to bee relieued , and may not therefore hazard the defeating of him . But for those that be in office to auoide the clamour of many much alike poore suing for some pension , to cast Lots among them which shall haue it for the present , and which expect it hereafter ; or y for a man that hath a toole of some trade which two poore men of that trade are Suters to him for , there being no ground for him to pleasure the one rather then the other , here likewise by Lot to determine whether of the twaine shall haue the toole , were neither vnlawfull nor vnfit . § 6. And thus was the former branch of this Caution that Lots are not to be vsed either in necessarie duties or things in themselues euill , such as may euidently at the present appeare to be such . The latter branch is that Lots may not be vsed in such things , though not otherwise in themselues euill , where by consequence the vse of them may in likelihood proue Inconuenient or Inexpedient . The reason is apparent ; because z things indifferent and such as are good and lawfull in themselues , become vnlawfull vnto vs when they grow Inconuenient or Inexpedient in the vse of them . In matters therefore of indifferencie that of themselues are not euill , yet are such as by some circumstance they may easily become euill , great regard ought to be had of the conueniencie and expediencie of them . Where vnder the head of inconueniencie I comprehend all such things , as may tend to any outward euill : vnto the head of Inexpediency I referre all such things as may bring a man within danger of some spirituall euill . For the former point of Conueniencie and Inconueniencie the rule is , that because things in themselues otherwise lawfull and warrantable may seeme Conuenient in some respects , and Inconuenient in others , that therefore where the Conueniences and the Inconueniences shall be laid in an euen ballance of equall and indifferent iudgement , either against ' other the action is to be deemed either Conuenient or Inconuenient , as the one side shall appeare to weigh downe the other : that is to say , The Conueniences being more or weightier make the thing questioned Conuenient , the Inconueniences being more and weightier make it iustly deemed Inconuenient . To apply this to the present ; In the Vse of a Lot about a matter of it selfe otherwise not euill , if the Conueniences shall be so many and so weighty on the one side , that they may wel weigh downe whatsoeuer Inconueniences may be produced on the other side , there the action is Conuenient , and a Lot therefore lawfull : but contrariwise where the Inconueniences that shall necessarily or in good probability appeare to accompanie the thing questioned or ensue vpon the doing of it shall be such and so great , as the Conueniences that stand on the other side shall not be able to counteruaile , there the action is worthily disallowed as Inconuenient , and a Lot consequently vnlawfull . Thus in publike affaires for the giuing of some few priuate men contentment to admit a Lot where the admission of it may in likelihood proue preiudiciall to the publike , were an vnwise course and an vnwarrantable , because the publike weighing down the priuate maketh the action inconuenient . Where it is worth the obseruing that albeit among the Romanes the ordinary imployments of their Officers , and many other affaires were ordered oft-times by Lot , yet a when any extraordinarie accident fell out , or any busines to be dispatched of more speciall weight , they either left wholy then their Lotery , or b limited the course of it ( which yet c after when things were quieted and setled they returned againe vnto ) and though those in office themselues d desired , yea e vrged it and instantly called for it , that they might not seeme contemned , as being balked and reiected , and others in the State-seruice preferred before them ; yet f the regard of the common good preuailed so farre with them that they would not hearken vnto them to put that to the hazard of a Lot , where the euent might proue much inconuenient , which otherwise ordinarily they did . That is not true therefore that one of our Writers saith , that g Rome directed the maine course of her gouernment by the Fortune of this mocke-destinie . For neither were the Officers themselues ordinarily chosen by Lot , neither did they retaine the vse of it in matters of speciall weight or difficultie : the only constant vse of it was in diuiding the Prouinces and Iurisdictions , as if the Iudges with vs should cast Lots for their Circuits ; and the two in each Circuit whether should sit vpon priuate suites , and whether vpon publike pleas . Which course also as they brake , where the imploiments were of more speciall importance ; so , if in vsing the Lot , it fell not out so , as seemed behouefull for the State , h they made bold , as they might well doe , to controle the Lotery , and to dispose of things otherwise . Thus againe howsoeuer it were not vnlawfull simply , for many to ioyne together in a Lotery ( as well as in a free contribution , which i Iobs friends sometime did ) for the raising againe of an honest man by crosses and casualties fallen behind hand : yet for a State to giue way to publike courses in that kinde k for the raising and enriching of some one decaied Banckrupt ' by the probable damage , yea and impouerishing of many others , that out of hope to gaine great matters may wring and wrong both themselues and their whole families thereby , may well seeme scarce warrantable , considering the hindrance of many therein procured for the helping of some one . Thus lastly how soeuer in goods bought in common , because l men may be many times contentiously minded , and ready to take discontent euen in the equallest courses ; yea because men commonly in these cases m are wont to thinke that better , that goeth from them , though indeed it be not so ; and that lesse that commeth to them , though it be the better part ; when diuision hath beene made with as much equalitie as may be , or with such inequalitie as they shall both agree vpon , it is a course not lawfull and conuenient onely , but euen laudable and commendable , for mutuall satisfaction , by Lot to assigne each one his share : yea how soeuer in this , or in the like case ; when a mans goods are so mixed with anothers in whose hands they both are ; it were not vnlawfull for a man to put his whole right to them to the hazard of a Lot , for the procuring and purchasing of his peace , which cannot otherwise be had , with one whom he would not by any meanes , if it lay in his power , be at ods with the thing it selfe being no other then he may well forgo ; yet for a man in such a case to put that to the hazard of a Lot , when he may otherwise recouer it , which his estate will not beare , or may be otherwise more preiudiciall both to him and his , were not lawfull , because the damage that thereby might accrue , would be greater , then could free such an action from imputation of euident inconuenience . § 7. For the latter point of Expediency and Inexpediencie the generall rule is , that that which is no necessary dutie , but a thing indifferent onely otherwise , may not be done , where there is strong presumption vpon good ground , that it shall spiritually endanger a mans selfe , or others , by giuing occasion of sinne vnto the one or the other . I except necessarie duties ; because such are not to be omitted , though they may be occasion of sinne vnto others , or though wee our selues cannot doe them without some sinne . n Not for the sinne of others ; for there is no duty so holy but that many may and will take occasion of euill by : euen o the ministery of the word turneth to the euill of not a few , which yet is p not in that regard to be neglected or omitted , because mans corruption cannot free any from the imployment that God enjoineth him . Nay , nor for our selues and our owne sinnes are such duties to be forborne . For then should no good worke at all be done of vs ; because q wee can doe none so , but that some sinne will sticke to vs in the doing of it . r As a diseased Person therefore ought not to forbeare his foode , and by fasting to starue himselfe ( as f Pomponius Atticus t and Corelius Rufus , absurdly sometime did , ) because u in feeding his body he shall withall feede his disease ; nor a melancholy man is to pine himselfe to death , because where he is , he can come by none but melancholicke foode , such as is not so conuenient for a man of his constitution ; but is to vse such as he can get for the preseruing of life where no other can be had : so in this case men are not to giue ouer hearing the word , praying , participating in holy things and the like , because they cannot heare so attentiuely , pray so deuoutly , receiue so reuerently , and religiously as they would and should ; but * endeauour to doe all such good duties as God requireth of them so well as they can , leauing the issue and euent of the worke to the good prouidence of God in regard of others , to his gratious acceptance in regard of themselues . But in things indifferent , and such as are no necessary duties , x for a man to doe that which in great likelihood may spiritually endanger an other , is to make himselfe guilty of soule-murther ; y to doe that which may spiritually endanger himselfe , is to make himselfe guiltie of selfe-murther . And surely , if it be vnlawfull and z a tempting of God for a man needlesly 1 to plunge himselfe into danger of death in regard of his body ; it is no lesse vnlawfull , yea a farre greater sinne rather , for a man to doe the same in regard of his soule . Besides that Gods commandements not onely forbid sinne , but euen 2 whatsoeuer may be a meanes and an occasion of sinne , though it be not sinnefull of it selfe . Needlesse therefore and vnnecessarie Loteries though in things otherwise not vnlawfull , where they are likely to cause , or by experience are found to occasion much sinne , are so farre forth vnwarrantable , because in that regard inexpedient . In respect whereof howsoeuer it were no vnwarrantable course , in a matter of common or publike benefit , as the reparation of a bridge , reedifying of an Hospitall , erecting of a schoole or the like , for diuers men of good ability to agree among themselues to put it to hazard what summes each of them shall disburse or dispend toward the discharge or support thereof , the summes being no greater then the estate of any of them may well beare , when they cannot readily agree vpon a rate otherwise ; as also for the better encouragement of either other in that kinde , in common equally to contribute toward the price of a iewell , or some one of them to conuert his part into some such commodity , to bee conferred vpon some one of them so contributing , whom by Lot it shall light to , their mindes and states probably knowne either to other , I see here no reason why it should be vnlawfull . But for a man in this kinde to put that to hazard which he knoweth or probably suspecteth that he shall be vnable well , or vnwilling on such tearmes to part with ; the losse whereof in that regard may either disable him to the doing of other necessarie duties , or distemper him and so make him guilty of sinne in Gods sight ; or to ioyne with others needlesly in such an act , much more to draw them in and incite them thereunto , whom he knoweth not vpon good presumptions to bee both able and willing ; by meanes whereof they may be occasioned to sinne in the same sort ; especially in such an action as he cannot but see to be so carried that many abuses are committed in it , and occasion giuen by it of much euill ; I cannot see how a man should be free from sin in so doing ; neither can I conceiue with what comfort of conscience a man can receiue or retaine what a Lot in such a case shall cast vpon him , comming in all likelihood in part out of the purses of those , as either are altogether vnable to part well with such summes , but haue strained themselues thereunto out of a greedy desire and hope of lucre and gaine ; or being vnwilling to loose and to part with what they put in , doe in that regard wretchedly curse and blaspheame Gods name for the losse of it . * Which occasions of euill being seene or foreseene , cannot but make such Loteries vnlawfull to all those that partake in them , in regard of the inconueniencie , and inexpediencie that is in them . The more able therefore and willing a man may be to sustaine such losse as by Lot may befall him , the lawfuller the Lot is . And the better knowne they are to be such whom a man dealeth with in matter of Lot , especially where the occasion is rather voluntary then necessary , the more warrantable is the Lot. To conclude briefly the grounds of this twofold caution : the euent of Lot is casuall : but the doing of Gods wil in the auoiding of things euil either in thēselues or by consequence is necessarie : and therfore no sit matter to be put to the casuall euent of a Lot. Againe the vse of a Lot is to determine some question or doubt : but no question ought to be made or doubt to be moued , of the committing of any morall euill , or the omitting of any necessary good duty , of the doing what God forbiddeth , or the not doing what he enioyneth : no Lot therefore may lawfully be vsed about such . Lastly what a man may not doe though a Lot should determine it , that it is in vaine to put to the determination of a Lot : but a for an oath , to obserue it , a man may not doe euill ; much lesse for a Lot : such things therefore may not be put thereunto . Whereas therefore all morall actions are of three kindes in relation to Gods law , b some simply enioyned , as are all necessarie duties , some simply inhibited as are all morall euills , some freely permitted and left to our choise , as are all actions indifferent : the rule here is that a Lot hath his lawfull vse c in indifferent things onely , such as may without either offence or inconuenience be done or left vndone . In regard whereof the greater the indifferencie is in the euent of it which way soeuer it fall out , the more lawfull the Lot is : and so ( contrary to that which is commonly deliuered and almost generally receiued , ) the lesse weighty the matter is wherein a Lot is vsed , the lawfuller the Lot is . § 8. Now these Cautions were concerning the matter wherein Lots are vsed : there follow two other concerning the manner how they are to be vsed in such matters . Where the former Caueat or Caution is that a man be willing to forgo and part with what he putteth to the hazard of a Lot : as before for the matter it selfe , that it be such as he may be willing to part withall : ( for that a man may be willing sometime to part with , what he may not lawfully part with ) so now for the disposition of the partie in such an action , that he be willing ' , if it shall so fall out , to sustaine some losse , and so much losse , as may befall him by the Lot. The reason is euident : because otherwise a man doth that vnaduisedly that may afterward discontent him , and be an occasion of sin to him . Againe that which is put to the hazard of a Lot is in a manner forgone , so farre forth , as it is put thereunto . A man ought therefore to be willing to forgo that , if the Lot shall put it from him , which he is content to cast vpon the Lot , which may put it from him . But here may some say , Is a man then bound to be willing to depart with his knowne right , because he may in some cases commit it to such hazard ? or may hee not in such case lawfully desire to obtaine it ? I answere : As c a man is bound not absolutely but conditionally to depart with his right , when a greater euill may ensue vpon the recouery of it by such meanes as he hath onely to recouer the same by , though he may lawfully otherwise desire to obtaine it : so in this case where a man is willing rather to loose it , then to seeke it by other courses , and as willing to put it to the hazard of a Lot as to loose it , ( for else were it a folly for him to put it thereunto ) he ought to be no lesse willing , hauing yeelded so farre , to part with it , when it shall be so past ; howsoeuer he might otherwise not vnlawfully desire , what he might lawfully retaine , if with conueniencie it might be had . The rule then here is that no man put that to the hazard of a Lot , which he could not be willing to forgo vpon the like tearmes without it . § 9. The last Caution is that no d speciall or immediate decision , no extraordinarie worke bee expected from God for the directing of the Lots in a certaine course : nor ought concluded to that purpose out of the euent of them . For d to expect any such thing is to presume of more then God hath promised : seeing that e he hath no where promised any speciall prouidence in such cases , to doe men right by such meanes , to iustifie their quarrels , to direct the Lot as the equitie of the cause shall require , or to interpose himselfe and his prouidence in such courses otherwise then in any other of our actions , be they casuall , contingent or necessarie . And therefore to put ought to hazard with expectation of such an act of Gods prouidence is to presume of that which God hath not promised : ( that wherein many of the Heathens Loteries were not free from some fault ) to make triall of it is to tempt God ; I meane , to put ought to the hazard of a Lot to this end , thereby to trie whether God will in such speciall manner interpose himselfe for our benefit , the recouery of our right , or the clearing of our cause ; that is in effect , whether he will extraordinarily worke for vs at our will. Which therefore as to presume or expect before hand without good ground is hardly religious ; so to conclude ought to that purpose afterward from the issue and euent of it , is vndoubtedly superstitious . In Lots therefore of this nature , e the thing hazarded must be put wholy to f the casuall or vncertaine euent of the Lot in regard of the act of the Creature , though g not excluding the prouidence of God from the action , no more then from other ciuill affaires managed by counsell and aduice ; ( which he may also , if the thing be weightie , be intreated by praier to interpose , but so farre forth onely as hee shall see fit ) yet h not expecting any extraordinarie or immediate hand of God for the cariage of it so as in right it ought to go , or as is best that it should go : because neither doe we know how farre forth God seeth it fit to interpose his prouidence therein , neither hath he left vs any promise in his word generall or speciall , that he wil immediatly at any time or vpon any occasion enterpose it in that manner . In diuision therefore of Lands made as equall as may be with conueniencie , yet so as there is still some apparent inequalitie , in regard that the things cannot well otherwise be parted , for a man because in equitie he hath right to the best part , as the eldest in an inheritance that goeth equally among all , to expect an extraordinarie hand of God for the disposing of it according to the right as in equitie it ought to go , is vnwarrantable . As also to conclude , when two stand for a place , that the one is fitter and more sufficient for it then the other , because the question betweene them being put to Lot , the Lot lighted on him , as if God by that euent had giuen sentence on his side , is no lesse vnwarrantable . § 10. The rules then here are first , that Lots determine no right : and that i Lots consequently are to be vsed in these cases not for matter of right , but for matter of fact onely , and that not of fact past , but of fact future alone ; not k to decide who hath best right to the better part , or who is fittest for the place , but to determine which of them shall haue it and enioy it , or shall go away with it . Else we make it not an ordinarie but an extraordinarie , not a meere diuisory but a diuinatory Lot , a Lot for diuination , not a Lot onely for diuision , which , as we shall shew afterward , is vtterly vnlawfull . And whereas in tearmes the ciuill Lawiers seeme to say the contrarie , where they say that l Lots are to be vsed not in question of Fact , but in question of Right : yet in sense they accord with that which we here say , the Lawyers meaning being this alone , that Lots are not to be vsed in question of m Fact past , where the question is whether a thing be done or not done ; for that is no ordinarie Lot able to decide ; but where some question is who hath right to a thing , in which case notwithstanding the Lot is not vsed to determine who in truth hath right to it , but who for peace and quietnesse sake shall enioy it , where the right cannot be determined , or who shall haue possession of it , till the right be determined . Secondly , that no censure of right or wrong bee grounded vpon Lots : as that no extraordinarie power or prouidence be expected , so nothing to that purpose vpon the euent of it be concluded , as if it ought to haue beene or gone so , or it was Gods approuing will that it should be so , because so it hath falne out . But doth not the worke it selfe , may some say , manifest Gods will ? I answere ; there is a twofold will of God , a disposing will , and a directing will ; a will enforming and a will ouer-ruling : a will prescribing what should be , and a will preordaining what shall be . * When ought therefore is falne out be it good or bad , it is apparent indeed that it was Gods will either to performe it or to permit it . For n nothing can possibly come to passe either without or against his will. But that it ought in right to haue beene so , cannot thence be concluded . Else might we conclude that the Iewes ought to haue crucified Christ , because God suffred them so to doe , yea o he preordained the doing of it . In this case therefore where the matter is put to a Lot by those in whose power it is so to dispose of it , it may be truely said , that it was Gods will , to wit , his disposing will , that the Lot should go as it hath gone : But it is no consequent therefore , that according to Gods directing or enforming will , it ought in regard of right so to haue gone as it hath . CHAP. VI. Of ordinarie Lots Lusorious ; and of the lawfulnesse of them . § 1. HItherto we haue considered of the former sort of Ordinary Lots , which wee tearmed Serious because applied to the determining of more serious affaires . We are now to proceede vnto the latter sort of them , which some tearme a Sporting , some b Ludicrous , some c Lusorious Lots ; and are such as be vsed in game , sport or pastime , for recreation and delight . Within which compasse I shall make bold to draw in those solemne games , d if we may so tearme them , e so commonly stiled , though indeed rather exercises of valour , strength and actiuitie , or trials of arte and skill and dexteritie in some facultie , which were so famous and frequent of auncient times both in Greece and Italy , but especially among the Greekes . In or about Game therefore is a Lot said to be vsed , when either the ioyning and beginning , or the issue and euent of it is put to some casualty either in whole or in part . So that the kindes and courses here vsed are diuers . For sometime the ioyning or beginning of a game or sport onely is put to a Lot : As when by it is determined who shall play and who stay out , or who shall ioyne on a side : which in shooting is done vsually by shuffling of arrowes together behinde some one mans backe , and then casting them aside the one halfe one way and the other halfe an other way ; in bowling by casting a certaine number of boules belonging to seuerall men out of one mans armes at once , and those mating whose bowles meete neerest together : Or of the two sides whether shall leade and beginne ; which at Tables is decided commonly by the casting of most points ; in Ches-play by turning a pawne on the bord according to the colour of the square or quarter that it staieth or resteth vpon , or by the ones guessing at two pawnes hidde in the others two hands . f Thus at those famous Olympicke games the wrestlers and Combatants were conioyned by paires ( as the Runners and Riders by foures , or more ) g as they drew the like letters , and tooke their turnes according to the order of those letters , h the odde man , if any were , vndertaking him that had the better of that paire that fought last . Thus as there , so elsewhere also i at Charet-driuings and Horse-races , as also at k running or l rowing for wagers and the like , the Contendents had their stations or standings assigned them likewise by Lot : yea and , as * some guesse , the Combatants also their weapons . Beside that in m shooting and n singing or playing and the like , where two at once could not shew their skill , they had their turnes and courses determined by Lot. And o the Masters of the Reuels at Athens had the Minstrels of the City by Lot shared among them . And if in any of these exercises it were ambiguous who had done best , or who indeede had won the wager , two , it may be , p at once comming home to the gole , or the like , q it was ( it seemeth ) in the power of the Triers either to part it betweene them or to put it to Lot whether of the two should haue the prize due to the Victor . Againe in lesser yet and lighter matters , when in priuate they were disposed to be merry together , they drew Lots sometime r who should tell his tale first , or s who should first reade the riddle or assoile some question propounded with a reward for him that could reade it aright , or t who appose either other in some schoole-question , or the like . And lastly as in their merry meetings they u drew Lots commonly * for some one of the Company to be Master or Moderator of their mirth : not altogether vnlike the custome of chusing King and Queene vsed in many Countries at some speciall times , saue that they did it vsually x with dice or the like , y these with a beane and a pease , the former whereof they vsed in choise of their Magistrates : So the younger sort had z a sport of chusing them a King by Lot , who was to enioyne the rest what he would , and they to doe what he enioyned them ; in which kinde as * Cyrus his cariage though a child and in a childish sport , yet discouered in him a kingly spirit and courage , so 1 Athanasius his acting of a Byshop among Boyes like himselfe in the like , is reported to haue giuen a graue Byshop that beheld it good hope , that he would indeede proue that , which afterward he did , succeeding him in his Sea. § 2. Now in these cases a Lot is vsed though about game , yet rather out of it then in it , onely to make a beginning and entrance into it : But otherwhiles it is vsed for the directing of the game it selfe and the issue of it either in part or in whole . In part onely , as in those games , wherein beside the Lot , arte and industrie is required for the further managing of that which hath thereby been allotted : as in many games at Cards and Tables , wherein a Lot is indeede vsed for the distributing of the Cards amongst the Gamsters , and in assigning each of them his chance , thereby ministring vnto them matter further to worke on ; but there is arte and skil beside that to be imployed by them for the managing of their game , and for the working vpon that which casualty hath cast on them . Which kind of game that it was not either vnknowne vnto , or vnusuall among the auncients , beside a other euidences , hereby appeareth , in that b they many times compare mans life to such games , wherein a man cannot make choise of his owne chaunce , but yet by arte and skill is to make the best vse hee can of that which doth casually befall him . In whole , where the Lot absolutely determineth the issue , as not onely in diuers games both c at dice and cards wherein nothing is further looked after but the fall of the dice , either d who throweth most or whose chance commeth first , and e the goodnesse or the fitnesse , as it is accounted , of the chance , or of the cards ; but in sundry other sports also , not vnknowne wholy to the auncient , as , beside that f Mication or Shifting of fingers which wee spake of before , g vsed much still in Italy as well in sport as otherwise , in diuers other childish pastimes as h Cockall , i Euen and Odde , Heads and Points , k Crosse and Pile , and the like , the most whereof we finde either wholy the same or very neere the same to haue beene aunciently vsed . To which kinde of Lot-sports or Lot-games ( which shall be the last , and so I leaue them ) may their a Banquet-loteries be added , which we finde two sorts of , some free , some set to sale , and both containing either matter of free gift , or matter of charge and expence , or mixt matter of either . For so we reade that b Augustus vsed c on some Festiuals and at other times by Lot to distribute certaine gifts among his guests , some of worth and value , as gold , siluer , and garments , and coines of all sorts foraine , auncient , and others ; and some againe meere toies and triffles , as d heire-clothes , and spunges , and pinsers , or scissers and the like , with merry Poesies vpon them e of doubtfull and double sense , seeming to glaunce at and nip them to whose Lot they were falne . So likewise that monster of men f Heliogabalus , a second Nero , vsed to propound to whom he pleased , both in publike and priuate , certaine mixt Lots , some matter of gift , some matter of charge , of such extreame inequality , that some were neither mended nor impaired at all , but mocked onely , g some were made , as we say , and some vtterly vndone by them : for some according to that they drew were to pay in and lay downe , either a pound of beefe , or a dead dog , or ten flies , or ten fleas , or ten beares , or ten camels , or so many pounds of leade , or as many of siluer , or gold , &c. And others againe were to receiue the like , as their Lot came : which made many rich that were poore before , and others as poore that were rich before : the monster delighting in nothing more then in the mischiefe and miseries of many . And these Lots were sometimes either written or painted h on their spoones , as we haue commonly on fruite-trenchers painted emblemes and poe●ies , that sometime wee vse to make sport withall somewhat after that manner . Againe sometime were such Lots as these in mirth set to sale : for i so vsed Augustus to doe sometime with his Lots ; as also with pictures shewing the backside of them onely ; in merriment propounding them to thoe fthat were at bord with him , that none might come in but vpon a price to draw in the one , and he that would at aduenture bid most , should haue the other . Not altogether vnlike to k our riflings and Loteries , wherein a certaine number or so many as will venture their money are admitted to cast dice or to draw Lots for some prize or prizes propounded ; concerning which kinde of Loteries the Ciuill Lawyers and others are diuided in iudgement ; l some referring them to the head of serious diuisory Lots , as containing a twofold virtuall contract , the one of bargaine and sale betweene all the aduenturers ioyntly and the owner or owners of the prize or prizes that they are to draw for , as making sale thereof vnto them for such a summe as all their aduentures put together amount vnto ; and another of society or fellowship betweene the Aduenturers among themselues , agreeing to draw Lots or cast dice for that which in common they haue so bought : * Or , as in running , as they tearme them , and vnlimited Loteries , a single contract onely of bargaine and sale betweene the Owner and the Aduenturers , not vnlike altogether that wherein a Fishermans draught or a Fowlers fortune , or a Merchants aduenture at sea is bought or the like , wherein men buy bare hope alone rather then actually ought else : m others bringing them within compasse of vnlawfull games , as indeed , for ought I see , the most of them are little better , n vsed mostly to helpe and releiue either base Spend-thrifts or beggerly Banckrupts . And thus haue we seene in what diuers manner Lots haue been or may be vsed in or about game . § 3. Now concerning these games h of hazard , as they are tearmed , wherein a Lot is thus vsed , and there is therefore a kinde of Lotery in them , there is much question and disputation among the learned : and diuers reuerend and religious passe a peremptory sentence vpon them as altogether vnlawfull and vnbeseeming good Christians . Yet among those also that oppugne and oppose them there is diuersitie of opinion . For i some of them allow those games that are carried partly by casualtie and partly by skill , which they suppose not to come within compasse of Lots , condemning those onely that depend wholy vpon casualtie . Others of them k vtterly and absolutely reiect all that haue any spice of Lotery or casualty at all in them . This of those that deale more distinctly in the point : For l diuers others there bee that so glance at them in generall , that it is somewhat vncertain whether part they concurre with ; or m rather of some of them whether they concurre at all with either , or doe not rather vpon other grounds diuers from theirs , disallow some of these games , not all of them , or not all manner vse of them , as of some other hereafter shall plainely appeare . But to returne to the two former sorts , it is well obserued by n one of the latter ranke of them , that some of the reasons produced by the former for the disallowing of the one kinde , if the grounds be admitted , cannot chuse but condemne both kindes . For if the one be euill and not allowable because they depend vpon Lot and Chance , then the other must likewise be euill and vnwarrantable so far forth as in part also they depend thereupon . And on the other side if those former Authors will avow and iustifie the one , they cannot but secretly withall giue sentence also for the other , since they stand both on the same ground , and are built both on one botome . For as for that which o some say distinguishing the nature of these games , that the one is Lotery but not the other , or that there is a Lot in the one , but not in the other . It is true indeede , that if wee define a Lot so , as diuers of them doe , to be p a kinde of consulting with God , and a seeking to be informed and directed by him ; q there is no Lot at all either in the one or in the other . But if we vnderstand a Lot as it was formerly defined according to the proper , and ordinary signification of it , so there is a Lot as much and as well in the one as in the other , the onely difference is that there is a meere Lot in the one , a mixt Lot in the other , but a true r Lot in either . For the argument that s a reuerend Writer of ours bringeth to proue the contrary , because in a Lot there are two ●hings required ; first a casuall act , and secondly an applying of that casuall act to the determination of some particular and vncertaine euent ; whereas the dealing of the Cards is a casuall act indeed , but the determination of the vncertaine victory is not in mixt games meerely from it , but much or most from the wit and skill or the will of the player : and therefore the dealing of the cards is no more a Lot then the dealing of almes is , when the Princes Almoner putteth his hand into his pocket , and giueth one man six pence , another 12. pence , another two pence , what commeth foorth without further aduice . This argument , I say , is not sound , because it reasoneth from a particular to a generall ; The dealing of the Cards is not applied to the determining of this vncertaine euent , to wit , the maine issue of the game or the victory : therefore it is not applied to the determining of any vncertaine euent at all . Which consequence is vnsound ; as also the consequent is vntrue . For it is manifest that the dealing of the cards is applied to the determining of this vncertaine euent , what cards or casts each one shall haue to exercise his skill with : and is therefore euen by his owne description a Lot : as is also the dealing of almes in that sort , if it be done for that end , to trie what will casually fall to each ones share by such a course , as well as if it were done by drawing of rushes or cuts , which go commonly for Lots . For the thing it selfe I hold that these Lusorious Lots , and Games consisting of such are not simply or in that regard euill or vnwarrantable : or in a word , that a Lot vsed in game is not vnlawfull . In which assertion if I shall dissent from some others of religion and learning , whom otherwise I worthily respect and imbrace , I desire but to haue my grounds duly viewed and examined , that if they proue firme and sound , the frame built on them may stand , if weake and vnsound , it may fall before the truth , as t Dagon did before Gods Arke , my selfe promising to lend an hand with the first to the ouerturning and razing of what I now reare , if it shall be shewed me to be other then is warrantable by Gods word . § 4. The former grounds therefore laid concerning the nature of Lots in generall , the reasons that induce me to allow Lots of this kinde as not euill in themselues among others are these . First , that which may be ordinarily vsed in other ciuill affaires , bee they more weighty or of lesse weight , that may also be vsed for matter of recreation and delight . But a Lot may be ordinarily vsed in other ciuill affaires , as , by the expresse u authoritie of Gods spirit speaking by Salomon , for the ending of contentions , and matters in suite or strife , bee they weightier or of lesse weight : For the words in the text are indefinite , neither is there ought to restraine the ordinary vse of them in that kinde either there or else-where . The word vsed there , though in its originall propriety it signifie * Law-suites , yet in the ordinary x vse of it it extendeth it selfe to contentions of all kindes . And the practise of Gods people recorded in Scripture sheweth that euen meane matters haue beene decided and determined vsually by Lot : as in matter of Tithe , though it were not much materiall , which Lambe the Leuite had , so that he had one of ten , two of twenty , &c. yet was it decided y by Lot. It was a matter of no great weight what gate of the Temple such or such Leuites should waite at ; I say not , that it was a meane matter to be a Porter in Gods house , ( though z it seeme to be mentioned as one of the meanest places of imployment there ; ) but whether company should waite at this gate , and whether at that other gate , ( as who should stand at the North doore of the Church , and who at the South , to receiue peoples beneuolence , vpon occasion of some collection ) was no matter of great moment , and yet was that also decided * by Lot. Neither was it greatly materiall which of the Preists offered incense , or which dressed the Lampes , &c. so it were done by some one of them , yet that also went a by Lot. Since that Lots therefore may lawfully be vsed in other ordinary affaires , Gods word indefinitely warranting it , the same else-where not restraining it , and the practise of the godly carrying it euen to meane matters ( for b the offices themselues were not put by them to Lot , but the distribution of particular duties or stations among those of the same office ) I see not what should banish them out of our disports , more then out of other our ( though serious , yet ) ciuill affaires . § 5. Secondly , if we consider aright the nature of a Lot , and the great vncertainty of it , wee shall find it fittest for such matters as are of least moment , and c not fit to be vsed in any weighty affaire . In regard whereof , as those that make vse of it in serious matters , are wont , with all the Caution they can , so to dispose of things before-hand , that it may not be materiall which way the Lot light , or that as little , as may be , be left vnto it : s● where it may be materiall and of some consequence whether it go the one way or the other , ( I say not now what the iniquitie of others may enforce a man vnto ; a lesse inconuenience is allowable for the auoiding of a greater ; ) there d will no wise man willingly put such a matter of weight to the vncertaine hazard of a Lot. That therefore that best sorteth with the nature of a Lot , may a Lot most lawfully be vsed vnto : but the lightest matters best sort with the nature of a Lot : and therefore about things of that nature may a Lot most lawfully be vsed . Or more particularly for the present busines : A matter of meere indifferency , that is , such as a man may lawfully either doe or not doe , and it is not materiall whether he do or omit , such may a man lawfully put either to the will of an other , or to the hazard of the vncertaine motion of any creature whether he shall doe it or not doe it . But the vsing of a Lot in game ( or the vsing of it in any busines , be it serious or lusorious , qualified and cautioned as before ) is but the putting of a matter of meere indifferency to the hazard of an vncertaine euent , to wit , who shall ioine or stand out , who shall leade or follow , who shall ouercome or yeeld to the other side &c. which are matters meerely indifferent , such as may without sinne bee either done or forborne , either done the one way or the other . The Vse therefore of a Lot in such cases , and the putting of such matters to the hazard of a Lot is not euill simply in it selfe . § 6. Thirdly , if the Vse of Lots in game be of it selfe euill , then must it needes be a sinne either against Piety in the first Table , or against Charity in the second . For euery morall euill must needes be a e breach of Gods Law , the whole summe and substance whereof being comprised in those f ten Edicts of those g two Tables , euery breach thereof must of necessitie be brought within compasse of the one of those twaine , and so consequently conuinced to be a branch either of Impiety against the one , or of Iniquitie against the other . But the Vse of Lots in game is not in it selfe , or of it selfe a sinne either against Piety , or against Charitie . To spend time and words in proouing that the vse of a Lot in game as it is a Lot , is not against Charitie , as that it is no breach of Charity for men to draw Cuts or cast Arrowes , who shall boule or shoote first , were both superfluous and ridiculous ; superfluous , because it were to proue what no man denieth ; ridiculous , because it were to confute what no wise man wil avow . And yet to charge a lusorious Lot with Impietie , hath as little ground as the other . For the manifesting here of let thus much be considered , that all Impiety may be referred to these h two heads , either the prophaning of hallowed things , or the hallowing of things prophane : since it cannot be imagined how any impiety should be committed but either by denying holy things their due respect , or by giuing the same where it is not due . But lusorious Lots are not of themselues guilty in either of these kindes . In the latter kinde euen their greatest aduersaries will cleare them , there being no colour to charge them with the hallowing of ought that is not otherwise holy . And in the former kinde they may be cleared also by the grounds of Gods Law , to wit , from the prophaning of ought that is holy . For the thing vsed in them is a Lot : and nothing can bee prophaned by them but what is vsed in them : ( by Lots , I meane simply as they are Lots , for to make Lots of holy things , as of parcels of Scripture , or of the Elements consecrate in the Sacrament , &c. is not any thing concerning the nature of a Lot , but an abuse cleauing to it in some particular mens practise of it , and such as is to be seuered therefore in this our discourse from it . ) But a Lot is no holy thing , either of it selfe and in it owne nature , or by vertue of any diuine institution . For of these two sorts are all holy things whatsoeuer , either they are holy of themselues and in their owne nature , as i God himselfe , and k his titles and attributes are , or else they come to be such , whereas in their owne nature they are not , by meanes of some speciall diuine institution sanctifying and seuering them to some holy vse , as l the Arke , m the Tabernacle , n the Temple , o the 7. day of the world before Christ , and p the first day of the weeke since Christ. Now in neither of these respects can a Lot be said to be holy , not of it selfe , or in it owne nature , for it is nothing else but any casuall euent applied to the determining or deciding of some doubt : Where the matter of it , a meere casualtie , as it is a casualtie hauing no holinesse at all in it of it selfe ( for q then should all casualties in like manner be such ) can much lesse gaine or procure any holinesse to it selfe by any mans application of it to any end whatsoeuer , much lesse by the applying of it to a prophane or common end , be it more or lesse weightie . Neither is a Lot holy by any diuine institution ; since euery such institution must haue warrant from some word ; and there cannot be produced any word of institution whereby Lots are specially sanctified and set apart to such vses as may bring them within the compasse of things holy and sacred . If any particular Lots haue at sometime beene so vsed , that can no more impart holinesse to all Lots in generall , then the religious vse of r water in Baptisme , yea in the s Baptisme of our SAVIOVR , and the sacred vse of t bread and wine in the Lords supper can u make all water or all bread and wine in generall to be holy , and so consequently debarre men of the ordinarie and common vse of those creatures either for the necessity of nature or for lawfull delight . Those therefore are amisse that allow Lots in game , and yet adde for a Caution , that great reuerence and religionsnesse be vsed in the action ; in regard that x Holy things must be done in holy manner . For if Lots in generall euen ciuill as well as sacred be holy things , they may in no case with no Caution bee made matter of sport and pastime , or of gamesome recreation ; nor can the light vse of them be so corrected and qualified , but that it will haue deadly poyson euen in the heart and pith of it , not adhering or cleauing vnto the barke or outside of it only . But ciuill Lots are not such ; and therefore the lusorious vse of them is not the prophaning of any holy thing . And if neither the vnhallowing of any thing hallowed , nor the hallowing of any thing vnhallowed , then can it not be brought within compasse of impiety or sinne against the first Table . And if it be cleared from all sinne against the first Table , and be not charged by any with any sinne against the second Table ; it must needes rest discharged of all sinne in generall , and consequently be iustified as agreeable to Gods word . § 7. A fourth argument may be taken from the benefit of Christian liberty , by vertue whereof euery Christian man hath y a free vse of all Gods good creatures to imploy them vnto such purposes as by any z naturall power they are enabled vnto , within the boundes aboue mentioned . But in these ordinarie ciuill and diuisorie Lots be they serious or lusorious , the creature is vsed to no other end or vse , but what it hath a naturall power vnto , and 1 such as by the mutuall consent and agreement of those that vse it , it may be enabled to effect . For it is in the naturall power of the creature vsed to moo●e or to be moued diuersly , and vncertainely in regard of those that make vse of it : and it is further in the power of it by their mutuall agreement to determine such matters as are ordinarily wont to be determined thereby . Which therefore 2 so long as the vse of it is kept otherwise free from superstition and impiety , or from iniustice and dishonesty , ought no more to be exiled from a Christian mans recreations , then any other creature or ordinance whatsoeuer that hath any naturall power to delight and giue contentment in that kinde . § 8. A fift argument may be drawne * from the groundes and Graunts euen of those that oppose in this point ; and may be framed on this wise . Any thing indifferent is lawfull matter of recreation : But Lotery is a thing a indifferent : Lotery therefore may be made lawfull matter of disport . The proposition is confirmed by their definition of recreation , to wit , b Christian recreation is the exercise of something indifferent for the necessarie refreshing of body or minde . The assumption , namely , that Lotery is a thing in it owne nature indifferent , is thus proued likewise by their definition of things in nature indifferent . c Indifferent in nature is that which is leaf● free , so as we● are not simplie commaunded or forbidden to vse it , but as we shall finde it in Christian wisedome beneficiall or hurtfull vnto vs. But such is Lotery , or the vse of Lots ; not simply commaunded , ( for d that of Salomon before alledged is rather a permission then a precept , or not so much a commaundement as an aduice and counsell , commending that to vs as a wise and prudent course , not enioining or imposing it as a dutie necessarie to be done , seeing by other courses beside it such controuersies may without sinne be composed as are there mentioned , and that effected oft by other meanes without a Lot , for which a Lot by Salomon is there allowed ) nor againe any where forbidden or condemned as euill in it selfe : by the former definition therefore conseuently in different , and so lawfull matter of Christian recreation and delight . § 9. Sixtly and lastly , that the Vse of Lots in game is not against Gods word , but hath sufficient warrant from it , may appeare by this argument . Where the wisedome of God in his word hath not determined the matter , and the manner , or the other circumstances of a thing lawfull in it selfe , there they are least to mans discretion and wisedome . Else should wee hang euer in perpetuall suspence , hauing no rule at all to direct vs by in them . And where they are left thus to mans discretion and wisedome , there is warrant sufficient for any circumstance that man shall make choise of ( the Magistrate publikely to enioyne , or priuate persons to practise ) that shall e not be against the generall rules of Gods word concerning the same . For the better conceiuing of this point it is to be considered , that for the doing of euery act , and the doing of it in this or that manner , if naturall reason will not of it selfe afford sufficient direction , there must be warrant had out of Gods word : and a man must know that he hath warrant thence , because f Whatsoeuer is not of faith , is sinne . I say , where naturall reason doth not of it selfe afford sufficient direction ; for the word is giuen vs in morall matters to supply the defects of it caused by our first Parents their fall ; g neither doth it abridge vs of the helpe and * vse of it for direction in such actions , but adde a further and fuller helpe thereunto . First then for the act it selfe in generall ; that is of it selfe good and lawfull and ●allowable by Gods Law , for the doing whereof there is either precept or permission in Gods word , and that either direct and expresse , or collected by just consequence : h if a precept , it is necessarie and must be done ; i if permission onely , it is indifferent and may be done or not done , as shall seeme good to the party whom it concerneth . Secondly for the subiect matter , the manner of it and other such circumstances , where they are by Gods word determined , there such onely are lawfull as the word of God hath enioyned . Where they are not determined , there all such are lawfull as the same word k doth not forbid . In the former that rule holdeth , l He that is not with me , is against me : in the latter that other , m He that is not against me , is with me . Thus for sacrifice and the place of it , before it was determined , n it was lawfull in any place , because no certaine place was designed : but after it was once determined , o it was lawfull in no place but that alone , that God had expressely thereunto assigned . So for the Passeouer and other offerings , and the time and season of either , the ordinary sacrifices ( I meane the voluntary or freewill offerings ) p might be offered at any time , because for them was no time determined : but q the Passeouer might be celebrated onely at one time , because the time of it was determined . This would the rather be obserued for the readier answering of some friuolous obiections made by some Seperatists ; What warrant , say they , haue you to vse this or that forme of praier , or to pray vpon a booke ? I answere ; It is warrant sufficient that r wee are enioyned to vse praier , and s such kinde of praier , confession of sin , and supplication for pardon , &c. no set forme thereof determined ; therefore any fit forme warrantable : this forme that we vse not vnfit otherwise ; this forme therefore allowable . And let a man demaund of one of them when he praieth , what warrant he hath to vse that forme that he then vseth , he can answer no otherwise ; or if in effect otherwise , he shall answer otherwise then well . So for a booke ; the meanes of helpe are not determined ; and this one among others ; this therefore not vnwarrantable . And if one of them should be asked , how he proueth it warrantable to vse a printed booke to reade on in the Church ; hee shall not be able to make other answer then as before : for neither precept nor practise can be found in the word for the vse of a thing that was not knowne in those times wherein the word of God was written . § . 10. But to applie this to the present . First , t Recreation in generall is granted by all to haue good warrant from Gods word , as a thing both allowed by permission , and enioyned by precept , if not directly and expresly , yet at least by iust consequence : and therefore I will not stand vpon the proofe of it . Secondly , for the matter and manner of it , ●or the things wherewith wee may recreate our selues , u there is nothing determined ; any meanes therefore of recreation that are not against the generall Rules of * comelinesse and decencie , of x conueniencie and expediencie , y of religion and pietie , and the like , are by the word of God allowed , and haue from thence sufficient warrant . For example ; If question be whether Boules or Chesse be lawfull or no : what can there be said in iustification of them more then this , that recreation in generall is by Gods word allowed ; the matter of it in particular not determined : these games not prohibited ; therefore lawfull and allowable . Now the very same may be said of Lots and Lotterie . Game in generall is allowed : no particular matter or manner of it prescribed : any therefore lawfull that is not against the generall rules of Gods word ; this of Lotterie such ; and therefore allowable . If any shall say , that the particular matter or manner of recreation is determined , z hee must shew where . Or if any shall say , that this particular by Lots is against the generall rules of Gods word otherwise , he must shew which and how . Otherwise there is no ciuill action almost that shall be iustifiable , as a going in doublet and hose , b wearing band and cuffes , c carrying a mans purse in his pocket , d sitting on a stoole at the Table , crossing the water in a Boat when one may goe about by the Bridge , e eating of porke , f blouddings or ought strangled , and the like , if it shall be deemed enough to make an action vnwarrantable , either because there is no particular precept or precedent for it in Scripture , or because it is questioned or condemned by some without any reason or sufficient cause rendred why it should be questioned and condemned in that sort . And so I conclude and leaue this sixt and last reason taken from the common grounds of other ordinary recreations not questioned , which must all with this either stand or fall , the selfe same grounds supporting either ; that this particular is not prohibited , nor is against the general rules of Gods word otherwise ; which as in the former , so in this case must stand good , till the contrary can be proued . CHAP. VII . Answere to the principall Obiections made against lusorious Lots . § 1. BVt here will some of the former Authors obiect and say , we can shew how this kind of disport or recreation by Lots , and the vse of a Lot in such cases is against the generall rules of Gods word . And so I come to examine the seuerall obiections that are by seuerall men brought against this kinde of disport . Wherein I will deale as ingenuously , and as indifferently as I am able to doe ; propound their arguments as I finde them , and as many as I finde of them , not picking out the weakest and passing by the pithiest , or setting downe some part or peece of them and concealing the residue ; but as neere as I can , gather all I can finde in such Writers as I can vnderstand to haue dealt in this argument , and enforcing them as farre as themselues doe to their best strength . Now this that I may the more orderly doe , their arguments shall all of them be referred to these two heads , the principall , and the lesse principall . The principall Arguments I call such as tend to proue them simply vnlawfull , and so euill in themselues . The lesse principall such as tend to proue them inconuenient and inexpedient , or such as haue been by the most or the best generally disallowed and condemned . The former may againe be sorted into two rankes according to the two Tearmes of the thing questioned , A Lot vsed in recreation , or Recreation by a Lot : for either they are taken from a Lot and the nature of it , or the proper vse and end of it ; or from the nature of recreation , and the vse and end of it . § 2. The first maine Argument then is taken from the nature of a Lot , which is affirmed to bee a worke of Gods speciall and immediate prouidence , a sacred oracle , a diuine iudgement or sentence : the light vse of it therefore to be an abuse of Gods name ; and so a sinne against the third Commaundement . The Argument is by diuers Authours diuersly moulded . From Gods speciall and immediate prouidence they reason first on this wise . a Gods immediate or especiall prouidence is not to be vainely or lightly vsed . But in euery Lot is an especiall and immediate prouidence of God. No Lot therefore is lightly or vainely to be vsed . The Proposition of this Syllogisme ( such as it is ) is further confirmed by an Argument taken from the tenor of the third Commaundement . b Gods name is not lightly or vainely to be vsed . Gods Prouidence is Gods name . Gods Prouidence therefore is not lightly or vainely to be vsed . The Assumption is confirmed by two testimonies : the one diuine , a sentence of Salomons , c The Lot is cast into the lap , but the whole disposition of it is of the Lord : d So that the nature of a Lot lieth wholy in this that although the things be of vs , yet the disposition is wholy of God : that is , hee vseth not here our meanes of cunning , practise , strength , stedinesse of hand or such like , but taketh it wholy to himselfe . The other humane , a saying of Hierome , e Hierome saith a Lot is an hidden and incomprehensible predestination , ruled by God : who dare play with this then ? First the principall Syllogisme it selfe is not sound , there are foure Tearmes , as they say , in it . I shew it by the like Paralogisme built of the same frame and set vpon the same ground . Gods Prouidence , being his name , is not to be vsed lightly , or to recreation and disport . But in all things , or in euery action that is , there is a Prouidence of God. No thing or action therefore may be vsed to disport . And so all recreations shall bee vtterly cut off . This and that are both of one making : but neither of both sound : the conclusion therefore followeth not , albeit the premises were both true . Secondly , the Assumption is not sound : it is not true that in euery Lot is a speciall and immediate Prouidence of God. For the discouery hereof let two grounds formerly laid be remembred . The former , that f the act of the Creator and the act of the Creature are in these cases to be distinguished . The casuall euent in regard of the Creature is one thing , and Gods prouidence directing and ruling or ouer-ruling it , as all other actions , is an other thing . A man may play therefore with the one , and yet not with the other : as we doe in those things that are not casuall , but are caried and managed by mans Arte and industrie , and yet are accompanied also with Gods prouidence . The latter , that g it is not the casualtie of an Euent that maketh it a worke of Gods immediate Prouidence . For many things are casuall , which yet are not workes of Gods immediate prouidence , nor imply his speciall presence . Whereas if a Lot in regard of the casualtie of it were a worke of Gods immediate prouidence , and did in that regard imply his speciall and extraordinarie presence , then all casuall euents should be such . For h that which agreeth to a thing as it is such or such , agreeth necessarily to all things that are such . But for a foule to flie before a man on his way , or for a dog to crosse a mans boule in play , and that it may be , where there is no likelihood of doing well otherwise , implieth not any speciall or immediate Prouidence : no more therefore doth a Lot. § . 3. But let vs examine the proofes brought to strengthen this part . First for the sentence of Salomon , there want not good Authors that expound it of i singular , extraordinarie , and miraculous Lots only : such , to vse the words of one of our k Aduersaries , as are vsed immediately to finde out Gods will : whereas these that we now dispute of are no such ; l neither is it now lawfull to vse any Lot at all to that end . But the words seeme to be more generall , and are word for word thus in the originall , m The Lot , it is cast into the lap ; n but euery iudgement or disposition of it ( for there is no article there answering our English The ) is of God. As he saith else-where , o Many seeke the Rulers face or fauour ; p but each mans iudgement is from God. And , q The Horse is prepared for the day of fight : r but saluation is of God , or belongeth to God , is Gods. Which words so read t import onely thus much , that there is a prouidence of God in all things , euen in the least , in the most casuall things , and among the rest by name in a Lot : And so is there no more said of Lots there , then is spoken else-where not of Lots alone or things casuall onely ; but of all mens thoughts and purposes , and words and workes , and counsels and courses ; as we haue s formerly shewn ; and as beside the Authors there alleadged , some of those that vrge this place for the proofe of this point confesse else-where against themselues when they say , that u The disposing of the Chaunce is secrete that it may be Chaunce indeed and wholy of God , who directeth * all things . Yea take the words as they are vsually read , The Lot is cast into the lap , but x the whole disposition , or y the whole disposing thereof , is of the Lord ; It may as truely be said with good warrant from diuers z other places of Scripture beside * those by the Aduerse party produced ; that the whole issue or euent and disposing of all things great and weightie , or lesse and lighter is of the Lord : Which yet excludeth not the meanes , that God worketh by or with , in the most of them , nor implieth an immediate prouidence vniuersally in them : but is therefore so said , and may truely be said , to shew , that it is wholy in Gods hands to dispose of the euent and issue of all things , and to crosse or giue way to them , as he shall see good . So that a man may as well , and vpon as good ground out of the places concerning all other mens speeches and actions alleadged by themselues , ( together with those other , which are some of them yet more generall and of larger extent ) exclude all things else whatsoeuer from game , as they may Lots , in regard of ought that concerning them can be picked out of this place . § 4. If it be obiected , that a there is an immediate prouidence of God euer in the one but not vsually in the other . I answere , that indeed is presumed , that in euery Lot there is an immediate prouidence of God : but it is not yet proued : yea ( though that be more then my taske requireth : b he that saith it should make it good ) it may thus be disproued . First if in euery Lot there be necessarily an immediate worke and prouidence of God , then is it in the naturall power of man to make God worke immediately at his pleasure : for it is in mans power naturally to cast Lots at his pleasure . But to say that it is in mans power naturally to set God on working immediately at his pleasure , is absurd . There is not therefore an immediate worke and prouidence necessarily in euery Lot. Againe who seeth it not that the lighting of Lots in this or that manner ordinarily commeth immediately from the act of the Creature ? For example : In the blending of scrols or tickets together , the motion of the vessell wherein they are blended ( no regard had to the end for which it is done ) causeth some to ly this way and some to ly that way , ( euery new shaking thereof causing a new sorting ) and so some to ly higher and neerer at hand , if a man will draw of the next , some lower and further of , not likely to be drawne so soone , vnlesse he diue deeper . Neither can any man say certainely that there is ordinarily any speciall hand of God , in the shuffling and sorting of them , crossing the course of nature , or the naturall motion of the creature , and so causing those to ly higher and so neerer at hand , that would otherwise haue lien lower , and those to ly lower and so further from hand that would otherwise haue lien higher . So in the shuffling of Cards , the hand of him that shuffleth them is it that disposeth them , and that diuersly as he listeth either to stay or to continue that act of his . In the casting of dice the violence of the Caster causeth the Creature cast to moue , till either that force failing , or some opposite body hindring it , it cease to moue further , and so determine the chance . Yea suppose two agree to decide a doubt by the cards , as they come where they ly ( left by those that last vsed them ) without further adoe ; the position of them now in that sort that they finde them , is caused by him that so left them , either at all aduentures , or ( as it may well be ) on some speciall occasion otherwise , and yet is it casuall and a Lot to them . Or lastly to instance in one other sort of Lots more commonly vsed by children in game ; when they play at Euen and od , or at Heads and points , either there is no such immediate prouidence , as these men dreame of ; or if there be , it must be exercised not in disposing of any corporall motion of the insensible Creature ( for the Lots are already disposed , be they stones or pins , by him that holdeth them ) nor in directing the others hand in choosing , or in placing of his pin ( for * his owne will led by guesse and coniecture doth that ) but in enclining the will of the childe , or guiding his coniecture ; which how senslesse it is to say , let any reasonable man iudge . And the like may bee said of those serious Lots , 1 wherein a childe is employed to choose and take vp what he listeth and best liketh , and by his choise is the controuersie or question decided : As also 2 wherein the parties themselues choose each one for himselfe of the Lots openly exhibited , but distinguished by some difference to them secret and vnseene . Yea but c Hierome saith that a Lot is diuine predestination : and who dare daly then with it ? Where Hierome saith so , I finde not . I finde only d where he saith ( cited e before ) that there was a secret hand of God directing the Lot that lighted on Ionas : but f he addeth withall , that no generall rule can be gathered for ordinarie Lots from it . But Augustine yet saith Zanchie , g saith that Predestination may be tearmed a Lot. True it is that Augustine indeed saith somewhat to that effect h formerly likewise alledged , to wit , i that Gods sauing Grace is called a Lot : because k in the same there is no choise but Gods will alone , and so our saluation dependeth on Gods free-fauour and good pleasure onely , not on mans merite . But that is but a tropicall or metaphoricall speech , comparing the freenesse of Gods choise to the indifferencie of a Lot , that hath no respect to any matter of mens worth or desert : and so no way concerneth the present businesse , neither is it of force to proue a Lot to be that that is figuratiuely compared thereunto . Againe it may be granted that a Lot cast by Gods speciall appointment for this end to discouer what person God hath assigned to some place , may in some sense ( though very improperly ) be tearmed Gods predestination , because it is a signe of it , or a meanes to discouer it , as l Gods will is put not vnusually for the Signes of his will. But that also were nothing to the Lots that wee now intreat of : since there is no sound reasoning from extraordinary to ordinary actions . And so much for the first forme . § 5. Secondly , from the same grounds they reason on this wise , m Whatsoeuer directly , or of it selfe , or in a speciall manner tendeth to the aduancing of Gods name is to be vsed religiously n , and not to be vsed in sport ; as we may not pray or sweare in sport : d But the vse of Lots directly , or of it selfe and in speciall manner tendeth to the aduancing of the name of God in attributing to his speciall Prouidence in the whole and immediate disposing of the Lot , and expecting the euent e . Therefore the Vse of Lots is not to be in sports . I answere : The assumption is not true if it be vnderstood vniuersally : it concludeth nothing to the Question if it be taken particularly . The proofe annexed to it scarce carrieth good sense : the Printer , it may be , is in fault . But if the meaning of the Authour be , as I conceiue it , ( for I must in part go by guesse ) that the disposition of euery Lot is wholy attributed to , and the euent wholy expected from the speciall and immediate Prouidence of God ; I deny it , neither doe the places produced proue it . The f former of them , concerning ordinary Lots or Lots in generall , was examined and answered sufficiently before . The g latter is an example of an extraordinary Lot , wherein there was indeed an immediate and speciall prouidence . But h extraordinary examples make no generall rules . Neither is it a good course of arguing to reason from the speciall , or a singular to the generall and vniuersall ; much lesse from one extraordinarie act or euent to all ordinary courses of the same kinde . Herein is the difference between the one and the other , betweene the extraordinary Lot , wherein there is an immediate hand of God for speciall purpose , and the ordinarie Lot , wherein there is not ; that the one could not but fall certainly , were it neuer so oft cast , as in the Lots vsed for the discouery of i Achan and k Ionas , and in the election of l Saul and m Matthias , and the like : whereas the other cast oft in the same case , as for partition of goods and chatels descending by inheritance vpon , or bought in common by diuers would not constantly and certainly fall out still the same . And thus much for the two first formes ; which in effect are the same . § 6. Thus then they reasoned against a Lot in game as an abusing of Gods name and a playing with a worke of his immediate prouidence : Now further they charge it as a tempting of God in requiring of a speciall worke and immediate sentence from God for the deciding of vaine doubts : And first they argue on this manner : n We are not to tempt the almightie by a vaine desire of manifestation of his power and speciall prouidence . But by vsing Lots in sport we doe so : therefore wee may not vse Lots in sport . The assumption they seeme to prooue on this wise . o To call God to sit in iudgement where there is no necessitie so to doe , or for the determining of trifles , is to tempt , nay to mocke God : But by the vse of Lots in sport God is called to sit p in iudgement where there is no necessitie , for the determining of trifles . By the vse of Lots in sport therefore we tempt and dishonour God. The Proposition is confirmed à simili , r by the King and Councell , by whose gouernment though wee all liue , yet were it a dishonour to them to bee called vpon by children to determine their sports . The Assumption is proued à pari , by comparing together a Lot and an Oath : x A Lot in the nature thereof doth as necessarily suppose the prouidence and determining presence of God , as an Oath in the nature thereof doth suppose the testifying presence of God. y Yea so , that as in an Oath , so in a Lot , z Praier is expressed or to be vnderstood . In which regard also as an Oath , so a a Lot is an b act of religion , in which we referre vnto God the determining of such weighty things as can no other waies be determined : and therefore c in the vse of it is euer infolded , and sometime also expressed , both a confession that God is a soueraigne Iudge to determine such things , and d a supplication to him that by the Lot , when it is cast , he will be pleased so to doe . A Lot , therefore , as an Oath , is not to be vsed but e in case of necessity and extremity : and f being a solemne act of religion may not be applied to sporting : g We may as well iest with the Word , and Sacraments , and Oaths , as with Lots . There might be diuers seuerall arguments framed out of these allegations ; but because they build all on one ground , and stand vpon one botome , I haue thought best to put them in this manner together that the same common answere might serue them all . § 7. First therefore the vsing of Lots either in matters sage and serious , or of sport and delight is h not of it selfe any desire of the manifestation of Gods speciall power and prouidence by an immediate disposition , vnlesse men offend against the caution before giuen in doing it to this end , to try thereby whether God will vouchsafe to worke immediately and extraordinarily or no ; which being not of the nature of the thing it selfe , is not necessarily implied in the ordinary vse of it . h Neither is there any such calling in of God to decide doubts in game , but i the matter in question is put to the casuall disposition of the Creature ; no more then there was any solemne calling of God in , or calling vpon him to determine the tithe , in the example before alledged out of k the Law. And therefore consequently l no such tempting of God , as is here charged , in the vse of a Lot , be it vsed either in case of necessitie or otherwise . Yea rather if a Lot be such as here they say , it is not to be vsed in any businesse at all vpon any occasion whatsoeuer . For , It is m not lawfull to tempt God n in any case whatsoeuer : But to vse Lots in any case whatsoeuer is to tempt God : It is not lawfull therefore to vse Lots in any case whatsoeuer . The assumption is thus proued euidently o by the former grounds and grants : p To require a worke of Gods immediate power and prouidence in this or that kinde , is to stint , and so to tempt God : But to vse a Lot in any case , is to require a worke of Gods immediate power and prouidence : ( for euery Lot , say they , is such : ) Therefore to vse a Lot in any case whatsoeuer is vnlawfull . But this Conclusion is vntrue : for q a Lot in some cases may lawfully be vsed : the former ground therefore is false . It is indeed * vnlawfull and a tempting of God to vse a Lot so as they would haue it vsed onely , to wit , requiring & expecting an extraordinary worke of God in it , in any case or vpon any occasion whatsoeuer , without Gods expresse appointment of it , though all meanes should faile otherwise . For to haue recourse to extraordinary meanes when ordinary faile , is to tempt God by refusing to depend and wait vpon God , as our Sauiour implieth , when r at the Deuils motion he refused to s speake to his Father to haue stones turned into bread , least by so doing he should tempt God , though it were in case of extremitie : that which was * the sinne of the Israelites sometime in the Wildernesse . No such Lot therefore at all as they allow of is allowable . And to speake as the truth is , by the course and force of this their discourse , the only lawfull vse of a Lot is disallowed and condemned , and an vnlawfull and vnwarrantable vse of it is allowed in the roome of it . § . 8. Secondly , an Oath and a Lot are not alike : the comparison therefore laid betweene them will not hold . For neither is the right of ought in an ordinary Lot put to the speciall prouidence or immediate and extraordinary worke of God ; as t the truth of the thing testified is in an oath put to his testimonie : neither is there in euery Lot any such solemne inuocation of God , as there is in an Oath euer either u expressed or implied , by which God is called to witnesse with vs the truth of that we auow , or the truth of our purpose to performe what we promise : y as may hereby appeare . The definition of each thing containeth the whole nature or the thing defined . Now a Lot may be defined without this : but so cannot an Oath . Yea so * some of the aduerse partie define Lotterie out of x Lyra , To vse Lots is by a variable euent of some sensible thing to determine some doubtfull or vncertaine matter . Which definition of Lotterie containeth no such matter as is here supposed to be of the very nature and essence of a Lot , as it is of the essence of an Oath ; which cannot be defined therefore without it . Neither doe the places produced proue it . They proue onely that Prayer was sometime vsed ( but m a faithlesse praier n the one of them without word or warrant ) before an extraordinary Lot for an extraordinarie power and prouidence to direct the euent of it ; o the thing entended being such as the Lot by no naturall power , either of the Creature vsing it , or vsed in it was able to effect : which kinde of praier hath no place , nor is lawfull in ordinarie or meere diuisory Lots . For example : p In assigning and setting out tithe , it was not lawfull , much lesse necessary , to pray God so to giue a right Lot , that euery Lambe or Kid that were indeed in course of time the tenth , might certainely or constantly so come to hand . But they prooue not that praier is part of a Lot or is in the Lot , as it is part of an oath , and is included in the Oath , as by the vsuall q definitions of an Oath may appeare . In election of offices sacred or ciuill praier is vsed or at least ought to be vsed : yet it followeth not therefore that praier is a part of the choise , or that therefore the election in the nature of it doth necessarily suppose a speciall prouidence and determining presence of God. Yea praier may be vsed both before game and in game , as both before and at meate , and yet is not therefore of the nature of game , nor supposeth therefore a speciall prouidence of God and a determining presence in it . Lastly , a Lot is no religious act , nor holy thing of it selfe , as r before hath beene shewen : there is much difference therefore betweene Lots , and the word of God , Sacraments and Oathes . For these things are holy of themselues and in their owne nature , as the very definitions of them will soone shew : and therefore cannot but be holy . Whereas a Lot is not in the nature and the definition of it holy , and therefore is not alwaies and necessarily sacred . Yea those things are now holy , as euer , in our ordinary vse ; whereas no Lot is holy that we can vse now adaies ; nor indeed was euer any so , saue extraordinarily . But Gods taking of any thing sometime extraordinarily or from ordinarie vse to apply it to some holy and extraordinary vse , doth not exempt the kinde in generall , but the thing onely it selfe so vsed in speciall from ciuill or light and ordinarie vsage ; and that also so long only as it is so set apart : As the vse of water in Baptisme hindreth not but that a man may play with water , yea and with that very water that may afterward be a Sacrament in Baptisme , or that hath so beene , but is not now . In like manner when a Lot shall be extraordinarily vsed for a speciall signe of Gods immediate election and choise , whosoeuer shall then contemne or set light by that Lot , he shall abuse an holy thing and Gods name in so doing ; but not whosoeuer shall vse otherwise any Lot to disport , yea though it were that Lot that had beene vsed in such a busines before ; there remaining no more holinesse in it after that vse is ouer , then in s the bush that burnt but wasted not , when God manifested himselfe to Moses in it , after that manifestation was once ended . § 9. Againe they argue hence on this wise : t Gods Oracles ( being his name ) may not be vsed for recreation : But Lots are Gods Oracles . Lots therefore may not be vsed for recreation or in disport . The assumption is thus proued : u In that Salomon calleth a Lot iudgement , where he saith ; * The iudgement of it is of God : he sheweth that x God himselfe sitteth in iudgement by it , and that y the Lot is as Gods Deputy who is Iudge of the world , whereby he himselfe determineth of things doubtfull , and such as no arte or wit of man is able to discouer . Yea not onely z the Scripture maketh a Lot so the sentence of God , as in the most weighty matters of God and man , a of life and death , b it is the very oracle and determination of Gods will , wherein a man must rest without any contradiction or motion to the contrary : but euen c the very Gentiles themselues also knew it to be Gods Oracle . These proofes of the Assumption are vnsound and insufficient . For first for d the testimonie of Salomon ; though the word therein vsed in his natiue sense and originall signifie properly e iudgement , and is therefore f one of the necessarie attendants of a lawfull Oath , as g the learned well obserue . Yet neither is a Lot there tearmed Iudgement ; though the word that naturally so signifieth be applied there vnto it , and might be properly vsed of some speciall kinde of it : Neither doth the word in the ordinary vse of it onely so signifie , but is vsed more generally for any custome , or manner , or course , or cariage whatsoeuer , be it light or weightie , iust or vniust ; as where it is vsed of the prophane and proposterous cariage h of Elies sonnes towards Gods people ; as also where it is applied to the superstitious and sauage demeanour i of Baals Preists toward themselues : and in this generall manner the best and most Interpreters there take it . * The word therefore there vsed is too weake a ground to beare a frame of such weight as is here built vpon it . For as for Gods immediate sitting and sentencing in Lots , ( of which further anone ) the conceipt of it breedeth a superstitious vse of them ; ( the rather therefore to be abhorred : ) m from some taint whereof that speech of n the same Authour cannot bee freed where he saith , that o Lots are auaileable for the finding out of the most hidden things , as they haue beene vsed oft to that end : as also that p by them such doubtfull things may be determined , as no wit or skill of man is otherwise able to decide . For what hidden truth can by any Lot be discouered ? or what can be decided or determined by a Lot , that might not bee determined by any third party , yea by a childe or Idiote , as well as by a Lot , if it should please the parties contending to referre themselues thereunto ? § 10. Secondly for the instances alleadged : To reason on this manner , Lots were once Gods Oracles in these and these cases : therefore they are so in all : or , Lots were sometime extraordinarily Gods Oracles in some cases whereunto they were by God then specially for that purpose assigned : therefore they are so alwayes : both the consequence is vnsound , and the consequent vntrue . For first it followeth not ; If sometime extraordinarily , then euer . q The noise that Dauid heard ouer his head in the mulbery-trees was Gods Oracle to him : shall the like rustling , that wee may chaunce to heare in trees ouer our heads , be therefore a diuine Oracle to vs ? r The Philistines speech to Ionathan and his Armour-bearer was as an Oracle of God to them : shall the like answere therefore be the same now to vs ? or must it needes therefore bee euer such ? Againe that Lots are not alwaies , nay not at all now Gods Oracles or any such diuine sentence , it is euident . For first s Gods Oracles and sentences are certaine and constant : for t his word and sentence is yea and amen as u himselfe . And so were those Lots whereby God somtime gaue sentence , as that which Achan was discouered by , which had it therefore either beene oft cast , or cast by diuers persons at Gods appointment at once , would still constantly haue * lighted on no Tribe but Iud● , no kindred but the Zarchites , no houshold but Zabdies , no person but Achan . But then an ordinary Lot x there is nothing more vncertaine , ready vpon euery new shaking of the Lot pot to giue out a new sentence . For suppose we that some one Minister of a whole hundred in our head City should by Lot be selected to visite the Pesthouse , would the Lot drawne in this case 1 foure or fiue times together with neuer so great solemnity light certainely and constantly euer on the same man ? Or suppose 2 foure or fiue seuerall Companies in seuerall places should , after the busines solemnly by praier commended to God , cast Lots vpon the selfe-same imployment among the same parties , were it certaine , yea or probable that they should all light vpon the same person ? Or were it not triuolous , if not impious , therefore to say , that vpon euery second shaking or drawing GOD altreth his sentence , and so to accuse him of inconstancie ; or that to seuerall Companies he giueth a seuerall sentence , and so to charge him with contradiction and contrariety ? Secondly y Gods oracles are euer according to iustice and equitie : but the sentence of a Lot is not certainely such . For suppose a matter of right , wherein he that ought to yeeld will not yeelde , by mutuall consent therefore of necessity put to a Lot ; dare any man say certainely that it shall go with him that hath right ? Or in warre , suppose a whole troupe put to cast Lots for their lines , among whom there are many that are no way at all faulty , dare any say that the Death-lot shall light on no one of these , but vpon those alone that indeed haue deserued to die ? as z in Achans case a man might well confidently say , that it should surely light on him that was the delinquent and on no other , whom by such meanes God had then giuen warrant to search for . No : 1 a Lot regardeth no more right then wrong , 2 no more guiltlesse then guilty , ready to go indifferently for or against either . It is none therefore of Gods sentence . Thirdly , if a Lot were Gods sentence , 3 what need men be so curious in examining and trying the fitnesse or vnfitnesse of those that they admit to a Lot for the bearing of any Office either in Church or Common-weale ? ( For I spare to aske of the Popish sort , why they therefore forbeare to elect Ecclesiasticall Officers by Lot , if a Lot be Gods sentence ; because such things , say they , must be done by the inspiration of Gods spirit● ; a as if Gods spirit and his sentence were not sure to concurre . ) For is not b God as well able to iudge of their fitnesse or vnfitnesse as man is ? Or doe they distrust God , and feare that he will be partiall in his sentence , whose constant commendation is , that he is c no respecter of persons ? The generall care therefore in this kinde of all those that vse Lots in any such weightie affaire , sheweth euidently , that they doe not esteeme the Lots verdict Gods Oracle , but a sentence so vncertaine , so inconsiderate , so heedlesse , that it might well run with them into a whirle-poole drawing Church and State after it , if by humane caution it were not the more warily managed . Was there any such feare , thinke wee , in the Lot that d Samuel cast for a King ; or any need of such caution to haue beene obserued in it ? § . 11. Lastly , it a Lot were a diuine sentence , e it were vnalterable and vnchangeable , such as men were euer bound to rest in and abide by , vnder danger of sinne and disobedience , without further inquisition , consultation , consideration , or forecasting ought for the worse or the better . f Mans sentence is sometime held such : Gods euer much more . Yea so it was in those Lots , wherein God extraordinarily gaue sentence , as in g Sauls and h Matthias his : whereas in ordinary Lots it is farre otherwise . For first in priuate affaires no man is bound to stand to the euent of a Lot which hee neuer gaue consent vnto . In priuate affaires I say , because i in some cases the Law enableth the Magistrate to compell the parties contending , will they nill they , to bide by it ; which yet k he is not permitted to doe in more cases , then in the letter of the Law are expressed . It were an idle thing , for a young-man to tell his Parents that of two Maidens motioned to him for mariage such a one of the twaine which they like not of , yet they ought to giue their consent with ( it is a l learned mans instance , and that approued by him , of a Noble mans sonne ) because hauing cast Lots for direction after inuocation of Gods name in that busines , the Lot had light vpon her . Much more idle yet were it for him to beare one downe , that she ought in conscience to haue him and no other but him , and that without guilt of sinne and disobedience she might not refuse him , because God in a Lot cast by him had giuen such a sentence . And yet were a Lot Gods oracle , it should necessarily binde , not expecting mans priuity or consent thereunto : yea where it was Gods oracle , it did necessarily so binde , as t in Sauls case nothing willing at the first , but enforced in some sort to condescend vnto that which the Lot imposed vpon him . Secondly by mutuall consent it is no question but that men may alter and change their Lots either with other , as u Leuinus and Marcellus sometime did at the request of the Senate vpon suite made by the Sicilians whom Marcellus , one they sorely feared , was else to haue had . But may any by mutuall agreement alter Gods sentence , as x the wife to leaue her head and breake the couenant of her God , y because her Husband is content to agree thereunto ? Or to hold to a Lot where it was a diuine Oracle , might z Saul so elected haue surrendred his right to another , though the people should haue benne willing also to haue yeelded thereunto ? Or might Matthias haue resigned his place to Barsabas , and Barsabas by ioint consent haue taken it of him ? Yet if in choise of a Minister for the Pest-house , should the Lot light on one that ( as * Prochorus the Counterfait fableth of Iohn when hee saw that by Lot he was to go ouer sea into Asia ) should for feare presently sinke downe in a sownd , and some other more hardie then he offer himselfe voluntarily to that office , were it not lawfull to accept of him ? or were it wisedome to refuse him , and presse the other to it so vnfit for it ? Yea lastly in some case it were a sinne for a man to retaine that which by Lot is befalne him . For may a man with a good conscience keepe his brothers right from him , which the iniquitie of a Lot , for quietnesse sake yeelded to by the other , hath against iustice cast vpon him , and say it is Gods sentence ? yea may not the wronged party lawfully endeauour , by conuincing him in conscience of the wrong that he hath done him , to recouer his right , if he can ? Or as a Matthias should haue sinned in renouncing his Apostleship ; so did not b Phannias that sely Idiote as well sinne in accepting of the High-preistship , though assigned him by Lot ? And yet by these mens positions should that Lot also be Gods sentence , and his choise thereby Gods immediate call to that office . A senslesse conceipt to suppose that any man should sinne by following Gods call , by doing after Gods sentence . § 12. Where it is to be obserued , that howsoeuer it is here pretended that the very Heathen held their Loteries euer to be most religious and inuiolable ; yet in truth it is not so ? c They esteemed it indeed a very prudent and politike ordinance for the preuenting of diuers inconueniences ; yea d in some sort too religious , as in their publike affaires it was ordered , in regard e of some superstitious rites vsed about it , as f about all other their solemne , yet ciuill employments either publike or priuate : And g in that regard held they it an hainous offence for any priuate man to alter the course of any busines which the state thereby had established . But yet they reputed not the Lot to be so sacred and peremptorie a sentence , but that they might reiect those that it had lighted vpon , if they either * already knew them , or f vpon further triall found them to be vnfit : Yea and but that otherwise they might and did vsually goe from it , sometime g in case of necessitie , when by accident the partie was disabled to doe that which by Lot he ought to haue done ; sometime h in case of religion , the partie being thereby restrained from going whither the Lot had assigned him ; sometime i at the suit of the parties themselues ; sometime k at the earnest intreatie of some others ; sometime vpon one consideration , and sometime vpon another , l when after the Lots cast , vpon better aduice , they misdoubted that it might proue any way preiudiciall to the publike , if the course were not altered . In which kinde they are , as deseruedly to be approued and commended ; so to be preferred before the superstitious Iewes , who m rather then they would breake the order of the Priestly imployment in set courses at first setled by Lot , suffred the seruice of God for some space of time in the siege of their Citie to be wholly neglected , because all the Priests of that course then present there were vtterly destroied , that ought at that time to haue done the seruice . True it is indeed that in the Ciuill Law n all Appeale is denied ordinarily from the sentence of a Lot : But that is , not ( as some of them fondly say ) o because the sentence of a Lot is the sentence of Fortune , or of God , who hath no superiour in this world● but rather , as others , with better colour of reason ; because p this course is taken for more speedie dispatch ; because q by flying from it in diuers cases they shall but hinder either other from euer comming to any issue ; because a Lot is the most equall and indifferent course that can be and no corruption or partialitie can be charged vpon it : and lastly r because commonly it is by mutuall consent that matters are put thereunto , s in which case their owne act iustly concludeth either side : t Agreeable whereunto is that of Plato , who in his State inhibiteth all appeale from those Iudges that the parties themselues haue made choise of by mutuall consent ; As also u in the Athe●ian Estate , though they might appeale to the principall Iudges , from such Arbiters or Vmpiers as by Lot were assigned them ; yet * from such as by mutuall agreement they had referred themselues vnto , it is apparent that they could haue no appeale . Let me adde one thing further that in some cases at the ciuill Law , though no remedy ordinarily bee granted in a diuision by Lot made with some inequalitie , because the hazard of lighting vpon the lesse part and so of sustaining the losse was alike vnto either ; yet it is the opinion of good Lawyers , that x if the inequalitie be ouer-great , the Magistrate may lawfully interpose his authoritie for the redressing of the wrong . To draw all to an head then and so to end with this argument , let any man endued with ordinarie reason iudge how a Lot can be said to be a sacred Oracle , and a diuine sentence , that neither absolutely tieth any man for matter of fact , nor doth certainely determine ought in question of right , that neuer speaketh certainely , and would oft speake vnaduisedly , if by humane caution it were not limited before what it should say . § 13. Now these were the arguments taken from the nature of Lots . The next argument is drawne from the proper vse and end of them . And herein they reason sometime from the affirmatiue , sometime from the negatiue . From the affirmatiue thus : y Whatsoeuer God hath sanctified to a proper end , is not to be peruerted to a worse end z . But God hath sanctified Lots to a proper end ; viz. to end controuersies * . Therefore man is not to peruert them to a worse ; viz. to play , and by playing to get away another mens money , which without controuersie is his owne . This argument thus conceiued is faultie two waies . For first it goeth from the question , which is not whether any Creature or ordinance of God may be peruerted , or peruersly vsed ; but whether the vse of Lots questioned be a peruerting of them or no ; whereas in the conclusion it is taken for granted that it is . Neither againe is the question whether men may vse Lots playing for money ( a thing incident to other games as well as these ; which whether it be lawfull or no , I shall not neede now to discusse . ) much lesse , whether they may be vsed in game to that end , to get another mans money from him , or no ; ( which is no generall vse of them , nor hath any place at all there , where either there is no wagering at all , or where the Lot is vsed onely at the beginning of the game , to decide who shall ioyne , who lead , or the like : ) but whether Lots may in any wise be vsed in sport . Secondly there is more inferred in the conclusion then was in the premisses , and that which followeth not from ought in them . For the vse of a Lot in play is euer to decide some question or controuersie , though a light one it is like , yet a question or controuersie truely so tearmed ; otherwise it were no Lot. For the mending of these faults the argument may better be conceiued on this manner : That which God hath sanctified to some proper vse , is not to be applied to any other , especially a worse vse . But a God hath sanctified Lots to this proper vse , to wit , the deciding of controuersies in matters of weight . A Lot therefore may not be applied to any other vse , much lesse to a worse . The Proposition is proued by b an instance of the Temple , set apart for praier , which the Iewes therefore are reproued for applying to market and merchandise . The Assumption is confirmed principally by that saying of Salomon , c The Lot stinteth strife , and maketh partition among the mighty . For d the other place is but an instance that a Lot once was by Gods owne appointment so vsed . It is amplified à simili , e by the like vse of an Oath : concerning which there is a further speech of the Apostle brought f to proue that Salomons purpose in those words before alledged is to shew the only lawfull vse of a Lot ; ( viz. to end controuersies which otherwise conueniently cannot , when each Contender without the Lot is too mightie to yeeld ; ) thus : g As when the Apostle saith , h An Oath for confirmation among men is an end of all strife , his purpose is not so much to teach vs , that men vse an Oath to end controuersies ; ( which euery man knoweth , ) but that God hath dedicated and made an Oath holy and sure onely for that vse of necessarie deciding of doubts of importance among men : so the like words vsed of a Lot must be vnderstood in the same sense ▪ not so much to teach vs that a Lot ended such controuersies among men , which all know , but that God hath ordained it onely for that vse . § 14. For the fuller answere to this argument and the proofes of it , diuers distinctions , of some good vse , would be obserued . First therefore the word , sanctifie , is diuersly taken . For , to omit all other acceptions ; it is taken sometime in a larger sense ; and so to sanctifie signifieth to assigne a creature to any speciall or singular vse whatsoeuer , either sacred or ciuill : thus are i the Medians said by God to be sanctified for the subduing and sacking of Babel : and so are k meates said to be sanctified by Gods word for mans foode ; and l the vnbeleeuing Mate sanctified to the maried beleeuer . Sometime againe it is taken in a stricter sense ; and so to sanctifie signifieth to set apart a Creature beside his ordinary vse to some sacred and spirituall imployment : as where it is said , that m God sanctified the seuenth day of the world ; and where n men are commanded to sanctifie the same : hee by precept enioyning that imployment of it ; they by practise employing it according to his precept . Now in both these kindes may the Lord well be said sometime to sanctifie but not to appropriate ; when by his ordinance hee either enioineth or granteth the vse of a Creature so in some kinde , as yet he restraineth not , nor inhibiteth the vse of it in any other kinde . Thus are the fruites of the earth so o sanctified for mans foode , as they are p not yet restrained from phisicke : yea thus was the water that q miraculously gushed out of the rocke so r sanctified to a spirituall employment , as yet it was not denied vnto ciuill and prophane vses , euen s to the watering of brute beasts : sometime to sanctifie and to appropriate , when God sequestreth and seuereth the Creature so sanctified vnto some one speciall or proper vse from all other vses else whatsoeuer . And thus he sanctifieth and appropriateth either the whole kinde of the Creature ; as t that curious composition of pretious and holy ointment expresly inhibited to all other vses ; or some particular onely of that kinde ; as u the spices and odours ingredients of that holy ointment ; as * the Tabernacle , x the Temple , and the appurtenances of either : and as those Elements of y water , z bread and 1 wine that in the Sacraments are sanctified to bee signes and pledges of spirituall grace : and that againe , either so to continue during the date of that law , as in the vnguent before spoken of ; or during the time onely of the speciall vse to those ends , as in the Elements last mentioned . To apply these distinctions then to the present argument : If they take the word sanctifie in the stricter sense , the Proposition is true , but the Assumption is vnsound : for Lots are not set apart , or said so to be in either of the a places produced to any holy or spirituall , but to a ciuill vse onely . If in the larger and more generall sense , then either they speake of things sanctified onely but not appropriated , or of things both sanctified and appropriated too , and that either the whole kinde in generall , or some of the kinde onely . If of things sanctified onely but not appropriated , the Proposition is not true ; For b bread and wine are sanctified to be seales of Gods couenant , and yet doth not that hinder c the lawfull vse of them otherwise : so was oyle sometime d sanctified to annoint * Kings and e Priests , and yet did not that then restraine f the ciuill vse of it for food , phisicke , necessity or lawfull delight . Or to vse a more familiar instance and neerer the present purpose , g the fruites of trees are sanctified to be mans foode ; yet doth not that let but that children , as of old time they did , may lawfully play and make themselues pastime as well with h nuts or i almonds , as with cheri-stones , or with check-stones and the like . If of things sanctified and appropriated ; as it was in that k holy ointment inhibited to all other vses ; and as it is in the l Sacraments sequestred and set apart to certaine spirituall purposes onely , the Assumption is vnsound . If of the sanctification and appropriation not of the whole kinde , but of some particulars of the kind , the premisses might be granted , and yet nothing concluded against the vse of Lots in generall . If of the whole kinde , the Proposition is true , though the proofe be not so pertinent ; but the Assumption is not sound . For the proofe of it out of m Salomon : that place sheweth onely n how a Lot may well and wisely be vsed ; but neither enioyneth that vse of it , nor restraineth it thereunto . It approueth onely the vse as good and commendable in that kinde : But it is onething for a Lot to be vsed well and wisely to that end ; and another thing to haue that the proper or onely end of it . § 15. But o the Apostles speech of an Oath sheweth that Salomon meant so , when hee vsed the like speech of a Lot. It doth nothing lesse . For neither is it true that the Apostles scope was to shew that this is the onely end of an Oath , to stint strife and controuersie , neither is it so indeed . His purpose is not to shew it : for p it is onely to shew how sacred , firme and inuiolable an Oath is among men from man to man ; ( which he proueth by that which all men know and acknowledge ) and how much more then from God to man , when q he sweareth to vs by whom we sweare : like the Argument vsed by the Apostle else-where , r A mans couenant or testament once ratified no man annulleth ; much lesse can any annull or abrogate Gods. Neither is that the onely lawfull end of an Oath . For there be other ends of it ; as , to giue assurance of the performance of couenants and promises . For what controuersie was there betweene Ionathan and Dauid to be ended by Oath , when s they sware either to other ? or what controuersie was there betweene GOD and Abraham , or Dauid and GOD ; when t God sware to Abraham , and u Dauid to God ? or what controuersie is there to be ended by those Oathes , that men vsually take at entrance into office both in Church and Common-weale ? The like may be said of that * other place of Salomon . The scope of the place is not to stint or restraine the vse of a Lot to the ending of strife , much lesse to the ending of great quarrels onely ; or among men of might alone , though Salomon expresly name such : For he speaketh of contentions in generall : And why may not a meane inheritance be diuided by Lot among meane men as well as a rich one among mighty men ? or doe not contentions arise among mighty men many times about meane matters ? But the scope of it is rather x to perswade all sorts of men to compose their controuersies , be they great or small , rather by such a course so easie and so equall , then to plunge themselues by eager pursuite of Law suites into further inconueniences ; and y to induce men of meane condition the rather so to doe , when euen men of might are content oft to submit themselues thereunto . Not to ad , that Lots haue beene vsed z oft to other ends ( for it is but one vse among many that is there mentioned ) as both hath beene in part , and shall further hereafter be shewed , and as * some of them that in this point oppose vs , confesse . § 16. Thus they reasoned affirmatiuely from the proper vse and end of Lots : now further they argue thus negatiuely concerning the same . That which there is neither precept for , nor practise of in Gods word , generall or speciall , expresse or implied , that there is no warrant for in the word . But such is the vse of Lots in game : for a we reade not in Scripture that Lots were vsed but in serious matters onely both by Iewes and Gentiles : b neither is there any warrant in the Word for the ludicrous vse of them by precept , or practise , generall or speciall , expresse or implied . There is no warrant therefore for lusorie Lots in Gods word : & so consequently they are vnwarrantable . This is like Ambroses argument against merry iests ; c We read nothing of them in Scripture : therefore they are not to be allowed . Which yet is no good kinde of reasoning . The consequence of his Enthymen● , and the Proposition likewise of their Syllogisme is vnfound . For first an Argument holdeth indeed from the negatiue in matter of Faith , but not in matter of Fact : as to say , d such a thing is not expressed or reuealed in the word , therefore it is no matter of Faith , nor such as a man is necessarily bound to beleeue : but not to say , e such a thing is not mentioned or related in Scripture , therefore it was not done , or it neuer was : as for example , f Cain hath but one sonne mentioned by Moses , therefore hee had no more sonnes or children but him . Much lesse may a man reason g from matter of Fact to matter of Right , as to say , such or such a thing wee neuer reade in the word to haue beene done , and therefore it may not be done . For how many things are there whereof there is no example in Gods word , and yet the vse of them is generally allowed as lawfull and good ? Many things there are whereof no precedent of the vse of them but in some one kinde onely , which yet may be vsed also vnto others . No vse of butter recorded in the word but for foode onely : may it not therefore be vsed also for phisicke ? Yea many things there are of ordinary vse , whereof there is no mention at all in Gods word , which yet all generally allow : as sugar for sweetning , printing of bookes , shooting in guns , and the like , which all by this argument are vtterly condemned ; or if they be iustified , then the grounds of it faile . Secondly an Action may haue h warrant sufficient by permission without precept or practise . For where God hath not limited the vse of any Creature or ordinance , there he hath left the vse of it free . Where he hath not determined the circumstances of any action , there what he hath not prohibited , that hath he permitted , and that is warrant sufficient for it . Where therefore circumstances are determined , the argument holdeth from the negatiue to make that vnwarrantable , that is not either expresly or by good consequence enioyned . But where they are not determined , the argument is strong enough from the negatiue to proue that warrantable that is not either expresly or by iust consequence prohibited . For this cause in the point of Gods worship the argument holdeth i from the negatiue for the substance of it , because k God hath determined it . But in ciuill affaires it will not hold from the negatiue to disallow ought ; because God hath not so determined them . Else what warrant is there for bowls , for tennis , for foot-ball , for chesse &c. which yet no man disalloweth ? Let one example serue for all to shew the weaknesse of this kinde of arguing . There is neither precept , nor practise ( l at least allowed or allowable ) of eating Bloud in Scripture : therefore a man may not eate a blacke pudding . In which conclusion I assure my selfe these Authours will not accord with the Familists and new Sectaries . And yet may they say more against the one , then these can any of them against the other . For the one is found expresly forbidden both in the old and new Testament both m before the Law , n vnder the Law , and o after the Law , ( to omit what p sundrie of the Auncients haue held of it ) but the other no where in neither . And if q Christian libertie notwithstanding bought with the bloud of Christ , giue Gods children a free vse of the one , how much more then of the other . If r it loose them there , where they were bound before ; sure it bindeth them not there , where they were free before . § 17. There is yet one appendix behind to this argument , that would be met with ere we leaue it . s Scripture noteth wicked men to haue vsed Lots in sport : Sporting Lots therefore are not allowable . Both the antecedent is vntrue , and the consequence vnsound . The antecedent vntrue , for it was rather a serious diuisory then a lusory Lot , that either t Sauls seruants vsed about Dauids apparell , or that u the souldiers cast on Christs garments : not vsed by them , as x some haue supposed , superstitiously , out of a conceipt of some virtue that they hoped to finde in Christs cloathes , his seamelesse y shirt especially , to cure diseases withall , as had z sometime beene done , nor yet , as * others say , in despight of him done to his garments alone , but , as a their vsuall custome was to diuide among themselues the rayment of such as were executed by them , ( which was , it seemeth , as among vs also it is , part of their fees ; ) so did they then our Sauiours , and that in this manner , partly b to saue that that might else haue been spoiled , and partly c to preuent all contention and strife . Neither was that act of theirs in that regard euill or vnlawfull , for ought I see , or can be said , had it beene a bootie that by some lawfull course had come to them , and could not otherwise haue conueniently been parted among them , each of them hauing an equall interest therein . For in such case euen those that condemne ludicrous Lots , yet d admit them for partition of prey and spoiles taken in fight . And e some good Writers rather commend then condemne these Heathen souldiers their modest and equall cariage in that case . The consequence also is vnsound . It is like the argument f one vseth to condemne * birth-day feasts , because we finde them not vsed in Scripture but by two onely , and both bad ones , g Pharao an Heathen the one , and h Herode , no better , if not worse then an Heathen , the other . Which argument yet will not hold ; no more then to reason on this manner ; i Wicked men plant and build , and mary and make mariages ; therefore planting and building and marying and making mariages are euill . Or , k wicked men haue sometime kissed their friends at parting : therefore it is not lawfull for good Christians to doe so . Or , to come fuller home ; We read not in the word l of Marts or Faires vsed but among Heathen , and therefore they are not now lawfull or allowable among Christians . Or we read not of any but m prophane Princes that kept Butlers or Bakers : therefore Christian Princes ought not to haue such Officers . Or , o Musicke at ciuill feasts is not found vsed in Scripture but by wicked and vngodly ones : therefore the vse of it at such times is not allowable . Neither therefore is that that is alleadged , true ; neither did it proue ought to the present purpose , if it were true . § 18. Thus haue wee gone through the maine and most forcible Arguments that are produced against lusorious Lots . For these arguments onely that are drawne from the nature of Lots , or the proper end and vse of them , are those that fight against the generall vse of Lots in disport : the re●t concerne the vse of them but in some sorts o● game ; and therfore though they were all granted , yet were nothing concluded against the maine point propounded , to wit , that the vse of a Lot in disport or pastime is not simply euill in it selfe . Yet it shall not be amisse to heare what the rest say . The next argument therefore , and of the principall the last and the least is taken from the other Tearme in the point questioned , to wit , recreation or game , and the right vse and end of it . The argument thus standeth . That is no lawfull matter of sport and pastime , wherein the end and scope of sport is not or cannot be had ▪ But in games of Lotery the end and scope of pastime cannot be had . Lotery therefore is no lawfull matter of sport and pastime . The Assumption is thus strengthened : p The end and scope of play is thereby to exercise either the ability of the body or the industrie of the minde . But in games of Loterie is neither of these exercised : not the minde ; because there is no vse of Arte or skill , but all is put to hazard : Not the body ; for men sit at them without stirring ought saue fingers and hands onely . In games of Loterie therefore the end and scope of game is not had . In this Argument there are two things to be chiefly obserued ; and two Axiomes that the answere is principally to be applied vnto . First , that it toucheth and concerneth onely such games as consist of and depend vpon meere casualtie onely : ( not those that are mixt of chaunce and arte , wherein q much skill and industrie of minde may be vsed ) which the Author indeed of this argument onely condemneth , approuing the other : and therefore the Assumption of the latter Syllogisme is not true of all games wherein a Lot is vsed , neither is it the Authors minde that it should extend vnto all . Secondly , that the end and scope of recreation is not rightly assigned : which is principally , as the very name of it implieth , to r recreate and refresh the minde , or body , or both by delight . f Recreation therefore and Exercise are two distinct things ; And howsoeuer a man may recreate himselfe by some exercise , as * he may also by some kinde of study : yet no more is exercise therefore recreation , then recreation is studie . Yea the same exercise may be recreation to one man that is not so to another : as when a man by the Physitians aduice draweth a bow in his chamber , which he taketh no pleasure in , nor doth for or with delight , it is an exercise onely ; but no pastime , as to him that shooteth abroad vpon pleasure . So when two ride together in hunting , the one onely to exercise his body by riding , or to accompanie or attend the other , not regarding the game ; the other meerely or mainely for the game and the sport ; it is an exercise onely , or an office , or seruice in the one , a recreation to the other . The end and scope then of an action is one thing ; the meanes , whereby this end and scope is effected and attained , is another thing . The end and scope of recreation is the refreshing of the body or mind , and the delight of either . The meanes whereby this is effected are diuers : For i sometime it is done by industrious exercise of body or of minde , which commeth neerer in it owne nature to serious busines , then to recreation and refreshing : in regard whereof it is said well of such as after long study betake them to t chesse to refresh themselues therewith , that they doe not leaue study , but change study , like one that leaueth binding of fagots to go to thresh hempe . Sometime it is effected without such industrious exercise , as u in taking a nap , ( for that is a kinde of recreation too ) , lying a long on the grasse , viewing some pleasant sight , bearing some noise of musicke , or charme of birds , and the like : and therefore the Proposition of the prosyllogisme is not sound . Now u this may be and is vsually effected by games consisting meerely or mixtly of Lots , as well as by other , with those that take delight in them . Neither is it a thing simply euill or disallowable to take delight in the casuall and vncertaine or unexpected euent of a thing , ( that which maketh iests and witty speeches many times the more pleasant , in regard that x the answere is other in them then was expected ) as being a matter light and friuolous ; since of recreations it is not required that they be serious . CHAP. VIII . Answere to the Arguments lesse principall against lusorious Lots . § 1. THus then wee haue dispatched all the principall Arguments , that tend directly to proue Lusorious Lots simply vnlawfull , and so euill in themselues . Wee proceed now to the lesse principall , that tend to proue them inconuenient and inexpedient ; or such as haue beene generally disallowed and condemned by the most . These Arguments therefore may be ranked in two rowes : The former sort of them are such as are drawne from the euils and inconueniencies that necessarily or ordinarily attend these lusorious Lots , and the games that consist of them . The euils that they are charged with are referred to foure heads : 1. Cursing , banning and blaspheming : 2. Losse of time , and decay of health : 3. Vnlawfull gaine , or desire of gaine : 4. And lastly , wasting of wealth . From the first of these they thus reason : That which causeth most horrible cursing , banning , and blaspheming , is not to be endured : a Dice-play so doth ; Therefore not to be endured . I answer : Lot games , mixt especially ( but those this Author impugneth not ) doe no more cause these things then Boules , or Chesse , or other like , which many take occasion by of the like outrages . Secondly , it is not so much the game it selfe ordinarily in either ▪ that maketh men thus ouershoot themselues , as b the wasting of their wealth , and losse of money at or by either : which being seuered from the game it selfe , it will neither cause it with the well-disposed otherwise , nor would ordinarily occasion it with others . These euils therefore ( as the rest that follow ) arising not from the nature of the game , but either from the immoderate and inordinate vse or rather abuse of it , or from the euill and impious disposition of the gamster otherwise , make it vnlawfull onely to those that so vse it , or are so affected at it , but not simply in it selfe , nor to those that shall vse it with due Caution in that kinde . Yea but these Lot-plaies , saith one , doe necessarily draw or at least tempt the very best to horrible blaspheming and prophaning of Gods name : and are therefore thus specially charged afresh . To say , what lucke is this , how crooked ? is an horrible blaspheming of Gods name : But c Lot-games necessarily draw or tempt the best so to say : Therefore they necessarily draw or tempt the best to horrible blasphemie . The Proposition is thus proued : d To say , What a God , what peruers and crooked Prouidence of God ? is horrible blasphemie . But to say , what lucke , how crooked , is in plaine words to say so : Therefore to say , what lucke , how crooked ? is horrible blasphemie . The Assumption is proued ; because in Lot-games there is nothing that can be accused ( as in other games infirmitie or want of skill may ) but Gods immediate direction , vnlesse we will brutishly giue Gods glory to Fortune . To answere hereunto directly and briefly . Neither doe Lot-games necessarily tempt the best to say so ; neither is it blasphemie so to say . There is great difference betweene those two speeches rightly conceiued , and as they may be and are of good Christians ordinarily vsed : yea they are nothing alike indeed . There is somewhat else beside God and his prouidence , as in all other casuall euents , so in Lots , that such speeches may be applied vnto . I am enforced too oft ( I confesse ) to repeate what was ●aide downe e at first , ( while I tread the maze of sundry mens fancies ; ) that in casuall euents there are two distinct things , the worke of the Creator and the act of the Creature : the latter whereof may such speeches be well applied vnto , and so haue no tang or taint at all of impiety or blasphemie . They build all vpon this wrong ground , that there is a meere and immediate prouidence of God in all Lots , which is not true , as hath f formerly beene proued , you may conceiue it by examples of like casualtie in other cases : To passe by actions of contingency caried by mans will and fore-cast oft crossing vs in our lawfull and warrantable courses , ( as g in Dauids despitefull wrong done him in the abuse of his Concubines by his owne sonne Absolome , ) wherein we vse such like tearmes without any impeachment of or disparagement to the diuine prouidence , which yet extendeth it selfe euen vnto those actions : Suppose a man riding on the way through the Forest , where a Deere rushing suddainly out of the couert maketh his Horse start and throw him : in this case for a man to say , what lucke was this ? or , what a crosse accident was this ? is no blasphemie , nor any accusing of Gods prouidence , but a complaining of the Creatures act and the euent of it . Yea for any man to censure such a speech as blasphemous , or to construe it as if he should say , What a God is this ? or , what a crosse and crooked prouidence of God ? were to make himselfe one of h those Masters , whom the Apostle Iames reproueth : the rather for that he chargeth that with blasphemie , wherein he cannot shew the least point of impiety . For that of Fortune ; if indeed by Fortune wee vnderstand such a blinde Deity , as the fabulous Poets fained , and idolatrous Infidels adored ; it is idle and impious for any man to ascribe ought thereunto . But if by it we vnderstand the casuall and vncertaine motion of the Creature , whereby something beside the scope thereof is further effected ; so we haue i heard that k the holy Ghost vseth the tearme , and l our Sauiour himselfe ascribeth the Preists lighting vpon the Passenger that lay wounded on the way thereunto ; By chaunce , or , by fortune ( for the words are all one ) a Preist came downe that way , and likewise a Leuite . For the difference and dissimilitude of games , it is great indeed : but as there are other things that a man may as●●●be the cause of his losse vnto in other games b●●●e Gods prouidence , which yet swaieth also in them : so is there somewhat else here , to wit , the casuall motion , and various disposition of the Creature , a thing in it selfe and of it selfe distinct from Gods prouidence , as we formerly shewed . § 2. The second euill attending on or accompanying these Lot-games is losse of time , and decay of health by long sitting at them . The summe of the Argument which the Author cutteth into twaine , but may well be reduced to one , is this : That which causeth losse of time , which might much better be spent , is vnlawfull : So m doth hazard in play : It s therefore vnlawfull . The Proposition is confirmed by the n Apostles authoritie , who willeth Christian men to redeeme the time , o that is , to spend their spare time in honest and profitable employments , as in reading on Gods word , visiting the sicke , their friends , and such like . The Assumption is proued by the nature of this kinde of disport thus : That which neither wearieth the body , nor cutteth of hope of conquest in time and by continuance , that recreation causeth losse of time : But p this kinde of disport neither wearieth the body : for there is no exercise at all in it : nor cutteth off hope of conquest in time and by continuance ; because it dependeth wholy vpon hazard , wherein the weakest and simplest may * hope , after neuer so long continued losse , at length to conquer and recouer , the dice changing their course , which they may as well doe as otherwise : and those that haue won , hope well to haue still the same luck , that before they had . This kinde of game therefore causeth 〈◊〉 losse of time , hauing no stint or end in it : which other games of necessitie must needes haue , either the body being ouer-wearied , or the weaker side for want of skill past hope of winning . This might haue done well for a Caution ; it doth scarce well for an Argument . For first , for the proposition of the former Syllogisme , if it be vnderstood without limitation , that time ought to be spent alwaies in the best duties simply , it will ouer-throw all kinde of disport whatsoeuer . For it fighteth equally against all , be it of hazard meere or mixt , or of exercise of bodily strength or wit. But that is not sound ; neither is it the Apostles meaning or purpose in that place to cut of all kinde of recreation , which Gods word giueth good warrant for ; but to cut off that idle and vaine trifling out and mispending of time needlesly , not onely by recreations , but by other worldly occasions , r whereby men many times ouer-lade themselues , with neglect of those things that doe most principally concerne them , and q which our Sauiour therefore would haue them to seeke principally and in the first place , vsing the maine as a by-matter , and by-matters as the maine , as one sometime said wittily ; and s liuing rather to any end then what they should liue vnto . And thus not onely gaming and play , but t buying also and selling , and building and planting , and u eating and drinking , and * wiuing and wedding , and x husbandry and tillage may become sinnes against that iniunction of redeeming the time , when y they shall take vp the due time of other necessarie duties . And yet are both of them warrantable and good taken in their owne time . For the best workes simply are not euer to bee done ; else should euery day be a Sabboth day , ( as he sometime said in an other sense ) and not any weeke day a worke day ; or if the weeke bee for worke ( I meane worldly worke ) then the whole weeke one worke-day , and no minute or moment left for any kinde of recreation ; it being a worse thing then worke , z since that a worke is the end of it , and b the end is euer more excellent then what tendeth thereunto . c No sinne indeed is euer or any where to be done : but the same good workes are not to be done at all times . d Negatiue commandements binde euery where and to all times : Affirmatiue precepts binde euery where and at all times ; but they binde not to euery place , nor vnto all times . The worke therefore fittest for the time is euer then the best worke ; because the best , though not simply , yet in regard of all circumstances at that instant concurring . For e the seasonable doing of each thing is a matter of much moment : since f there is a time and season for all lawfull imployments , be they serious or lusorious , ciuill or sacred . And g neither is a good action good when it is not seasonably done ; nor a meaner matter omitted without sinne in his season , though it be to tend a matter in it selfe of more moment . * It is a sinne for a man sometime not to recreate himselfe : it is not only a h sinne for him to doe a lesse good when he might and should doe a greater ; but i it is a sinne for him to be about something , though a better thing otherwise , when hee is called to tend a meaner matter : as it is sinne for a seruant to be reading on a good booke , yea on the Bible it selfe , when he should be seruing in his Masters supper . The Apostles speech therefore cutteth not off all recreation , it being in it selfe lawfull and good , and k warranted by Gods word , as that l which refresheth both body and minde , and maketh either more fit and better able to goe through with and hold out in more serious imployments , m which would otherwise oppresse either ; and that which therefore it is n no wise nor religious part for any man vtterly to neglect . It proueth losse and misse-spending of time to be sinne , as it is questionlesse o a great and a grieuous , p though too common a sinne : but it proueth not that to be sinne or euill in it selfe , wherein some men , yea or many men , misse-spend their time , albeit it be euill then to them . Secondly the Assumption maketh as well against other games that men may spend much time in , as against those of this kinde . Such are Tables and Cards as well as bare Dice : yea such is Chesse , which some also , as q one well obserueth , haue sat continually close at , neglecting all serious affaires : neither is there any game ordinarily that taketh vp more time then it , with those that doate on it , especially where two singularly skilfull and somewhat equall concurre . For the proofe of the Assumption ; It is no sound course of arguing to reason r from what may be : as to say , What a man may spend much time about without tediousnesse , or despaire of being euer ouerthrowne in , that a man doth mispend , or must needes mispend much time about . That indeed , if he will , hee may mispend much time about , but he need not , vnlesse he will : neither sinneth ▪ he if he doe not , because he might if he would . Many other things there are that a man may spend time amisse in , and more then he well may ; yea wherein many doe , as in pleasant and delightfull discourse s with such friends whose company a man taketh speciall delight in and could endure to discourse all day withall ; or in t iournying abroad , and in flitting from place to place and u from house to house , and the like ; which things yet are not therefore simply euill in themselues ( I meane , x mutuall society , and iournies for pleasure ) if they be not euill vsed , though they be euill to them by whom they are so abused . To this may be annexed that which is alleadged by way of amplification in one of the former Arguments , that by long sitting at this game , while men spend whole daies at it , y they impaire their bodily health and strength , and get of● the goute . An inconuenience arising from the immoderate vse of it ; ( and z such as may spring likewise from the immoderate vse of other things , though not euill in themselues : ) which as no wise , nor godly man but condemneth and abhorreth ; so none of the one will , or the other ought to condemne the thing it selfe so abused , especially where it may otherwise be well vsed , for it . § 3. The third euill accompanying it or occasioned by it is the feeding of couetous affections . For where is there greedier desire of gaine ? where more b cheating and cony-catching then in these games ? c yea worse are they then vsury , yea then vsurie vpon vsury : for here is increase without lone or delay of time , in an instant , and that equall all out with the maine principall : d worse then robery by the high-way side : stripping those that they eate and drinke with not of money onely , but of apparell too , euen to the ve ry shirt ; that which theeues will scarce doe . I answere in a word : All this may be holpe easily either by playing for nothing ; or if men be of that minde , that they thinke e without gaining cold gaming ; f by playing for such trifles as may be won without much losse to the looser , making choise of such to play with as we know able well to spare it , and spending presently what is so won in common betweene the winners and loosers . Neither ought those euills to preiudice the lawfull and honest vse of any exercise that may easily be seuered from it . Beside that this ground admitted will ouerthrow all playing , euen for victory too , as well as for gaine : since we may as well condemne , and so g some doe , the one for feeding and fostering ambitious humors , as we may the other for noursing and nourishing couetous desires : and so all gaming for either shall together go to ground ; that which seemeth ouer-harsh , and h to sauour rather of Stoicall austeritie , then of Christian seueritie . § 4. The fourth euill these games are charged with is the i wasting of wealth and of mens worldly estates , that which should sustaine and support them and theirs , and wherewith they should be helpfull and beneficiall to others . For there is no game that men spend and wast more vpon then these , at which many make away Land and liuing , goods and chattels , iewels and plate , and their apparell from their backes . Yea * some when they haue plaid all away , haue at length staked them selues , if they lost , to be made Slaues : in so much that these games haue oft beene the very bane of great personages , and the ruine of great houses . The same answere must be giuen here , that was oft giuen before . This ariseth not from the nature of the thing itselfe : it cōmeth not frō the spring , but from the filthie chanell that the streame passeth by : it may be taken at the fountaine-head without any of this filth , and it is no more defiled to those that there take it , then if there were no such abuse or defilement at all of it . Beside that on this ground might boules , and shooting , and tennis , and many other like exercises ( yea k any game ) be likewise condemned , because at such also many mispend both their time and their estates . If at these more then at those , it is because they are more vsuall and more obuious : And the difference , being but in degree , may make the one worse then the other , but must of necessitie casheere both , if it condemne either . I might well here passe by , should I not be suspected to conceal somwhat that were of some weight , what is alleadged out of Lyra , that in his Praeceptorie ( a little Treatise of his vpon the commandements ) l , m as coueting an other mans goods greatly ; being a mightie meanes of deceit ; passing vsury ; causing lying , swearing , brauling and many idle words ; being an offence to the godly ; breaking the Lawes ; mispending time ; and what not ? and that thereupon he concludeth n that such games are not to be tolerated or indured among Christians . True it is that o Lyra out of Hostiensis nameth 9. circumstances , which being all , saith he , deadly sinnes make the game therefore such that is accompanied therewith , as these games oft are . And in steed of those nine he might as well , with p some others , haue reckoned vp 16. for so many hath Hostiensis in certaine q verses that he citeth . To which also wee may adde , passing by diuers that alleadge fewer , that Antoninus in his summe , and * some others out of him , raise them to an whole s Alphabet of euils that vsually accompany these games , euen as many as there be aces or points on the dice : as also that 1 some other Friers finde in dice-play , as 2 one of ours of late in the vse of the Crosse , the breach of the whole Decalogue , and of all the ten Commaundements . These , I say , I might well passe by , as well the one as the other ; partly because in effect they bring no new matter ; and partly because these euills are equally common to all games , and doe not so much concerne the nature of this kinde of play , as containe generall abuses of all kinde , though applied more specially to these : they are the faults of the Gamsters not of the games : and as one saith well of Lots writing of this argument of Lotery ; so say I of game , and of Lots vsed in game , t The Lawfull vse of them must be distinguished from the vnlawfull abuse . Besides that the scope of these Authors both the one and the other ( in regard whereof I may well say that they are not so sincerely cited , but forced to say what indeed they doe not ) is to condemne onely the games so vsed or rather so abused as too too commonly they are ; not to quarrell with the light and lusorious vse of a Lot , nor to passe a peremptory sentence against the vse of all such games in generall , which u themselues both in the same places and else-where doe otherwise allow . Let me ad but a word or two concerning that clause that to this Argument is annexed ; and so I leaue it and passe to the next : 1 The Lord forbiddeth 2 all appearance of euill ; and all occasions of euill . True it is ; x the Commandements that forbid any sinne , forbid those things also that may be occasions of that sinne . But they inhibit not generally the vse of all things to all , that any doth or may take occasion of euill by . They forbid them to those to whom they are that way dangerous , not to those that may and doe vse them without danger in that kinde . And no lesse true is it , that Christian men ought to y abstaine from all appearance of euill : that is , z that they are both to auoid , what they may iustly suspect to be sinfull , though they doe not euidently see it or certainely know it to be such : as also 3 to forbeare what may make them suspected to be Sinners , and to liue otherwise then either indeed they doe , or of right they ought to doe by the rules and lawes of Christianity : for further then these two branches , as I take it , that precept extendeth not . But how the vse of any Lot at all in game , or the vse of a Lot simply in this kinde of game , should be brought within compasse of either of these two branches , I see not ; especially being so vsed as it is or may bee vsed of those that are godly and religiously disposed , and with such Cautions as * hereafter shall be giuen . § 5. After these arguments fetched from the Euills and inconueniences pretended necessarily or vsually to accompany these games , commeth the last maine argument taken from humane testimonies publike and priuate , of such as haue either in iudgement condemned , or by authoritis inhibited these kinde of games . I will endeauour to bring their arguments into some forme that wee may the better iudge of them . First therefore they seeme to reason on this manner : a That which is forbidden both by the ciuill Magistrate and the spirituall Gouernour , cannot be vsed without offence : But Lot-games are forbidden by both : Therefore they cannot be vsed without offence . The Assumption is confirmed by diuers instances , which may be referred all to two heads , ciuill constitutions , and Ecclesiasticall canons . The Ciuill constitutions are either of the whole Romane Empire ; whereof some are said to be generall b forbidding the vse of those games to all generally , either in publike or priuate , by being partakers in them or spectators at them ; c amercing fourefold for the money lost in them ; d denying releife or redresse to any wronged in game ; and e fining such as entice or compell any to play . Other some are speciall , f forbidding some sort of men , to wit , Ecclesiasticall persons onely , the vse of them ; or g condemning some particular abuse of them onely , to wit , wheremen play away more then their abilitie will well beare . Or they are positiue lawes of some particular nations ; as h of the Land wee liue in ; wherein i all dicing is said to be generally forbidden ; k Dicers taken punished with six daies imprisonment , l and with sitting in the stockes ; m Keepers of dicing houses with three yeares , Plaiers there with two yeeres imprisonment : and n of the state of Geneua , wherein the very making of dice is condemned and inhibited . The Ecclesiasticall Canons likewise produced in this point are either generall and vniuersall , as o the Canons of the Apostles so commonly tearmed , inserted into p the body of the Decree , q depriuing euery Clergie-man giuen to dice or drunkenesse , vnlesse he reforme : according to the tenor whereof r a certaine Clerke in the Decretall is found deposed for being a Dicer and a Vsurer : and the Canons of two generall Councells ; s the one held at Rome vnder Innocent the third , forbidding Clergie-men dice and huckle-bones , either to play with them , or to be present at such play ; the other t at Constantinople vnder the Emperour Iustinian , inhibiting all in generall , as well Lay-men as Clerkes , to play euer after at dice , vnder paine of excommunication . Or they are Particular Canons of nationall or prouinciall Synodes , as of u a Spanish Councell held at Eliberis ; suspending euery Christian man from the Lords table , that shall play at dice or tables , for a twelue-month , vpon promise of amendment to be receiued againe then : and of * two French Synodes held , the one at Rochel , the other at Nimaux , both condemning and inhibiting the vse of these games in generall . § 6. For the Proposition of this argument and the conclusion following from it ; as it is conceiued , it commeth not neere home to the maine point in question : If it be conceiued as it should , that whatsoeuer is forbidden by the ciuill or canon Law is euill simply in it selfe , it is not true ; a thing confessed by x some before alleadged in this very particular wee now deale in . Humane lawes restraine the common vse of things indifferent ; which things notwithstanding cease not to be indifferent in themselues and in their owne nature : and so make them vnlawfull so far forth as they binde , and no further . But the maine question here is , not whether the vse of a Lot in game be prohibited by mans law , but whether it be inhibited by Gods law or no. For many things are lawfull by Gods law , that are not lawfull by mans law : as to transport such and such commodities without speciall licence , to trade and trafficke into such and such foraine parts , to eate flesh at certaine times , to bring some sorts of fish into the market for sale , and the like , which things yet are not euill simply , or in themselues . Yea take the Proposition as it is propounded , that Whatsoeuer is by humane Lawes forbidden , cannot be done without offence ; and it is not all out true neither . For how many cases are there wherein the Summists and Casuists both Ciuilians and Canonists with the Schoole-men agre●● , that without iust offence giuen that may be done , which by the letter of some positiue law is vnlawfull ? Or what is more common then these and the like rules in their writings ; that a wee are rather to marke the cause that moued the Law-giuer to make the Law , then the words of the Law it selfe : that , b A law ceaseth where the reason of it ceaseth , though the letter of it doe not : that , c A law enacting something in regard of some inconueniences , bindeth not , where such inconueniences are not : that , d A reasonable cause euer excuseth a man , in case hee breake some humane Law : and that e That cause is a iust and sufficient cause , for which the Law-giuer would himselfe hold the party excused : that , f Common equitie ought to sway both in exposition of Lawes , and in exaction of things enioyned by Law : that , g Humane constitutions are to admit fauorable constructions : that , h He is no Transgressor , that crosseth not the minde of the Law-maker , though he breake the letter of the Law : and lastly that , i Custome interpreteth Lawes : yea that k it giueth strength to them ; as on the other side that l disuse or Counter-custome is a kinde of abrogation of them . Let me ad that which in the present case sometime may be somewhat , what they say m of him that keepeth not a Law , where it is an hard matter to keepe it , and where he should be but counted a foole if he should , that such a Transgressor is in common equity excused . In some case therefore may that be done without iust cause of scandale , the doing whereof is by humane Lawes inhibited . Neither suppose I is there any man so extreamely censorious , that because flesh on Fridaies is forbidden with vs by law , he will in that regard hold a man guiltie of sinne , for euery bit of flesh , that being in company with others , or hauing it readier at hand when hee is hungrie , he shall put into his mouth , especially not doing it of any contempt , and being one that is regardfull of the end of that Law otherwise . § 7. For the Assumption of the former argument , it would be considered , both what is forbidden , and how it is forbidden . For the former ; neither is all Lotery vsed in game generally condemned : for there might bee vse of it in those games that the ciuill Lawes expresly allow , ( to omit that n some good Lawiers suppose a Lot game to haue beene one of them ; for what they were indeed is o not certaine ) for ioyning and leading , and taking of turnes , and the like ; as there is vse oft thereof in that kinde in games allowed by our Lawes ; as when in shooting by arrowes shuffled and seuered againe , men are sorted into sides , or it is decided who shall leade . Neither are those games alone prohibited that consist of Lot or depend thereupon , p much lesse are they reiected or condemned vpon that ground ; but all games q at Tables ( within which compasse comes euen r Chesse too , whatsoeuer s some say to the contrary ) which yet , bare dice onely excepted , t those Authors whom I now deale with doe expresly approue ; yea u all games whatsoeuer , though * by slight and skill managed , fiue onely excepted , that are in the Law there by name mentioned . Againe x they condemne not these games simply as euill in themselues , which y they confesse to haue beene formerly vsed to good purpose ; but restraine the vse of them z in regard of some common abuse ; and a forbid all playing for gaine at them ; which yet at some other games b with some kinde of caution , and c at these also vpon somewhat stricter tearmes , as for somewhat to be spent priuately in common , they allow . So that it is not the games themselues that are simply condemned , but d the euill and hurtfull vsage of them , to wit , either e the immoderate and customary , or f the excessiue and expensiue vse of them ; as both by the letter of the law it selfe plainly appeareth , g the best Interpreters according therewith ; and as the Authors also that cite them doe themselues some of them confesse . h A man , well saith one of them , is not to be condemned , if being weakely or euill at ease he recreate himselfe by playing at Hazard , so he hazard not his monies : for it is especially to be obserued , what the scope was of those lawes , that forbad such kinde of games : now that was that men should not wast their estates : to which purpose it is enacted , that no man hazard aboue a shilling : this was the scope and drift of the Law , to prouide that monies might not be mispent . Which if they be not , then the Law is not broken . § . 8. For the Lawes of our Land how vnfitly they are alleadged to the present purpose , to wit , i to proue dice to bee euill and vtterly to bee condemned , yea or generally prohibited , Cards and Tables being notwithstanding allowed and approued ; may appeare by a particular surueigh both of the Lawes to that end cited , as also of others that haue since in later times beene enacted . The k first Law wherein dice are said to be generally forbidden , enacteth onely that All seruants of husbandrie , labourers , seruants of any artificer or victualer shall haue bow and arrowes , and vse the same on Sundaies and Holidaies ; and shall leaue all playing at Tennis , foot-ball , quoites , dice , casting of the stone , kailes , and other such importune games . The l next Act imposing a penalty of 6. daies imprisonment vpon all offendors against the former . The m third of them discouereth the maine scope of these acts , namely , to bring in a more frequent vse of the bow , because the defence of the Land was much then by Archers : and withall giueth diuers other grounds of the former prohibitions then reuiued and renued , to wit , sundry vnlawfull games as closh , kailes , boules , qeckbord &c. newly inuented , gaming houses erected and so commonly imploied ; Gamesters thereby impouerished ; murthers and roberies occasioned &c. Whereupon it enacteth further a penalty of twenty poundes and three yeares imprisonment against euery one that shall keepe , and of ten pounds and two yeeres imprisonment against euery one that shall haunt , any such house . The n fourth commaundeth that no seruant or labourer play at tables saue for meate and drinke : nor at any other vnlawfull game saue at Christmas , and then in his Masters dwelling house onely : euery one so offending to be set in the stockes , and he that suffereth it in his house to forfeit a noble at least . To which , though not alleadged , may be annexed o another Act of little later date , forbidding the same persons to play at tables , tennis , closh , dice &c. saue as aboue , with the same penalties vpon persons therein delinquent imposed . And these are all , yea more then all , the lawes that are particularly cited . But because wee are referred to another work for more matter in this kind ; p let vs see also what later Lawes haue enacted concerning such games , if we shall not tire out our Reader with proofes so impertinent . The later lawes therefore q forbid keeping any common house , alley , or place of bouling , coiting , closh , cailes , tennis , dieing , tables , or carding for gaine , lucre and liuing , and haunting places so kept , without speciall placard expressing what games , and what persons to vse the same : As also priuate playing at tennis , tables , dice , cards , boules , closh , coiting or logeting by any artificer , husbandman , labourer , apprentice , iourneyman , seruingman &c. out of Christmas , and then also any where saue in his Masters house and presence : And further , playing at boules by any man at any time in open places out of his garden or Orchard ; seuerall pecuniary mulcts imposed vpon the former offences : yet allowing any seruant to play at cards , dice or tables with his Master , or any Gentleman repairing to his house openly in his house and in his presence ; and permitting any Nobleman or Gentleman of a hundreth pound lands per annum to licence his seruants at his discretion to play at cards , dice , tables , boules or tennis within his house , garden or orchard , either among themselues , or with others repairing to them : r Victuallers to put in recognisance not to suffer such games in their houses : And lastly s all wandring persons vsing vnlawfull games to be punished as Rogues and Vagabonds . By this particular recitall of the seuerall Lawes that either haue beene or might further haue beene alleadged in this argument , may to any dim eye at the first view plainely appeare , that the Lawes of our Land rather iustifie and approue then condemnne the games questioned . For first they forbid indeed some vse of them , but withall they forbid as well bouling and coiting and tennis , and logetting , and throwing the stone : some exercises of arte and skill , some of industrie and actiuitie , or of dexteritie and agilitie ; yea bouling more strictly and more generally then either carding or dicing ; which yet no man that I know doth thereupon condemne or conclude to be vnlawfull . Againe though they forbid them to be vsed by some persons in some places at some times ; yet they allow them to other persons , and those of the best note ; as also to the same persons in other places at other times . s Whereby it appeareth euidently that they restraine the vse of the games onely , but condemne them not as simply euill in themselues ; yea rather that they approue them , in that they appropriate the common and ordinary vse of them to great personages ; vnlesse we will say that t the lawes licence great ones to sinne more then others , whose greatnesse rather should restraine them from any thing that is simply euill , in regard of the hurt that their euill examples may doe . The end and scope of the Law is partly to reforme abuses about these games , as mispending of time and coine in common gaming houses or elsewhere ; and partly to bring into vse an other kinde of exercise in the roome of them , u which such varietie of games made the more to be neglected ; to wit , shooting in the long bow , a matter of much vse , and of great weight then in war. Now for mine owne part so far am I from misliking these lawes , that , considering the great and generall abuse of the games by them prohibited , committed by such as both wast their pretiousest time , and throw away their wealth and thrift together at these exercises and the like ; I wish rather that both the lawes were yet seuerer then they are , and that those that are , were better put in execution then for the most part they be . For the French States and Synodes with their Canons and Constitutions , hauing not seene them , I can say nothing but this to them ; that if they haue vtterly abandoned the vse of those games among them ; ( which I doubt much of ) yet neither doth that proue euery lusorious Lo● simply vnlawfull , nor make the games in that regard euill vnto vs. § 9. For the Canon-law , it condemneth dicing and tabling no otherwise then the Ciuill-law doth , as the Glossers and Summists did before expound either : both more specially in the Clergie ; because * many things that are lawfull to others , yet are not so fit for , or so well beseeming men of their rancke : In which regard the same Canons and Councels together with others , that forbid them the vse of these games , forbid them also x all secular imployment and trafficke , the baser sort of it especially ; y to go into any Tauerne , or to eate and drinke there saue for necessitie in iourney ; 1 to play openly at tennis ; z to use hunting and hauking ; and the l ike , ( as the Statutes of our Vniuersities , and 2 the Ciuill-lawes likewise restraine Students of many such courses ) which things yet at this day neither are simply condemned as vnlawfull to all Christians , nor are generally taxed in Ministers being seasonably and soberly vsed by them , though the abuse in this kinde may be also , and no doubt is ouer-great . Againe neither were the Canons , it seemeth , of old very precisely kept in this kinde ; ( a neither kinde of exercise being wholy forborne by Byshops and Ecclesiasticall persons euen of good note otherwise ; ) b neither are they commonly vnderstood to inhibite all vse of those games that are by them condemned . The party reported to haue beene deposed for them in the Decretall is said to haue beene c a common Dicer , and an open Vsurer : Whereupon by that Constitution are d all such voluptuous games condemned in Clergie-men , by occasion whereof affecting a courtly kinde of cariage , they fall into dishonest and dissolute courses . But of that more anone . § 10. I passe to the next argument much of the same nature with the former : That which hath beene generally both by Christians and Heathen condemned as euill , cannot to Christian men be lawfull : But dicing hath by both beene generally condemned . It cannot therefore be lawfull to Christians . The answere to this argument ( to omit that it commeth not home to the maine question concerning the generall vse of Lots in disport , which though all here said were granted , still standeth ) must consist in a surueigh of the particular allegations , that for proofe of the assumption are produced . * To begin with Christian writers , some indeed of them condemne all vse of dice as simply vnlawfull : but those not many , nor till of late daies , as by the former discourse also may partly appeare . Yea they that alleadge these Testimonies themselues allow some vse of them , and such vse as the Authors alleadged by them doe euen as much condemne as that vse that these themselues do disallow . For * the Auncients ; to omit , that some other exercises , as f hunting and hauking , haue beene as commonly , yea are more generally and peremptorily condemned by them , which yet are confessed not to be simply euill or vnlawfull therfore in themselues : The testimonies alleadged are not past two or three beside those that were discussed in the former argument ; and those either of no weight at all , or nothing pertinent to the purpose . g Cyprian , saith one , as holy a man as any other in his time , saith that euen the Deuill himselfe was the first Author of this harmefull inuention : in regard whereof that godly man witnesseth that it ought with the whole heart to be accursed and abhorred of vs , since wee can haue no safe or sauing trafficke with the Deuill or any of his deuices . Whereunto it is further added that Cyprian reporteth that the Deuill , saith h one , Mercurie the Heathens God , saith i another , hauing inuented both cards and dice , caused his owne image and the images of other Idoles , to be painted on the cards ( in steed whereof we haue other pictures now vpon them ) to be adored euer by the gamesters , with a cup of wine and a kisse , at the entrance into game . A man might vpon better ground argue thus against Physicke and Gold-smiths worke : Tertullian an auncient Father , and one that k Cyprian commonly called his Master , saith that l the vse of Hearbs for physicke , and curious working in costly mettals were inuented by euill Angels to please women withall ; and that m Enoch himselfe saith so in a worke of his n yet extant , whereof that authoritie in the o Epistle of Iude is a part : But Christians may haue no dealing with the Deuill or with any of his deuices : and therefore may not meddle in that kinde either with herbs or with mettals : nor Christian women weare any gold about them : ( as Tertullian supposing p the Apostles also to speake for him thereupon there concludeth ; ) nor Christian men or women vse the benefit of physicke ; as q some other of the Auncients haue held . But this argument were too weake : and yet the other is far weaker ; being built vpon the testimony and authoritie of a meere counterfait Author . There is a worke indeed r of that argument in the s late editions of Cyprian , ( for in the t auncienter of them it is not ; ) the Authour whereof , who euer he were , ( u sure Cyprian he was not ; the rudenesse of the stile sheweth it to be none of his , * who for purity of Latine phrase and finenesse of speech hath speciall commendation of all generally giuen him : ) telleth an idle tale in it , how that x a certaine learned man after long study inuented the game of dicing by the instinct of the Deuill : and that thereupon he caused his owne picture to be drawne with the dicing tables as his inuention in his armes ( for as for Cards or any image painted on them there is no one word in the booke ) to be adored by the Gamesters at the beginning of their game . Whereupon he tearmeth y the dicing Table the Diuells hunting speare : and saith that z who so plaieth at dice , doth first sacrifice to the Deuill the Author of that game , and polluteth his hands with diabolicall sacriledge . If any such custome were in his times , it was impious : but both the story it selfe seemeth idle and friuolous ; and 1 the Author being vncertaine the authority is of no weight . And the foolish Friers , ( out of whose forge this counterfait Cyprian may well seeme to haue come , first found cited by a them ) haue much idle matter in them to this purpose . b One telleth vs that Hazard is the same with c Astaroth ( or d Astarte as the Greekes speake ) the proper name of one of the principall Deuils : and that e the dice are therefore the Deuils altars ; and the points on them his eyes : at which men call on God and the Deuill together , when they say , God and good Hazard : and that those that play at them , either tables or cards , with f the idolatrous Iewes , g spred a table to Fortune , h putting themselues in play vpon her . i Another saith that as God inuented an Alphabet of 21. letters which make vp the Bible , so the Deuill hath inuented an Alphabet of 21. k abuses , and as many points on the dice , which make vp his blacke booke or his Bible . l A third telleth a long tale of a Parliament held by Lucifer in hell , wherein this game was agreed vpon , and a Church constituted of those that follow it , whereof Lucifer himselfe should be Pope or chiefe head , the other Deuills his Gardinalls , the common dicing houses the cathedrall Churches , the Tauernes parish Churches , and each familie a priuate Chappell for the 12. daies in Christmas ; the dice the Missall or Masse-booke with his 21. blacke letters ; and so he goeth on in his apish manner to apply all the Preists Masse-attire , and all the mysteries of their Masse to this diuelish deuice ; as indeede well sute they may and sort the one with the other . And of the same stampe with these Frierly fancies , meere poeticall fictions , are that counterfait Cyprians conceipts : both the phrase and the frame of the worke bewray what the Author was . § 11. Yea but m Augustine saith that the Deuill inuented Dice ; and that in a worke that is questionlesse his ; in his fourth booke of the City of God. It is true that those words are found in Augustines Index ; but with reference to a place not in Augustines fourth booke of the City of God , where there is no such matter , saue that n Stageplaies are by Varro esteemed a part of diuine worship , and that the Deuills much delighted in them ; but to a place of Lewis Viues his Commentarie vpon Augustine ; where Augustine saith that o there is a Society of vngodly men , who liue not after God but after man , following humane traditions and doctrines of Deuills in the worship of false Gods and contempt of the true God : And Viues on him ; p There are learnings that Deuills haue deliuered vnto men , as Magicke , Astronomic , and all kinde of diuination except prophesie . q Plato writeth in Phadrus ( a Dialogue of his so intituled ) that a Spirit or a Deuill called Theuth inuented letters , Arithmetick , Geometrie , Astronomie , and Dice , and praesented them to Thamus who was then King of Aegypt . r And there is no doubt saith he , but that this wrangling and cauilling Logicke proceeded from some deuilish disposition : it loueth alwaies to striue so against the truth , refusing to yeeld to any that shall speake to better purpose , and by falshood reioicing to ouercome truth . Augustines Index therefore deceiued the Authour of this Argument , and made him father that on Augustine which hee no where saith , but another onely on him , and that not as his owne neither , but as the report of an other . It is a fable of Platoes , s whose workes are full of such poeticall fictions , though aiming euer at some morall matter . Among other of that kinde he telleth a tale , and 1 he telleth it as a tale , of one t Theuth a Damon , or a good spirit ( for u so they esteemed them ; in regard of their singular skill and knowledge giuing that title vnto them ) x who hauing inuented diuers Arts , of speciall vse , as he deemed , to wit , of Numbring and Counting , and Geometrie and Astronomie , dice also and tables , and the vse of letters , came and presented his deuices vnto Thamus then King of Aegypt : and when among other of his inuentions y hee had highly commended the vse of letters and writing as a singular meanes for the encrease of wisedome and help of memory ; Thamus made him answere , that it would rather proue z cleane contrarie , a meanes to make men more carelesse , while they trusted thereto , and so more forgetfull then afore ; and to make them selfe-conceited rather then soundly wise , by stuffing their braines more with variety of opinions , then with sufficiencie of matter and soundnesse of iudgement . For the thing it selfe whether it be true or false , is not greatly materiall . For , not to make stay vpon the great variety of opinions among Authors concerning the first originall and inuention of these games : some referring them a to the Lydians , as Inuentors of the most games and sports , ( by the Grammarians therefore supposed , though with small probabilitie , to haue b their vsuall appellation in Latine from them ) others to the Grecians , and they the most c to Palamedes , ( one that helpt to furnish Greece also with letters , ) onely d one kind of them e some ascribing to Helen : For as for f Isidores conceipt of one Alea a souldier at Troy , it is like the learning of his times ; and that which g some others haue of Attalus King of Asia , hath as little , if not lesse ground ; the inuention is far auncienter . To passe , I say , by the maine current of Authors and Writers crossing Plato in this point , wee might as well vpon this ground condemne Grammar , and Astronomie , and Arithmetike , and Geometrie , and the vse of Letters and Cyphers , as of tables and dice , as diabolicall inuentions ; seeing this fable of Plato referreth them all to the same originall and to the same Author : as h the common vse of the Heathen was to ascribe the inuention of euery Art and matter of moment to some one Idoll or other . Chrysostome indeede ( for I will conceale nothing that may seeme ought to this purpose ) speaking in generall tearmes saith , that i Play or game is not of God but of the Deuill : and that k we reade that Christ * wept oft , but neuer that he laughed , or so much as once smiled : yea that l none of the Saints in Scripture are reported euer to haue laughed , m saue o Sara onely , p who is presently thereupon also checked for it . Which yet , saith that reuerend Father , I speake not n to abandon laughter , but to bannish loosenesse . Thus Chrysostome : which yet is not all out sound or true neither : For did not q Abraham laugh too as well as Sara ? and yet is he not taxed nor rebuked for so doing ; nor indeed was Sara simply rebuked for laughing , but for doubting , yea if I may say so , for mocking : r Abrahams laughter , as the Auncients haue well obserued , proceeded from ioy , Saraes sauoured of distrust . Neither is it at all to the present purpose : For howsoeuer s some haue thought that Chrysostome therein should allude to that fable of Plato before rehearsed and discussed : and 1 others haue applied that speech of his to the games here questioned ; yet in truth it is apparent that hee had an eye to t the Israelites disport , which he there also mentioneth , by them vsed at the worship of the golden Calfe : and that he speaketh onely ( as the sequell of his discourse plainely sheweth ) of u Stage-plaies and such like as among the Heathen were celebrated in honour of their Idoles ; ( as a some also of the same Authors themselues well obserue ) which indeed may be well tearmed a diuelish inuention both as they then vsed them , and as they are vsed at this day ; as also that graue father to the same purpose further saith , that the x Deuill was the first Builder and Founder of Theaters . And surely some good ground there was for Chrysostome to fetch the pedigree of Stageplaies from him , y for whose honour and at whose commaund at first they came in , who was directly and euidently honoured in them , and who z euer and anone in honour of his Idoles enioyned them and called for them . But for dice and tables both Plato and the counterfait Cyprian speake without ground , the one professing but to tell a tale , the other pretending to relate a true story , but an idle one , and one as improbable as the other . Howsoeuer I denie not , but as the Apostle tearmeth some heresies a Doctrines of Deuils or diuelish Doctrines : and Viues b wrangling Sophistrie ( for so I suppose his meaning is ) a Diuelish deuice : so the abuse of these games , in regard of such impieties as accompanie it , may well be tearmed , as some haue tearmed it , c a Diuelish inuention , and d a seruice of Sathan : and our common e Dicers may well be marshalled among the flocke of his followers . § 12. Thus then haue we examined two of the Fathers produced in this point , and haue found the one to be a forger and the other forged : the one a counterfait pretending to be him whom he is not ; the other hauing that fathered on him that indeede is not to be found in him . There remaineth one other onely of the auncients , though one not very auncient , and that is Bernard ; f reported to write , that the godly Christians at Ierusalem detested the vse of these games . But let Bernard speake out , and he will speake little to the point . g Chesse and Dice , saith he , they detest : hunting they abhorre : hauking , as the manner is , they take no delight in . And againe , h They liue altogether without wines or children , in an Euangelicall , or i Angelicall perfection , as at other times he tearmeth it . So that he ioyneth Chesse and Dice together , as k some others also doe passing the same sentence vpon either : the one whereof the Author that citeth him , approueth , nor doth he vtterly condemne the other . And he saith that as well Hunting and Hauking as gaming are alike abhorred of them . To be briefe he speaketh of the * Knights of the Temple , a company of persons retired from the world and worldly things , addicted to a monkish course of life , restraining themselues from the lawfull vse of the good ordinances of God , and affecting a superstitious and more austere manner of cariage then God or his word hath tied any man vnto . Their example therefore as it is no precedent to others , so it is no prejudice to any that shall swarne from the same . § 13. From the auncient Fathers passe we on to l Heathen writers . m Tully , say they , obiecteth dicing to Catiline and his Complices : n Yea when hee would spit fire in Antonies face , o he laieth to his charge that he was a Dicer himselfe , and his house a common receptacle of such . True indeed : Tully in the sixth rancke of Catilines Companions placeth p Dicers and adulterers , and filthy folke of all fashion : as else-where also he noteth diuers of them to haue beene q Dicers and Drunkards . He taxeth Antonie likewise for a common r Dicer and a Drunkard : and s a fauourer and restorer againe of such as for such doings had beene condemned : and among other things describing his running riot and reuelling , he telleth how t by dicing and drinking and other riotous courses he had suddainely wasted and made away all those ample spoiles , that vpon Pompey the Greats fall had come into his hands ; his excesse being such and his prodigalitie so great , that it was able soone to consume the riches of whole realmes . Who so readeth but the places shall easily see , what Tully condemneth in either of them and their crew . But doth Tully therefore vtterly condemne all vse of Tables or Dice ? Nothing lesse . Hee alloweth else-where the vse of them u to men wearied with other ordinary labours , or by weather restrained from other exercises abroad : * so that they dote not vpon them and so grow excessiue in them , as some doe vpon tennis and other exercises sometimes . But in more speciall manner he deemeth them very fit recreations , as x another before for sicke and weakely persons , so hee y for old men , growne vnwealdy , and past games of actiuitie . As Sidonius also an auncient French Bishop accordin●ly setteth z the young-men to tennis and the old-men to Tables : by whose writings also , as a one writing on him well obserueth , it appeareth , that b learned men , yea and Diuines too , in his time did ordinarily vse such kindes of disport : the Bishop himselfe vsing also both c priuately to play with his familiar friends in his owne house as well at Tennis as at Tables ; and bearing the Emperor Theodorike also sometime company at that game ; whose ciuill and moderate and courteous demeanour at the same in one of his Epistles hee thus very wittily describeth : d At afternoone houres oft hee betaketh himselfe to Tables : the Dice he catcheth vp nim●lie ; vieweth warily , shaketh cunningly , casteth speedily ; calleth for his chaunce merily , and expecteth it as patiently : in good casts he is silent , at euill ones hee smileth ; he is angrie with neither , hee carieth himselfe wisely in either : a good chaunce he scorneth either to feare or to make : the opportunity whereof hee refuseth when it is offered him , he letteth passe when it goeth against him : he is neither moued if he be defeated , nor vseth couine to defeate : he behaueth himselfe at game , as if he were at his weapon ; his care is all how to win . e While he is at play , he setteth aside his royall state : he inuiteth those be plaieth with , to froliknesse , and freedome , and fellow-like behauiour : to speake as I thinke , he is afraid to bee feared : in a word , he loueth to see them moued , whom he hath beaten in play , scarce beleeuing but that they plaid booty , if they be not throughly angry . And hauing told how that oft many obtaine suites at game of him by watching and taking their time ; f I my selfe , saith he , also when I haue a suite to him , am sometime luckily beaten by him , and am well content to loose my game to him , that I may gaine my suite of him . § 14. But to returne to our taske : g Augustus , say they , got by his dicing a reproach neuer dying , euen to be counted a dissolute man : and h it was reputed a notorious vice in him who was otherwise both a very great , yea and a very good Emperor ; but this infamous blot bleamished all his other great virtues . Su●tonius indeed reporteth that Augustus was i taxed by diuers for his common dicing ; and a rime thereupon made of him to this effect ; k At sea twise beaten , and his ships lost twise ; To win yet once , all day he plaies at dice. Yet l Suetonius , and so m others , seeme withall to excuse him in part , alleadging , that hee plaid simply and openly for delight alone , and that euen in his old-age too . But n he had fouler matters that bleamished his fame , some o shrewdly suspected by him , some p confessed euen by his freinds : and his fault h●rein was twofold ; partly that hee was q somewhat too profuse , and spent more at play then was meete , though r nothing to that , that some of them did , that succeeded him : and partly that he vsed game s somwhat vnseasonably , as t some other also of his Successors did , in bestowing vsually that time on his sports , that other serious affaires might more iustly haue laid claime to . This was taxed in him , not the game it selfe simply . Againe , u Claudius , say they , was hereby especially noted to be of a dull and sottish disposition , because hee tooke so much delight in Tables and Dice . Claudius is indeed noted to haue beene * a very serious Dice-player , in so much that hee wrote a discourse of the game , and vsed to play by the way as he rode in his Coach , hauing the Tables so fastened to the seates , that the men might not mingle and the game be marred : whereupon also Seneca in derision of him relateth how that after his decease he should be put in hell to this penance , x to take his dice vp with a box that had an hole in the botome , and so made him still loose his labour . But I finde not where his bent and study that way is made a note of his stupidity , neither see I how it should so be , ( the game vsed by him requiring y Art and dexterity for the manag●●g of it ) nor if it were , were it any whit materiall to the point that is here questioned of the lawfulnesse or vnlawfulnesse of the game in it selfe . § 15. Yea but a Gobilo , or b Cobilo , or c Chilo , or d Stilpo , or some Spartan or other ( for vpon his name they cannot accord ) comming to Corinth to treate of a league betweene his Countrimen and them , obseruing e the Corinthian Gouernours ( or f the people generally ) to be commonly giuen to that game , went this way againe g without conclusion , yea or h treaty of ought ; as deeming it a matter both dishonest and dangerous to be in league and amity with such idle persons and gamesters as they . And i the King of Persia , say some , k of Parthia , more truely say othersome , sent Demetrius King of Asia golden Dice for a present , thereby noting his slouth , say some , his childish lightnesse , say others , that in royall estate tended such toies . All this needeth no long answere . l The Corinthian loosenesse both in that kinde and otherwise ( which no well minded man will either excuse or defend ) might well discourage a Spartan of a generous and warlike disposition from proceeding in a busines of such weight as that was : though the story be scarce found in any authentike Author , and the alleadgers of it vary in their reports . But take it for vndoubted , yet neither doth that proue that no Lot in or about game may lawfully be vsed , which m the Spartans , as well as n other Greekes , vsed for the ioining of them together , that in certaine Games they had for their youth , were to fight either with other ; nor that these kinds of Lot Games were not vsed at all in Sparta , it being noted to haue been a common byword with one of their Commanders , that o Children vse to be co●sened with Balls and Dice ( or Huckle-bones then vsed as Dice ) and men cheated with words and oaths . For the Dice that the one King is said to haue sent to the other ; the story is by them much mistaken , much at least misreported . p The Dice were indeede by Phraartes King of Parthia sent to Demetrius , who had sometime bin King of Syria , and a valiant man , as the Parthians well knew , hauing been q oft beaten by him ; but then , surprised by a traine , was prisoner in Parthia ; where though honourably vsed , yet desirous of liberty , hauing twise attempted to breake away , and being twise brought back againe , he had these Dice sent him , not to tax him of sloth , or for tending such toyes , but r to note , faith mine Author , his childish inconstancy , or rather ( thinke I ) to shew him what he must wholy tend , without attempting of greater matters , vnlesse he grew weary of his life . But admit one King in derision had sent such a present to another : as we reade in s our owne stories , that the Dolphin of Fraunce sent a tun of Paris-bals sometime to Henry the fift , though without iust cause , and with no great good successe : yet would not that proue the vse of the one to be euill or vnlawfull , no more then this doth the other . It is indeede an vnseemely thing and a great disparagement for a King * to addict himselfe to either of those or any the like sports , though good and honest otherwise in themselues , t with neglect of State-busines and of serious affaires , or u of such other exercises as better beseeme his place and person ; which hath beene x a foule blemish to diuers Princes and great personages , y such especially as were sprung from Parents that had taken the cleane contrarie courses : In which regard z our royall Soueraigne right wisely aduiseth that hopefull Prince ( that then was , but , to our woe , now is not ) his sonne , leauing the ordinarie vse of Dice to deboshed Souldiers to play at on the Drum-head , and tumbling trickes to Plaiers to win their bread with , to make choise rather of riding , and tilting and hunting and the like , such exercises as best beseeme a Prince and 1 may further fit him for martiall affaires . But yet the euill practise of the former doth no more preiudice any Prince that shall vse 2 the same exercise of Tennis or Tables in sober and seasonable sort ; then the riotous courses of luxurious Princes ought to restraine the royall entertainment of others performed vpon iust occasion , and agreeably to their estate . § 16. In the last place are Poets produced for the condemning of dice. And Poets indeed , Satyrists especially , are the common scourges of the vices and abuses of their times . Neither is it my purpose to be either a Pandar to any sinne , or a Proctor to pleade for it , to excuse or extenuate , much lesse to iustifie or acquit any abuse vsed in game : ( let my tongue first cleaue to the roofe of my mouth , nay let it rather rot to the very roote in my mouth , then that I should once attempt ought in that kinde ; ) but to consider onely of these games pared from such abuses , as men may , if they will , and I doubt not but many doe , vse them . But let vs heare what these Poets say . a The Poet putteth it among the common Canckers that consume men and make Beggars of them , Dic● , Wine , and Women . When I first read this , I remembred indeed b a Greeke Epigram wherein Baths , Wine , and Women , are ioyned together as Canckers corrupting and consuming mens bodies , and making a speedy dispatch of their liues : which c some turning into Latine , to mend the matter , adde withall , that these may as well proue restoratiues or preseruatiues as canckers and corrasiues , being vsed and taken as they ought . Since I finde in some obscure Authors somewhat neere that which is alleadged , of dice , wine , and women : Which admitted for authenticall , yet doth no more enforce an absolute and generall condemnation of dice , then it doth of the other two , wine and women , that are therein ioyned therewith ; which no wise man or in his right wits will therefore vtterly condemne . And yet can there not be more said in that kinde of this one , then ( I say not Poets alone , but ) the Spirit of God it selfe saith , ( not to presse ought out of the d Apocrypha ) of the two other , as well e of women as f of wine . g Howbeit neither are therefore h either the Vines in foraine parts to bee rooted all out , or all vse of wine to be wholy forbidden vs , who yet might liue well without it , because by many wine is much abused : nor are women therefore to be abandoned , or deemed i Euils , though k necessaries , if many of them , by the abuse of themselues , or others abuse of them , proue as the Spirit of God speaketh : or yet mariage , being l Gods owne ordinance , in it selfe no lesse m helpefull , beneficiall and comfortable , then it is n holy , honest and honourable , is to be in that respect any whit the lesse regarded ; but o the vse of either limited , the abuses stript from them , as the rules both of reason and religion require . Yea but another p graue Author , reckoneth vp this game among those vices that ' most grieuously and easily are wont to corrupt a whole familie : q If wastfull Dice the old man please , His sonne 's sicke of the same disease ; Where father sitteth at cinque and sise , The childe in side-coates loues the dice. And r one of our owne Poets s Chaucer saith ; Dicing is very mother of leasings , ( And of deceipt and cursed for swearings ; ) Blasphemie of God , manslaughter , and wast also , * Of battle , of naughtinesse , and other moe , It is a reproofe and contrarie to honour , u For to behold a common Dicer . And euer the higher he is in estate , The more he is holden desolate . * If thou a Prince doest vse hazardie , In all gouernaunce and pollicie ; He is by a common opinion , Holden lesse in reputation . Lords might finde other manner of play , Honest enough to driue the day away . In a word x it is a wonder taking any Author Christian or Heathen almost in a mans hands , if a man finde not something in him against dicing . Here is nothing but that which I willingly yeeld to ; and indeed nothing at all to the point or the purpose . For first , doe not all those Authors and all these authorities impugne and condemne z Tables and Dice as well as bare bones ? How is it then that the Citers of them seuer these games , and allowing the one sort , alleadge these testimonies against the other sort , which equally concerne either ? Againe what one of those Heathen or Christian writers was euer either so scrupulous or so censorious , that either of conscience he vtterly forbare all such games himselfe , or condemned them in all others besides himselfe ? Themselues euidently shew what they misliked and condemned in them , ( in such places especially where they a define that more distinctly , which b in generall tearmes they deliuer else where , ) to wit , either c the immoderate vse of them , or d the wastfulnesse of expence at them ; which no man defendeth . But that is nothing to the game it selfe . For for any man to spend more time then is fit about it , or to wast himselfe and his wordly estate at it , it is no way warrantable either in that , or in any other recreation , though neuer so warrantable , allowable , yea or commendable otherwise . Lastly what booke shall a man lightly lay his hand on , but he shall finde somewhat in it against drinking , as well as against dicing ? yea more by much against that then against this , if that be true that one saith , that e none euer before himselfe Poet , Orator , or Philosopher did euer directly and professedly deale against dice. Yet doth not the one prooue that all sorts of men condemne drinke : no more then doth the other that all sorts of men detest dice. To draw neere land at length : f A Dicer , saith g the Heathen man , the better the worse . And h if a man , saith i one of our Countreymen , heare one to be a Dicer , and know him not , he by and by iudgeth him to bee a light and a vaine person , and of no credit or account . And no maruell . For to be a Dicer importeth an habite , a profession , a practise , a trade : and to make a trade or a practise , or a mans liuing of any recreation is not commendable , though the recreation it selfe be such . But it is one thing to play at dice or cards , and another thing to be a Dicer or a Carder : as it is one thing to drinke wine , and an other thing to be a k wine-drinker , or as wee vse to say , a l wine-bibber . In a word as m they are not all Courtiers that liue in the Court ( as we commonly take n Courtiers in no very good sense , o Princes palaces are so much abused ) so p they are not all Dicers or Carders that at any time vse cards or dice , but such onely as q make a gaine or r a common trade of them ; which to doe is most base , and a course not by Christians onely but by Heathens also , indeede generally condemned . To conclude for this argument , I condemne willingly as much as any of the Authors produced do : But no one of them all condemne that which they doe that alleadge them , and therefore they nothing at all concerne that for which they alleadge them . Yea to retort the argument applied to the present purpose . Were this probleme propounded , not whether it were lawfull for men to vse dice ; but whether it were not as lawfull for children to play at euen and od , as at chery-pit , or at heads and points as at Push-pin , or at crosse and pile as at Spain-counter ; I suppose there is none of the Authors formerly alleadged either Heathen or Christian , but would iudge it to be a question moued onely in iest , and scarce worthy to be answered in good earnest . And yet is it not made a question onely whether such childrens sports be lawfull , but it is put out of question that they are vtterly vnlawfull , by those that condemne simply all lusorie Lots , whom we deale with principally in this point . Who had therefore need to see to it , that the grounds be good and sure which they build vpon in condemning of that which scarce any Heathen or Christian euer made scruple of before them . § 17. But yet there is somewhat further pressed and enforced vpon this last ground : For first , say some , s All things of euill report are to be banished and abolished . But t cards and dice , as appeareth , are things of euill report : and therefore ought among Christians to be vtterly abandoned . I answere : the immoderate vse or abuse of them is of euill report , u the moderate and sober vse of them is not . * To be a Tobacconist or a common Tobacco-taker is a matter of no great good report : yet is not the seasonable and profitable vse of it in that regard therefore to be vtterly abandoned and abolished : nor those reuerend Diuines , that , beside others , finde benefit by it , to be restrained of their Christian libertie in that kinde . Secondly , x We shall confirme others , that abuse them , by our vse of them . Wee ought indeede to be wary that wee giue as little aduantage that way as may be . But by a discreete and moderate vsage of them we shall rather teach them how they may vse that well , which they will hardly be wholy weaned from ; and shall make it plainely appeare , that y the faults pretended are not the things but the mens , z not in the Creature it selfe vsed , but in mans corruption abusing it . Thirdly , a It cannot but giue scandale to those that condemne these games both within the Church and without it : which b in things indifferent ought not to be done . For those without , there is little feare of offence to be giuen by the sober and seasonable vse of them . Wee heard before what they condemned . For those within the Church , it is true indeed , that c it is not good to doe ought whereby a weake brother may be offended ; yea d to doe ought with offence it is euill . And therefore e men shall doe well to forbeare them among those that are diuersly minded , and may therfore be scandalized and greiued therewith . But withall those that are otherwise minded , f ought not to be so peremptory in censuring and condemning those that vse them , or that herein differ in iudgement from them : neither ought they to take offence at them for the doing of that which they know to be held lawfull and approued by many others learned and religious ; being condemned or questioned but by a few in comparison ; especially being no maine point or matter of faith . § 18. Yea but lastly , g This difference among the learned cannot but make men doubt , and h to vse them doubtingly is a sinne . I answere : first , this consequence simply and generally granted will inferre greiuous inconueniences , and driue men into strange straights . For if a man may doe nothing about which there is any difference among the learned , how many matters will be vtterly cast and cut off , which yet no man now condemneth other for the doing , being of the same minde and iudgement with himselfe ? yea what a troupe of dilemmaes shall men continually be encountred and entangled withall , wherein they shall be at a stand , able to take neither part , when yet they must needes be on some side , some holding it a sinne to doe a thing , others a sinne not to doe the same , as it falleth out in diuers controuersies both betweene the Separatists and our Ministers , and betweene our owne Ministers among themselues . Secondly , difference among the learned is not generally iust cause of doubt : in two cases especially it is not ; First , where a man discouereth euidently the weaknesse of their grounds that defend the aduers part . Secondly , where a man findeth sure ground for the one side , which hee therefore sticketh close vnto . How many maine points are there in the body of Diuinity , which yet many , no doubt , yea the most among vs , now doubt not of , notwithstanding they finde differences among the learned about them ? What i troopes of the auncients haue condemned second mariages , which yet no diuine , or other that I know , maketh any doubt of at this day ? How k many of them haue held , that a man that had beene twise maried , was by l the Apostles owne constitution vncapable of the ministery ? May no man therefore so qualified , without scruple and doubt , vndertake that office , nor execute the same in that regard without sin ? Are there not great and many differences about the reall presence of Christ in the Eucharist betweene Papists and Protestants ? yea was there not much difference , and that with eager opposition about the same point m betweene Luther and Zwinglius many learned and religious taking part on either side , and continuing the controuersie euen to these times ? Cannot a man therefore without wauering , euen a plaine ordinary Christian , adioyne himselfe to either side ? yes ; doubtlesse hee may , and many questionlesse doe . Difference therefore among the learned giueth good cause of disquisition and discussion , not necessarily iust cause of doubt . Thirdly , generall Faith may stand with some kinde of doubting , as n speciall Faith may stand with some kinde of wauering . o Neither is it euery sodaine iniection , or idle scruple , or snarling obiection , though a man cannot assoile it , that maketh a mans actions vnwarrantable vnto him , or bringeth him within compasse of that Apostolike censure , p He that doubteth is condemned , because hee doth not , what he doth , of Faith : and whatsoeuer is not of Faith , is sinne . q A man may be certaine of the lawfulnes of a thing , hauing sure or sufficient ground for the same ; and yet haue some scruple arising in his mind about it otherwaies , which he cannot well auoide : as r a man may hold firmly some points of doctrine , as the Articles of his faith , though he be not able to answer euery subtile sophisme that against the same may be obiected . And certainely s in ciuill actions not precisely and expresly determined in the word , a morall certainety , as some Casuists say well , doth suffice to keepe a Christian man from incurring Gods displeasure , hauing done his best endeauour to enforme himselfe aright , and resting ready to yeeld vnto any better information . Which morall certaintie , yea and more then it , I see not why it may not be well had in the present point concerning the vse of a lusorious Lot , notwithstanding the difference among those that be both learned and religious . For the ground whereof ( to returne that that here is obiected ) let thus much alone for the present be considered : that as t a reuerend Minister of our Church now with the Lord , in conference with certaine Separatists sometime well alleadged , that It was a sufficient argument to proue the truth of our ministery in that such wrangling and cauilling Companions as they were , could not obiect ought against it , but what might well and easily be answered : so u it may be thought a sufficient warrant for the vse of these Lots , in that the oppugners of them being men so learned , and so well read in Gods word , can say nothing against them ( for by that they doe say , when they striue of purpose to doe their best in it , they shew what they can say ) but what either hath beene or may be sufficiently answered by others . Lastly * if any man want good ground for the vse of them , or haue iust cause of doubt , hee were best to forbeare them , x till he be better assured of sufficient warrant for the vse of them ; yet without censuring of others that vse them with warrant , seeing more , it may be , herein , then he as yet doth . CHAP. VIII . Of Cautions to be obserued in the vse of lusorious Lots . § 1. THus hauing answered the arguments produced by the learned of contrarie iudgement against these lusorious Lots , and proued the vse of them to be in it selfe not vnwarrantable : It shal not be amisse , as we did before in the former , so to annex here some caueats and cautions to be obserued in the vse of them , both applying some of the former to this particular ; and beside adding some others , that may meete with such abuses , as to such kinde of Lots may be incident ; that so things not vnlawfull in the right and warrantable vse of them , may not become vnlawfull to vs by our abuse of them . Lusorious Lots therefore , as all other recreations , are to be vsed soberly , seasonably , ingenuously , inoftensiuely , prudently , and religiously . First , I say , soberly and moderately , and to this purpose a the holy Ghost hath commended vnto vs Christian sobrietle and temperance as a principall virtue , yea as b a nurse and a staffe of godlinesse and righteousnesse ; c which consisteth in a sparing , a d moderate vse at least , not of meate and drinke only , but of all bodily benefits ; those more specially that are meerely or mainely for recreation and delight . And the Heathen men themselues by the light of nature haue discerned ; that there is e a measure and f a golden meane to be obserued in all things ; that g there are certaine bounds and limites of them euen in nature prescribed , which when men transgresse they swarue from the right vse of them ; and h that euen i the best things vsed immoderately become inconuenient ; as waters breaking their bankes , or surrounding their bounds grow incommodious and dangerous ; and meate and drinke taken either vn●easonably or excessiuely hurt rather then helpe . As in all other things therefore , so k in these pastimes especially a meane is to be held , partly in regard of the measure of time and expence , and partly in regard of the manner of our vsage of them . In regard of measure , for time , regard is to bee had , that they take not vp too much time with vs , nor we spend ouer much time about them . Wherein those offend that spend , as we say , l the leiue long day , yea some m both day and night too , at game : an euill practise , yet too too common in most places among vs , ( by n a reuerend Prelate , besides others , publikely heretofore complained of ) especially at the vsuall solemnitie of our Sauiours natiuitie : At which time , o as the Heathen in their Saturnalia , held p much about the same season , were wont to giue themselues wholy to gaming , and reuelling ; so many ( too too many ) among vs who professe our selues Christians , setting then aside all sage , and serious , yea and sober demeanour ; giue themselues wholy to game and play and all kinde of excesse , mispending their time , then which nothing is more pretious , nor ought more charily to be spent ; and q carying themselues in that loose and dissolute manner , that if a stranger should by chance come among them not knowing what religion they were of , he would by their behauiour rather guesse them to be worshippers either of Bacchus the reuelling and drunken God , or of Saturne the riffling and gaming God , then the seruants of Christ Iesus r the Preacher and Practiser of sobrietie and temperance . As the Apostle speaketh , s My brethren , these things ought not so to be . Though t Heathen haue walked thus that were ignorant of God ; yet u we must not doe so , that haue learned Christ ; if so be we haue heard him , and haue beene taught of him , as we professe our selues to haue beene . Christian religion giueth no libertie for such courses at any time , much lesse at that time , when we should ( if wee will aright celebrate the memory of Gods mercy toward vs in Christ ) cary our selues most religiously and most conformably to the life of Christ , wee ought therefore to remember both then and at all times , that recreation to other affaires is but as * sauce or x salt to our meats : As the vse of sauce or salt is to prepare our stomack for food , or to helpe our appetite in eating ; so the vse and end of recreation is to refresh vs after labour , and to make vs fit for labour : It is not an employment that our principall and pretious time ought to be spent in ; which was the fault of those both in y Esaies daies ; and in z Noahs time ( whom the holy Ghost therefore taxeth ) that they gaue themselues wholy to their delights and their pleasures , regarding nothing else , and minding nothing else ; like the idle 1 Athenians that applied themselues to nought else but to heare or tell newes . And surely as it is preposterous diet to vse 2 more sauce then meate , and to cloy the stomacke with that which should whet vp the appetite : so 3 it is no lesse preposterous a course to haue the greater part of mens liues taken vp with disport , so that it is a meane to withdraw and with-hold them from that , which it ought to fit them for . The rule therefore is here that Game is to be vsed as an extraordinary refreshing , not as an ordinary imployment : a as Phisicke in sicknesse for the restoring of health , so recreation vpon wearinesse for the refreshing of the spirits . In which regard is that saying applied better * to play then it was sometime b to study , e We must play but a little : delights of this kinde being well compared vnto c Hony , d with the fingers tip to be taken rather then with the whole hand . § 2. For matter of expence likewise is great regard to be had , that wee spend no more then is fit vpon them , nor then our estate may well afford to be spent vpon our sports ; that in our lawfull recreations f we go not beyond our abilitie ; and therefore that either we play without staking or wagering , or at least without staking and wagering more , then any mans estate will well permit one of his rancke to spend on his lawfull delights , and without disabling of himselfe to the doing of that which God requireth of him otherwise . In which regard is such play by reuerend Diuines iustly condemned , g wherein the matter engaged icapordeth a mans stocke or his state . As also the ciuill Law in this regard inhibiteth these games among others , for that many did h not so much play as cast their wealth away at them , playing night and day for gold and siluer , and iewels and plate ; and i souldiers pauning their weapons and armour at play . And for this cause the same Law allowing yet some other games , forbiddeth any man to hazard at them k aboue a shilling a game , though he be of good abilitie , or a far lesse summe if he be of meaner estate , l that the Looser may sustain● no notable losse . And m our lawes likewise inhibite any but the richer and better sort the vse of these games and other the like , whereat much may be soone lost , saue at certaine times only : thereby to preuent the wretched practise of such , as would otherwise be continually crumbling away their wealth by the ordinary vse of them : Which for any man to doe it is no better then plaine stelth . It is to rob the poore , whom n he ought to releiue ( but by this meanes disableth himselfe so to doe ) and o whose necessitie giueth them a right to his wealth : it is to rob his familie , p which he ought to maintaine , and q which not to prouide for is made the note of a counterfaite Christian , and one worse then a professed Infidell : it is to rob himselfe : and as Salomon saith , r He that robbeth father or mother , and saith it is no sin , is s Cosen-german to a Murtherer , or a Destroier : so he that robbeth himselfe by wasting of his owne state on such courses , is little better then a murtherer or a destroier . And surely t if the murtherer of himselfe cannot bee discharged of sinne , no more then hee that murthereth some other a meere stranger : then neither can he be acquited that is a robber of himselfe : since the one depriueth himselfe of life , the other of liuing , of the meanes whereby hee should liue , and without which u his life may be no better , yea becommeth many times * more bitter , then death . Yet is it lamentable to consider how common abuse is in this kinde , both at these games , and at others , among men of all sorts . Some one great man sometime at a race , or a sitting , or a match at boules , or an afternoones cock-fight , casting more away then would haue maintained many of honest meanes in good estate for a twelué-moneth and more : so that by meanes hereof not the poore alone remaine vnreleiued , and 1 their seruants vnrewarded , but their rents are so racked and their estates so improued , that their Tenants that hold of them are thereby also impouerished , and yet themselues as x Pharaos leane Kine when they had eaten vp the fat ones , y neuer a whit the richer , or better able to doe King or Countrey seruice , for all that they haue scraped and gathered together in that sort . And againe the poorer sort , on the other side , though they complaine of penury , yet will not be beaten from play : euen those that will pretend want , to shift of the least common charge , yet will make shift to get somewhat wherewith to hold game : who when they haue spent what they had that way , wanting meanes to recouer ought soone or sodainely againe , and being enured to idlenesse by such thriftlesse haunts , are enforced ost to betake themselues afterward to such courses , as bring vpon them at length as well losse of life as of liuing . But here is a question moued among the learned , whether a man may play for , or wager ought in play . And it is a question that requireth a larger discourse throughly to discusse it , then this present worke , growing already too great , will well permit . Some vtterly condemne it : and I haue seene of late in writing 2 along discourse containing sundry arguments tending thereunto : of which yet ( a to speake my minde freely , and ingenuously without exception to the Author , whom I thinke reuerently of otherwise , though in iudgement dissenting from him herein ) I am not able to apprehend the force and validitie . Neither indeed can I discerne ought that should make it vnlawfull for a couple of familiar friends to put it to the euent of a game , whether of them shall part with such a trifle to the other , as either of them may spend lawfully at that present vpon his pleasure , or they might otherwise wel freely bestow either on other . Others therefore allow it , as the Ciuill law doth , in some cases b for somewhat presently to be expended and spent in common betweene them , as when men play together for the charge of a supper . Yet may men go too far also that way ; as in feasting of friends ( a fault in these times too vsuall ) a man may exceede . It is said of Nabal the Churle that c he made a feast like a King. And as d by feasting a rich man may soone bring himselfe to pouerty , and a poore man to beggerie : so may either do the same , which some seeme to haue obserued , by hazarding ouermuch to be spent and wasted that way . For mine owne part , I approue the iudgement of that reuerend Diuine who thus determineth this doubt ; e When so little is plaid as no way disableth a man to any duty of his calling , or the money , being not much , is bestowed in some meeting for the maintenance of loue , or that which is won is a reward appointed for the exercise , ( bestowed by such as may wel be at that charg ) then I think with f others , that it is not vnlawful . So that the rule is here that nothing be hazarded but what may very well be spared , and what a man may expend lawfully at that present on his lawfull delight . § 3. And thus may we keepe within compasse for the measure or quantitie both of time and expence . Now 1 for the manner of vsing game further consideration would be had . For therein also many offend , when they are too eager vpon play , or are ouermuch transported and caried away with delight in it ; when , as one well saith , g they either h sleepe at it , or are drunke at it : that is , when it either so occupieth mens mindes that it maketh them vnwatchfull against the motions of finne , or so ouercommeth them with the delight of it , or other passions procured by it , that it maketh them breake forth into outrage of swearing , blaspheming , fretting , cursing , and quarelling , and such courses as sobriety in such cases would neuer admit . For i a man may be drunke as well without wine as with wine ; with the drie smoake of Tabacco as well as with drinke . As one saith well of prosperity , that it so transporteth some , that they are euen k as drunke with it ; and l some sorts of mirth and m musicke are said to make men little better : So wee may well say that men are drunke with game , when they are so addicted thereunto , that it stirreth vp in them such distempered passions as men soberly minded cannot but condemne and ab●orre , and which they themselues could not but dislike in themselues , if they were not for the present besides themselues . As therefore it is well aduised by one , that n Men at no time giue themselues wholy to sleepe : so much more haue we good cause to be wary , that * we set not our mindes at any time wholy vpon play , and so sleepe waking at it , ( the more daungerous sleepe of the twain ) nor suffer our affections to be ouermuch caried away with it , least we become no lesse daungerously drunke therewith then some other are with wine or strong drinke . For as o worldly cares , so p bodily pleasures , and Game among others , though not euill simply in themselues , yet become spiritually preiudiciall and dangerous vnto vs , when our hearts are either wholy possessed with them , or ouer-eagerly and earnestly addicted vnto them . In this kind especially q to exceede is the rather discommendable , because the businesse it selfe ( if it may be so tearmed ) is but light , being but matter of recreation and ordinary delight : and it is r no lesse an imputation for a man to be ouer serious in trifling matters , then to trifle in serious and weightie affaires . The rule then is here that s Disports be vsed sportingly : so as we be t content to win or to loose at them , and stand indifferent to conquer or to be conquered by them , and to go well through with or to be crossed in them , as it shall fall out : our affections being no further fixed vpon or fastened to them , then the weight and worth of them may well warrant . § 4. Secondly recreations are to be vsed as soberly , so seasonably . For u there is a time and season for all things , and for recreation among other things . * There is a time , saith Salomon , for laughing , and mirth , and a time for dauncing and delight . There are times for recreation and sport , and times for sad and serious affaires . Recreation therefore is good when it is seasonable , when it commeth in his due time : else , as it is with fish and foule when they come out of season , x that is euill , that is good otherwise . Herein then men offend , not onely when they take vp too much time with it , but when they take not fit times for it . For a man may spend too much time at it , and then he sinneth in vsing it immoderately : and againe he may spend but little , yet not fit time about it , & then he sinneth in vsing it vnseasonably . Now then doe men vse game & recreation vnseasonably , when they should and ought to be otherwise imployed , either in the workes of their speciall callings , or about the holy things of God. First , when they should be about any necessary duty concerning their estate and place , or the means of their maintenance , and the good of themselues and theirs . In which regard was not that parties course commendable that saith , y hee neglected his owne busines to attend others at play : nor can those be iustified that either sit at cards and tables within doores , or be in the bouling alley abroad , when other affaires of great consequence require their presence else-where . Since the vse and end of recreation is not to withdraw or with-hold vs from our more serious imployments ; but 1 to make vs fitter for them , and better able to go through with them . z As peace is the end of warre ; and peace is aimed at in warre ; so a is busines the end of recreation , a it being ordained for busines , and not busines for it . Yea as the right end of war is peace , so the maine end of peace is not so much the taking of our pleasure , ( though b we enioy that benefit also thereby ) as the freedome of following our serious affaires . The time therefore that ought to be imployed in the one , must not be vnseasonably mispent in the other . c Our vacant time onely is allowed for disport : which is then most seasonable , as foode , when hunger craueth it , or as sleepe , when heauinesse after watching calleth for it , so when wearisomenesse after other imployments requireth it . Secondly , when they should be tending the holy things of God either in publike or priuate . And thus d is it a sinne to follow game on the Sabbath , as e the Iewes vsed to doe , and doe yet to this day both on their Sabbaths and solemne feasts , and 3 as the Popish sort are noted ordinarily to solemnize their festiuals . For this is not f to sanctifie or consecrate the Sabbath as holy to the Lord. The Sabbath indeed is a day of rest , but g of holy rest ; of rest not to worldly recreations but to heauenly meditations , 4 of rest to religious and spirituall imployments . It is sacriledge therefore to follow game on the Sabbath ; at such time as wee should bee plying the seruice and worship of God : it is time stolne from God that wee spend so on our sports : Which it were lesse sinne therefore for vs to spend h on some more serious affaires , according to that which one of the auncients well say , that i It were better for a man ( in such manner ) on the Sabbath to plough then to play , and to dig and delue then to daunce all day . For the lighter the occasion of sinning is , where all other things are equall , the greater the sinne is . Yea and those also that on other daies wast that time this way , which they ought to spend either in their owne priuate and personall deuotions , or in instruction of their families and performance of holy duties with them , are not herein to be iustified no more then the former : the one turneth it to sinne as well as the other , in neglecting of that duty for the following of their owne pleasure , that k God himselfe hath enioyned them , and will one day require of them . So that the rule is here , that That time alone may be spent in play , which wee haue free from other , serious and religious , affaires . § 5. Thirdly , recreation must be vsed ingenuously , freely and liberally : l not with any greedy desire of lucre and gaine . For recreation is no trade or course of life , for a man to make a liuing of or to liue by : As m it is not playing , but spending when men wast themselues that way : so n it is not playing with , but preying vpon those wee seeme to play with , when by such courses we pill them and make a spoile of them . It is to alter the very nature of the thing it selfe , to make a trade and a trafficke of disport and pastime ; to make not a lusorious , but a serious L●t of it ; yea more then a serious , o a sad and an heauie Lot ( as it oft falleth out ) of that p which should be meerely for recreation and delight . Thou makest thy selfe both a Sinner , whosoeuer thou art , in so doing , by taking that from thy brother , that neither he ought to part with , nor thou to receiue ; and a Partner also with him in his sinne , whereby he mispendeth , or hazardeth the mispending of that , which he ought otherwise to imploy . But it is not lawfull at all then , may some say , for a man to receiue any gaine , or liue in any wise by Game ? I answer in some kind , and in some case it may , and that either ordinarily or extraordinarily . Ordinarily those may be said to liue lawfully by Game , whose trades & professions are imployed in whole or in part in making , prouiding , selling , & vttering such instruments or other furniture as are vsed commonly in Game , as Bowyers , and Fletchers , and Turners , and Dice-caruers , and Card-makers , and Haberdashers of small wares : For if the games themselues be lawfull , q the callings are not vnlawfull whereby men are set on worke to prouide necessaries for the same , which could not otherwise so commonly , or so conueniently be had . Extraordinarily a man may sometime also by the Game it selfe receiue gaine ; as thus : Suppose a man of good wealth either being euill at ease or otherwise desirous to recreate himselfe , calleth in a poore man from his trade or his worke that he is otherwise imployed in , to accompanie him in his game , which he cannot vse without companie ; it is not vnlawfull for the poore man so accompanying the rich , to receiue some gaine from him , as a reward of his imployment with him , and in liew of that losse , which he sustaineth by intermitting of his owne worke . But among equals , or others ordinarily , that play togither for mutuall recreation and delight , for the one to enrich , or to desire to enrich himselfe by the others damage and losse , r it is a note of a base and an illiberall disposition , and against the nature of disport , which ought to be free . The Rule then is here , that s Play be vsed as play ; for pleasure , not for profit ; for game not for gaine : and as no man therefore ought to wast his pretious time or his estate thereat , and to buy his recreation at so deare a rate as were the expence and losse of either ; so neither ought any man to seeke or desire by play to encrease or aduance his estate , or to make a prey and a spoile of him that he plaieth with . § 6. Fourthly recreation must be vsed inoffensiuely , or t without offence . For if u in all things regard is to be had hereunto , then in recreation also among the rest : if * in eating and drinking matters of more and greater necessitie , then much more in things lighter and of lesse weight , as being matter of meere delight onely , which may otherwaies also well be had . Now the offence that may be giuen by game is either generall or speciall ; publike or priuate ; in regard of our superiours or in regard of our equals . Publike offence may be giuen to the Lawes and State we liue vnder by common vse of x such Games as are by the Law made vnlawfull . y For howsoeuer it be true indeed that positiue Lawes , as they are such , doe not simply binde the conscience , nor alter the nature of things lawfull and indifferent in themselues ; yet z may men by the breach of them become guiltie of sinne in Gods sight , where they restraine for good and wholesome ends the vse of things euen indifferent , partly through contempt of supreame 1 authoritie enacting them ; and partly also through hindrance of the publike vtilitie aimed at in them : which is either of them seuerally , ( much more both of them iointly ) sufficient to make a man stand guilty of sin against God. The like is to be said of those that liue in such Churches where the vse of some particular Games is held vnlawfull or inhibited ; a euery one being bound b for peace and quietnes sake to conforme himselfe in things indifferent to the Church hee liueth in . As also of those that liue vnder the ministery of such Pastors as are of a contrarie iudgement in this point : the Apostle requiring Christian men not to c obey them onely , but to yeeld vnto them that haue the ouer sight of them , and that watch ouer them for their soules safetie ; that is , not onely to be ruled by them for necessarie duties , and such as they shall be able to conuince them of by the euidence of Gods word ; but to be ouer ruled also by them in matters of indifferencie , when they shall deeme somewhat vnlawfull that may well be forborne , though either the grounds of such iudgement of theirs be insufficient , or their people be not throughly conuinced of the same . Neither ought children or seruants to take liberty to themselues for the vse of such games , as their parents or masters vnder whose gouernment they are , shall thinke good to restraine and to inhibite in their houses ; where the Law both of d God and man hath giuen them a power of commaund : the breach whereof therefore may cause guilt of sinne euen in Gods sight . So that the rule here is , that Men be content to bee restrained in matter of game for the ordinarie vse of it , by the Church and State they liue in , by the Pastor they liue vnder , or by the Master they serue with . Now as offence may be giuen publikely or generally to those , that we liue vnder or among , so may offence be giuen also to those , that wee conuerse with in priuate . For which cause therefore are these games to be forborne in some cases in regard of our brethren , that either making scruple and doubt of them , or being perswaded in iudgement of the vnlawfulnesse of them , may there-through either offend with vs , or be offended at vs. For e that is not indifferent , that is done with offence : since f wee ought not vnnecessarily to giue offence vnto any ; but g to seeke to please others as well as our selues , and that now and then euen h with displeasing of our selues ; doing that therein for them , that i Christ once did for vs. And therefore , k it is not good , saith the Apostle , to eate flesh or drinke wine , or to do ought whereby thy brother may stumble , or be offended , or be weakned . And vndoubtedly , if l it be euill for a man , when he eateth with offence ; then it is no lesse euill to him , when he gameth with offence . Now in this kinde we may offend two waies . First when we cause others to sinne , and so to offend with vs , not by partaking with vs in sinne , but by partaking with vs in that , which though it be no sinne in it selfe , yet m is it a sinne vnto them , because they hold it to be such . For n to him that holdeth a thing to be vncleane , to him it is vncleane ; and him therefore o it de●ileth in the doing of it or dealing with it . p Whereas then by thy practise thou encouragest such an one to doe the like to that thou doest , as is vnresolued in the point , thou laiest a stumbling blocke before him , who either q for dimnesse of sight discerneth it not , or r for weaknes of limme auoideth it not , and so by occasion of thy default stumbleth and falleth . Secondly when we cause others to be offended at vs , and to thinke euill of vs , as being such as make no conscience of our courses ; because we vse that which they supposing to be sinne , suppose withall that we cannot but see to be sinne . For s it is the common guise of most men to thinke that euery one should see presently what themselues once apprehend . To giue offence therefore in this case in this kinde , it is a wrong to our selues , in causing others though iniustly and vndeseruedly to thinke euill of vs , and t making our commodity and Christian liberty to be euill spoken of . A thing not to be lightly regarded of vs , what other , our brethren especially shall thinke of , or speake by vs : since u a good name is , as the holy Ghost saith , better then a good ointment ; and * a good report desireable aboue riches and much treasure . Yea considering that x the efficacie of the agent consisteth much in the disposition of the patient : and that It is hard therefore , as a y worthy Diuine of ours well obserueth , for a man euer to doe good on others , vnlesse he be reputed good himselfe : wee haue great cause euen in this regard also to be wary and carefull z as well of keeping our credit good with men , as our conscience cleare to God , 1 as well our name and fame vnstained in regard of the one , as our hearts and hands vntainted in regard of the other . Otherwise , 2 if relying wholy vpon the one we grow carelesse of the other , wee shall in so doing deale , not only cruelly and vncharitably as concerning our brethren , but vnwisely also and inconsiderately as concerning our selues . It is a wrong therefore to thy selfe , in that a thou causest thy selfe to be euill thought of without cause : it is a wrong to thy brother , in that b thou giuest him occasion to offend in misiudging of thee . It is a sinne c against charity ; for it is a breach of charitie to do that needlesly that may vex thy weake brothers minde ; d against peace and concord , giuing occasion of vaine and needelesse disagreement ; yea euen against piety too ; for e in offending thy weake brother thou sinnest against Christ ; in occasioning him to stumble and fall , ( so much as in thee lieth ) f thou destroiest him that Christ died for . And therefore where thou findest that thy liberty doth or may in likelihood offend , there g for thine owne sake , for h thy brothers sake , for i his weaknesse sake , for k Christ thy Sauiours sake forbeare : l hold thy faith within thy selfe ; keepe thy knowledge to thy selfe ; and say with m the Apostle , If cards or tables offend my brother , I will neuer play at them while the world standeth , that I may not offend him . The rule here is in a word , that It is not lawfull to play needlesly before or with those that hold such games vnlawfull , and who it is likely will in that regard take occasion of offense at it . § 7. Fiftly our recreations are to be vsed prudently and prouidently in regard of our selues , as well as inoffensiuely in regard of others : it being a point of spirituall wisedome therefore , to forbeare the vse of such games either in whole or in part , as either may be , or we haue found to be , occasions of sinne to vs. For as n the former made them inconuenient , so o this maketh them vnexpedient , when they may , and so far forth as they may , endanger vs by sinne . In part they are to bee forborne in some cases , when not the game it selfe , but the manner of it ( which yet may be reformed by vs ) occasioneth the euill . Where commeth to bee condemned againe that eagernesse in game , that wee spake of before , that playing for great summes , not in regard of it selfe alone , and the losse that it bringeth with it ; but further also in regard of those p grieuous abuses and enormities that it vsually occasioneth men to break forth into . For let men say what they will , that it is all one to them whether they win or loose , ( as q a reuerend Prelate of ours yet liuing , whose words I oft willingly vse in this argument , well saith , ) in such profusion of substance , as the losse cannot but pinch , so mens passions cannot but bee moued , and a troope of wretched sinnes commonly ensueth , swearing , for swearing , cursing , banning , defying , heart-burning , quarelling , fighting , spilling of blood , vnsupportable sorowes of heart , cursed despaire , selfe-executions , weedes able to blemish and disgrace the lawfullest recreation that is ▪ wheresoeuer they be found , as * the Harpies defiled the cleanest meates . Againe in some cases these games are in this regard wholy to be forborne . For where a man shall finde his owne disposition to be such as he cannot vse them at all ordinarily without much distemper , that he cannot containe himselfe when the cards or dice go against him , but that hee is ready to breake out into prophane and bad language ; or that he cannot endure to be beaten at play without wrath and vexation and disquiet of minde ; or though he can at sometime with somewhat adoe suppresse his vnruly passions and perturbations in this kinde , yet that ordinarily and vsually hee is ouertaken on these occasions , and in danger therefore to be ensnared and entangled that way ; there it is best for a man r to take the safer side , and as s Iob made a couenant with his eyes , so to make a couenant with his hands not to handle cards or dice , which the rule of inexpediencie here striketh out of his hands . Yea by the former rule for a man to ioyne in play with those whom he knoweth to be such is no lesse euill vnto him , then it were to vse it in the like case himselfe . The rule then here is that we vse not these games vnlesse we can rest quiet and content with the euent of them : and againe , if we can , that we doe so vse them , that we may not be tempted to disquiet and discontent thereupon . Agreeable whereunto are those golden rules of our gratious Soueraigne concerning play to his sonne ; t First ere ye play , consider ye doe it onely for your recreation , and resolue to hazard the losse of all that ye play ; and next , for that cause play no more then you care to cast among Pages : otherwise if you cannot keepe these rules , my counsell is that all-vtterly yee abstaine from these plaies : for neither a mad passion for losse , nor falshood vsed for desire of gaine can be called play ; § 8. Sixtly and lastly these recreations are to be vsed reuerently and religiously , that is , with such due reuerence and regard of Gods maiesty , and of his presence and prouidence , as the nature of the busines that we are about doth either exact or admit . For Christian men are to doe all things whatsoeuer u to the glory of God , and * in the name of Christ Iesus , x with thanksgiuing vnto God : and all their actions are to be y sanctified vnto them by the word and by praier . Now this Caueat excludeth two extreames , Prophanesse and Presumptuousnes . First Prophanesse , that we behaue not our selues in play prophanely and vngodlily : that we so play , that we shut not God out at doores ; so play that we z make not the Deuill our play-fellow : Remembring that 1 wee play in Gods presence , as well as pray in Gods presence ; and that there is a prouidence of God watching ouer vs as well while we play , as while wee sleepe ; yea that 2 by his goodnesse wee haue freedome and libertie as well for our sports and pleasures and lawfull delights , as for other our sager and more serious affaires : which are therefore as well the one as the other to be vsed with acknowledgement of Gods mercy and goodnesse , and of his gratious prouidence , whereby we enioy them , with freedome and liberty for them , not to the dishonour of him , from whom we haue the free vse of them . Secondly it excludeth Presumptuousnes ; that howsoeuer we haue an eie vnto and take notice of Gods prouidence thus in generall , yet we take heed how we attempt to draw downe or call in his immediate prouidence or speciall presence in play to stickle betweene vs and those we play with . a As that we be not so grosse ( to vse againe the words of that worthy Prelate ) on the one side as to make Fortune our Goddesse , as assigning good or euill lucke vnto her ; so that we be not so saucie on the other side , as to call Gods maiestie from heauen ( to guide our game , or to further our play , or ) to determine our doubts : for we looke not so high in such friuolous and gamesome quarells , but as we carelesly vndertake them , so we follow them as lightly , and end them as merily . And therefore to say , as some vse , in play ; God send mee such a card , or such a chaunce of the Dice , or , I pray God I may win this or that game , is too saucie and malapert behauiour for any . But , will some say , may not a man lawfully pray for whatsoeuer he may wish or desire ? or b are not all our actions to be sanctified by praier ? as was formerly said . I answere : True it is that euery action of a Christian man is to be sanctified by praier either generall or speciall , but not euery action with euery sort and manner of petition or praier . A man may pray for his recreations , that he may cary himselfe c soberly and without offence in them , and that euen by them he may be the better fitted for better things : and such praier is sufficient to sanctifie them to him conceiued either in generall or in speciall , as he findeth and feeleth his heart affected , and as occasions and circumstances either admit or require it . This then in game ought to be a mans generall desire , which he may also by praier lawfully impart to God , if hee please . Beside which other againe more particular desires a man may haue also in game , as to win rather then to loose , to ouercome rather then to bee conquered ; neither are such desires euill , so they be moderate ; ( for they are idle and friuolous , yea dangerous where they grow excessiue and immoderate , being other then befitteth the nature of that which they concerne ) yet are they not such as it is seemely to acquaint God withall . For the better conceiuing whereof consider we thus much : that d euery desire is not by and by a praier ; albeit euery praier ordinarily import some desire ; neither is euery lawfull desire a fit matter for praier . For prayer is a wish or desire of the heart directed vnto God. But many things we desire and may lawfully desire , which yet are not matters of that moment as may be fit to acquaint God in particular with our desire of them , or to direct our petitions in speciall manner to him for them ; much lesse to expect or require at Gods hand any speciall worke or helpe of his for the effecting of them . And of this kinde are those latter sort of desires ; of which to say therefore in game , I pray God I may win , or , I would to God I might haue such a card , or such a cast , is too too much presumptuousnes , and will not well stand with that reuerent respect that each one of vs oweth to Gods maiestie . The rule then is here , that as we exclude not Gods presence inplay ; so we call not in his prouidence to further our play . It is one thing to play before the Prince and in his presence , an other thing e to call him in to stickle betweene vs at some question about a measuring cast : So it is one thing to play as before God and in his presence ; and another thing it is to make God our play-fellow , or to call him in to help and further our game , that which a Christian man may not doe . § 9. And these be the Cautions that I haue thought good to propound for the limiting and rectifying of the vse of these games : Which cautions , I confesse , the most of them are such , as concerne game in generall , ( f of which as well as of more serious and sad matters either ciuill or sacred , account also must be giuen vnto God ) and in that regard are not so proper and peculiar to this particular kinde of Lot. Yet I supposed it not amisse to point at them , and in some sort also to presse them : partly that I might not be taxed and censured as a Pleader for sin and such abuses as are common as well in these game as in other , by meanes whereof those that condemne all Lots vsed in game simply are wont to take occasion to make them in generall more odious : and partly also that no prophane person that abuseth any of these or other the like games , might be able to take any colour of aduantage by ought that hath beene spoken of the lawfulnesse of the games themselues in themselues simply considered , to iustifie his owne abuse of them in mispending his time , or wasting his estate at them , or otherwise inconsiderately and irreligiously abusing them : which it may be some would haue done , had I beene silent in this part , and propounded such Cautions onely as the nature of the Lot it selfe might seeme to require . Yea but , will some say , had it not beene much better to haue passed ouer all this with silence , knowing your iudgement in this point to be such as differeth from diuers very reuerend and religious ? Or is it not in this case , as g one sometime said of Images , an easier matter wholy to take away the vse of them , then to keepe them free from abuse ? Hereunto I answere : First , these abuses are common to all kinde of game : they accompany other games as well as these in those that be euill minded and prophanely disposed . And the like therefore in that regard may be said either of all other games , or of any other particular game , at least in ordinarie vse . Secondly , it is true indeede , that where the vse and the abuse of a thing are so enwrapped and entangled together , that they cannot be easily seuered the one from the other , there the vse of the thing it selfe , if it be vnnecessarie otherwise , would wholy be abandoned . But in these games the vse and the abuse may , for the most part , ( some speciall dispositions onely excepted , ) by those that desire to walke in the feare of God , easily be seuered . For as for those that make no conscience of their courses , they will not be disswaded from them , though it be neuer so euidently discouered vnto them in what manner they abuse them , and by their abuse of them make that euill and vnlawfull to themselues , that otherwise were not such in it selfe . And for those that feare God , they may with ease as well rectifie and sanctifie these lusorious Lots to themselues , as they may any other games of the like vse , and as easily seuer them from such abuses as are commonly committed in them , as they may other disports , as draughts , and boules and the like , that are commonly vsed and generally allowed . Thirdly , though many godly dissent , yet , I am sure , many , and , I suppose , more by many , both reuerend and religious concurre . And the truth is needfull to be knowne , especially concerning matters in common practise , that men may haue whereby to informe themselues aright . And lastly , though the mindes and iudgements of others were not knowne ; yet were not a truth to be concealed , because some few godly haue denied or opposed it , and none publikely by writing haue contradicted them in it , especially being a point , very needfull to be knowne . § 10. For my selfe , I was at first the rather induced to deliuer my iudgement in the point the more largely ( hauing entred into this discourse of Lots in generall by pursuite of h that Scripture that then I dealt with , though far then from any purpose to publish ought of this argument ) vpon these considerations . First I considered that i there is a fault as well in streightning as in widening of Gods way ; and a subtiltie of Satan as well in the one as in the other . For * in the one he doth as a Iugler that by putting a paire of false spectacles on a mans nose maketh the bridge seeme broader then indeed it is , that he is to go ouer , that so he may without feare step aside and fall in ; and so he dealeth with the dissolute : In the other he doth as a Magitian that sheweth a man the bridge that he is to passe , through a false glasse of an other kinde , that representeth it as narrow as the edge of a rapier or the point of a needle , that so hee may terrifie him from attempting to go ouer it ; and thus dealeth hee with those that be ouer-timerous and full of scruple . And that it is not good therefore by possessing of men's mindes with vnnecessarie scruples , either to discourage those that be comming on to some loue and liking of the good waies of God , or k to cast those that are already come on into snares of mens knitting , l tying them in stricter and streiter bonds then God himselfe hath done , and making more things vnlawfull then the word of God hath made . Yea that it is in truth a spice and a branch of m superstition , as well for a man to suspect that those things displease God ▪ which indeed doe not , as for a man to suppose that the creature can do that which indeed it cannot do . Secondly , I considered that many ( as I am verily perswaded ) truly fearing God , and sincerely religious , haue vsed and doe commonly vse these games ; and besides , that many well affected are and haue beene constrained in regard of scruple in this kinde , to straine themselues to some inconueniences by the refusall of them , when by those whom they haue had dependance vpon , or familiaritie withall , they haue beene vrged occasionally thereunto . It seemed fit and needfull therefore to be knowne , what ground and warrant both the one had , and the other might haue for the vse of them ; which were I not vpon due and diligent discussion , and that not of late only , vndoubtedly perswaded to be sound and firme , farre should it haue beene from me euer to haue opened my mouth in this Argument . Thirdly , I considered that the Arguments and Grounds whereupon these Games are condemned , haue made many stagger in the necessary vse of serious ciuill Lots , which by occasion of bargaines bought in common betweene them and others , they are enforced oft to vse , but haue doubted whether they might lawfully giue consent vnto or no. That which was indeed the first occasion of my searching and sifting out more narowly the nature of Lots in generall . And certaine it is , admit we the principall arguments vsed against this kinde of L●ts for good , and we vtterly ouerthrow all kinde of L●ts whatsoeuer . Fourthly , I considered the great offence and scandall that is taken by diuers of contrary iudgement against those that vse these games , though neuer so soberly and seasonably , as they suppose , on good ground : a meanes oft of much heart-burning and of breach of Christian affection , yea of n peremptorie , vncharitable and vnchristian censuring either other : Such being commonly our corruption , and the naturall disposition of the most , that diuersitie of iudgment , especially manifested by practise , breedeth alienation of affection , though indeede o it ought not so to doe . Considering therefore that these games can hardly be wholly remoued , being so common , so generall , so vsuall with the most euery where , I supposed it would not be vnfit to assay , if by discouerie of the ground of them , such scandall and offence might be staied , and Christian concord and amitie in part procured and maintained betweene such as were before diuersly minded in this matter ; so many of them at least as might heare and apprehend the force and weight of the former Arguments , and be brought to see the inualiditie and insufficiencie of their owne grounds against them . Wherein what I haue done ( mine endeuour hath beene to doe it ) let the iudicious and vnpartiall whosoeuer , be Iudges . To draw to a conclusion , I could wish in this case , as p the Apostle doth in some other cases , that euery one were affected in this point as q my selfe : to wit , that albeit in iudgement they be rightly informed of the truth concerning the lawfulnesse of these games in themselues , yet that in godly discretion ( which I wish yet * without preiudice to any that vse them as they ought ) they would rather abandon them and forbeare the vse of them ; considering the too ▪ too common and ordinary abuse of them , and that many , it may be , among whom they liue , may remaine vnresolued and vnsatisfied concerning the lawfulnesse of them . But because r this is rather matter of wish then of hope , my second suit shall be the same with that which the Apostle maketh in the like case , to either side ; s Let not him that plaieth , contemne him that plaieth not ; nor let him that plaieth not , condemne him that plaieth . For , t Why contemnest thou thy brother ? may I well say to the one : and , Why condemnest thou thy brother ? may I as well say to the other . Why contemnest thou thy brother as too strict and strait-laced for forbearing of that thing , which he maketh scruple and doubt of , and hath no necessitie to doe ? and * why on the other side condemnest thou thy brother as too dissolute and loose girt , for the doing of that , which he hath sufficient ground and warrant for out of Gods word ? And to both sides say I , ( and would to God I might with both sides preuaile not for this alone , but for all other controuersies afoot among vs at this present ) u Let vs follow those things that may further peace ; and x Seeke after the truth either of vs in loue : ready to yeeld with y Apollos to any , be he neuer so meane , that being otherwise minded then wee are , shall be able more throughly to instruct vs in ought that wee were not so fully informed of before . CHAP. X. Of Extraordinary or Diuinatory Lots . § 1. HItherto haue we considered of the former sort of Lots , which we tearme Ordinary , be they serious or lusorious , because the vse of them requireth but an ordinary power onely , for the effecting of that whereunto they are imployed ; which we haue shewed to be lawfull , if they be lawfully vsed . We are now to consider of the latter sort of them , which we tearme Extraordinary , and are by most Diuines commonly called a Diuinatory Lots . Extraordinary Lots therefore are such as require an extraordinarie power and prouidence , for the disposing and directing of them or the euent of them , in regard of those things whereunto they are applied . Because it is not in the power of those that vse them , or in the nature of the Lot it selfe simply considered , to effect that thereby necessarily , whereunto it is imployed . And herein consisteth the maine difference betweene these Lots and the former , ( which being not considered hath bred much confusion , and occasioned such diuersitie of opinion among Authors in this argument ) that in the former Lots there is nothing necessarily required , but what is in the naturall power of the creatures vsing them and vsed in them to effect ; it being in the naturall power of the one to fall this or that way , and of the other vpon mutuall consent thereby to determine of such matters as are in their power : whereas in these latter Lots , which wee come now to consider of , it is not at all in the naturall power either of the persons vsing them or of the creatures vsed in them , to effect necessarily that whereunto they are vsed ; but some other secret worke , either diuine or diabolicall , is of necessitie thereunto required . And these are those that are most commonly tearmed Diuinatorie Lots ; vnder which head may we well comprehend also those that they call b consultorie ; being vsed , as the former for diuision and distribution , so these for diuination , and consultation by way of diuination : the former were meere diuiding or deciding , these are also diuining Lots ; those meerely ciuill , these either sacrilegious or sacred . § 2. Now these Lots Extraordinarie are vsed for two ends ; either for the discouery of some hidden matter past , or present ; or for the presaging and foretelling of some future euent . Of either sort we haue Examples great , and more then good , store , both in holy writ , and in prophane Writers , beside the daily practise of many as well among vs as else-where . In holy writ wee finde that they haue sometime beene vsed for the discouery of some hidden truth in things present or past , and that either in matter of distribution , or of retribution ; of office or of iustice . In the former case they haue beene vsed to discouer and make knowne , whom God deemeth fittest , or hath secretly fore-assigned to some place or estate . And herein is the difference betweene the former vsed ordinarily in election of officers and disposition of offices , and the vse of those in these cases that now we entreate of ; that in the former it being in the power of the parties choosing to chuse where they list and like best , they agree to make their election by Lot , and there is nothing else required of the Lot , but to light vpon any one of those that are by them propounded ; whereas as in these latter it is not wholy in their power , but either there is required the further consent of some other whose good-will they are vncertaine of and seeke to know it by Lot , or the choise is to be made by Gods speciall appointment , whose secret will and purpose they desire by this meanes to discouer . Examples we haue in Scripture of Lots vsed on this manner in matter of Mariage , and of Magistracie , or of Office as well ciuill as sacred . In matter of Mariage it is somewhat of the nature of a Lot that Eliezer Abrahams seruant vsed , when c he desired of God , what time he was sent to fetch a wife for his young-master and stood by the well-side , that if of the Maidens that came thither to draw , she of whom he should request to drinke of her pitcher , should make him offer to water his Camels also , shee might thereby be knowne to be the party that God had appointed to be his Masters sonnes wife : which d falling out afterward with one of them accordingly , e he vseth it as an argument to perswade her parents that God had so appointed it ; who being also thereby perswaded do likewise f rest thereupon and condescend thereunto . For as for Iosephus his idle conceipts g that Eliezer should desire by praier that Rebekka , whom his Master and he had made choise of before , if God approued that their choice , might be one of those wenches that came to draw water , and might hereby be knowne which of them she were , many comming together , by giuing him drinke when the rest should denie it him ; and that accordingly when they refused all but shee to let him drinke , excusing themselues that they drew it for other necessarie vses , and that it was not easie to draw , she should thereupon rebuke the rest of them for their vncurteous demeanour , and offer her selfe kindly to fulfill his request ; they are but meere surmises and fancies , hauing no ground in , nor well agreeing with the story , as h others also haue well obserued . Those also of the i auncients that would distinguish this from the vsuall manner of diuination , spend much paines to small purpose : for it is apparent that it is vsed as a diuinatory signe for the manifestation of Gods minde concerning his hidden purpose and pleasure , as also concerning the issue and successe of that iourney and the busines for which it was vndertaken , and is of it selfe no more warrantable then those courses that they compare with it . Neither is that sound that k some others haue conceipted of this example ; as if his meaning and purpose had beene to pray vnto God , that such a Maiden among them that came to draw water , as should by her behauiour in that particular shew her selfe to be of a free , courteous and ingenuous disposition , might be the wife that God had appointed for his young-master Isaak . And so it should not b● either a Lot , or a signe so much of Gods designement , as of the Maides inward disposition arguing one meete for such a match . Now there is great oddes indeed betweene these two , for one to pray that the party , that by such an answere shall shew her selfe to bee thus or thus disposed , may be wife to such an one ; and to pray that that party that God in his prouidence hath appointed to bee such an ones wife , may be certainely knowne and distinguished by such a casuall signe from all others : as I haue heard of one that hauing cast his wandring affection in that kinde on a woman , would needes propound this as a signe to himselfe , that if at Church asking to see her booke she should point him withall to the Preachers text , she should be the woman that God had assigned to be his wife . In the former there is no Lot , nor diuination at all , to speake properly ; but an humane and morall coniecture by outward behauiour of inward disposition , and a desire of matching with such an one , if God see it so good . In the other there is a signe set in nature of a Lot , to discouer what lieth hid in Gods secret counsell ; and that by such a course as of it selfe hath no kinde of congruity in nature with the thing to be discouered . Eliezers act is rather of the latter kinde then of the former , not iustifiable vnlesse it were done , vpon speciall instinct , knowne to the conceiuer of such praier , for the vse of such a signe in such sort . § 3. Againe thus haue Lots beene vsed as in matter of Mariage , so in matter of Magistracie and gouernment , for distribution of offices as well ciuill as sacred . First ciuill : and so Saul was by Lot chosen King. Which Lot was not meerely diuisory , vsed barely to determine who should gouerne Gods people , but diuinatorie rather , vsed to discouer whom God had secretly appointed and set apart for that place as then fittest for the same . The busines was thus caried . l Samuel that had the chiefe hand in the ordering of it , caused the people sorted into their seuerall Tribes to appeare before the Lord ( m that is , before the Arke of God , and the High-preist , say some ) at Mispa n by the cheife heads of their houses : then o vpon praier conceiued and Lots drawne or cast , the Tribe of Beniamin was taken : and of that Tribe appearing in the heads of her houses , by a second Lot the house of Matri : and the seuerall persons of that Familie being put all vpon a third Lotery , Saul the sonne of Kish was taken , and p thereby manifested to bee the man whom God made choise of to be the Ruler of his people ; as he had before signified q secretly so much vnto Samuel , and r Samuel had likewise afterward imparted to Saul , and had thereunto solemnely , though priuily and priuately , s by a visible signe with t sacred oyle sanctified and set him apart to that office ; as after he did u Dauid also on the like occasion and in the like case . Secondly sacred Offices of imployment haue beene disposed also by Lot. For so was Matthias set apart to succeede Iudas in his Apostles place . 1 They ( that is , 2 the whole assembly ) presented two , saith the text : and a solemne praier first conceiued , that God x who knoweth all mens hearts , would vouchsafe to shew whether of the twaine he had appointed to that place , they gaue out their Lots ; and the Lot lighted on Matthias , who was by common consent thereupon reckoned one of the twelue . A course reported y by some , ( 3 if their words be not mistaken ) and assented to z by others , to haue beene vsed for some time afterward by the Apostles in the like cases for the supply of the ministry ; but with little shew of probability ; the holy Story of those times reporting things rather a otherwise . For as for that conceit that some of the auncients haue , that the Apostles should vse Lotery at the choise of Matthias b for want of Gods Spirit , which they were not yet so baptised withall as after c at Pentecost they were ; ( that which the former report crosseth recording a later vse of it , as one falsehood commonly breaketh the necke of an other ; ) As also that which some others haue , that d they should not vse any Lots at all , but make suite onely to God by some visible signe , e a streake of light or some such like to make knowne his owne choise ; are the one without all ground of Scripture , and the other against the expresse f tearmes in the text . Neither is their iudgement herein sound that g propound their practise for a precedent to be ordinarily imitated ; no more then h theirs that exclude all Lotery from Ecclesiasticall elections . The example was i extraordinary , done no doubt k by speciall instinct and direction of Gods Spirit ; and the Lot it selfe not meerely diuisory , but manifestly diuinatory , l discouering Gods secret counsell and choise in that busines , as by m the praier conceiued before it , plainely appeareth . § 4. And thus haue Lots diuinatorie beene vsed in matter of distribution , and of office : now there hath beene likewise further vse of them for matter of retribution , and of iustice , in question of offence : and that either where the offence is either altogether vncertaine whether there haue beene any committed or no ; or where the offence is certaine in generall , that there hath beene some committed , but it is not knowne in particular either who the Offendor or what the offence is ; or lastly where the offence is knowne in particular what it is , but the Offendor is not . So that the Lot hath in these cases beene vsed to discouer sometime whether there were any offence done or not ; sometime who were the Offendors , and so what the offence was ; sometime who were the Offendors in such an offence as was knowne to haue beene committed before . Sometime a Lot hath beene vsed where it was wholy vncertaine whether any offence had beene committed or no , where both offence , Offendors , and party offended haue beene altogether vncertaine . Thus when there was n a plague vpon the Philistines , but they knew not well either from whence or for what it came , o they were aduised by their Wisards , to send away the Arke of the God of ISRAEL p taken before in fight by them , in a Cart drawne by two new-milch Kine that had calues , which if they drew it toward Bethshemesh , they might thereby know , that it was the GOD of ISRAEL that had plagued them ; if any other way , that it was then but some chaunce that befell them . Which course being accordingly put vnto triall , the Kine drew the Cart directly vnto Beth-shemesh ; and thereby discouered vnto them both their offence , and the partie offended with them , the Author of the euill that had lately befalne them . Which practise of theirs though I dare not say as some doe , that it was vndertaken of them q by diuine instinct , much lesse by any such instinct that themselues were aware of , ( for both these must concurre to make such an act as that warrantable to any ) it seeming rather to haue risen from their wonted magicall superstitions ; yet was it no doubt accompanied with a speciall prouidence of God , as r the same Authors with others haue well obserued , thereby conuincing them as it were by their owne euidences , and by their wicked courses gaining glory to himselfe . § 5. Sometime againe a Lot hath beene vsed , where the offence in generall hath beene certaine , but the particular of it vncertaine , for the finding out of the Offendor , that by his confession vpon his apprehension the offence also might come to light . Thus was Ionathan discouered , hauing s tasted of the hony , that they met with in the wood , when his father Saul had t accursed all that eate ought till euen , because he would not haue his people hindred from pursuite of the aduersary whom they had then in chase . u Saul asking aduice of God whether he should follow them by night or no , God giueth him no answere . Hee concludeth hereupon that God was offended , but he knoweth not how , nor by whom . To finde it out * he casteth Lots between himselfe and his on the one side , and the people on the other side : and hauing entreated God to x giue a right or a perfect Lot , ( though y some expound his words otherwise ) he and his are at first taken , the people past by : and vpon a second casting between himselfe and his sonne , the Lot lighteth on his son Ionathan , who thereupon confesseth his offence in tasting of the hony with the tip of his staffe , against his fathers charge in that behalfe , at that time to him vnknowne . Which Lot though z vsed without warrant ( as the 1 praier was made without faith ) yet was guided by God in speciall manner , thereby a to punish Saul deseruedly for his vnaduised act , and to shew what snares men enwrap themselues in , as in b Iephta by inconsiderate vowes , so , c in Saul by idle , rash and vnnecessarie Oathes . d Thus was Ionas also discouered . e The ship being on a sodaine in strange danger and distresse , they presumed that it was Gods hand vpon them for somewhat amisse with them ; but for what sinne or whose they were not able to guesse , till that f Lots being cast by them , and the Lot lighting vpon Ionas , both the Offendor , and his offence committed , in flying from God , when he should haue gone an other way on his errand , being g by him thereupon confessed , were both by that meanes discouered . That which h a learned Linguist gathereth out of the change of the number in those words of that story , i They gaue out their Lots ; and the Lot lighted on Ionas ; to wit , that they should cast Lots oft ouer and ouer to be more fully assured of the certainetie of the thing , and that vpon euery casting the Lot lighted still vpon the same partie ; is not vnlike that which k one of the Rabbines gathereth from l the change of the Gender afterward in the same story , that m Ionas should be in the bowels or belly of two seuerall Whales , a male and a female , the one after the other ; the one an idle and senselesse , the other also a groundlesse conceipt . For as n the Genders in that language are oft indifferent and indefinite , else there might bee three Whales as well as two picked out of the text , o the gender being also once againe afterward changed : so the enterchange of numbers in passing sometime p from the plurall to the singular , sometime from the singular to the plurall is a thing no lesse vsuall , q as well with the pen-men of holy writ , as with r other prophane Writers , and those of the best note . And yet this helpe needeth not here neither : for there is s an Article of some emphasis in the originall , They cast their Lots ; which were , it may be , many , as vsually there are ; and t the Lot , or , that Lot , to wit , that that was assigned to shew who was the delinquent , that Lot lighted vpon Ionas ; who being thereby discouered , discouered thereupon vnto them , what had beene done by him . Which course of Lotery as it was vndertaken of them , not u vpon any generall light of naturall grounds , as some great ones without good ground haue deliuered , ( for then might men imitate them now in the like case ) or 1 by any speciall diuine inspiration ; as some others with as little likelihood haue taught , but rather x after the common manner of their owne heathenish superstitions , y obserued ( as is likely ) by them then also in the vse of it ; and therefore was it no z lawfull or warrantable , as some haue said , but a wicked rather and vnwarrantable course in them : so it tooke effect and fell out as it did , not , as some haue imagined , a by force of the Lot vsed ; or through the faith of them by whom it was vsed ; or b by any ordinary course , that in that kinde God hath tied himselfe vnto ; or c in regard of any praier conceiued by Ionas as a Prophet , ( a thing vnlikely , considering his estate at that instant , in Gods displeasure , and guiltie to himselfe that he was the man aimed at ) but because d it pleased God extraordinarily making good vse of their wickednesse , secretly so to guide and dispose the euent of that action , not regarding them or any act of theirs ; but thereby to effect and worke his owne ends , that his fugitiue seruant might by that meanes be reclaimed and brought backe to his obedience ; and his power and prouidence bee proclaimed among those , that were before altogether ignorant of either . And thus hath a diuinatory Lot beene vsed , where the offence and the Offendor haue been both equally vnknowne . Now the like hath beene vsed also where the offence hath beene knowne , but not the Offendor ; where the offence hath both beene certainely knowne in generall that it is , and discouered in particular also what it is , but the party delinquent hath remained yet vndiscouered . Thus was there a Lot vsed for the discouery of Achan . For e when God had told Ioshua that an offence had beene committed , in retaining some part of the accursed spoiles of Iericho , which ought wholy to haue beene destroied , for which the wrath of God was kindled against the whole armie ; but the Offender vnreuealed and vndiscouered lay hid ; f by Gods speciall appointment a Lot was vsed , ( as g most agree , howsoeuer h some idle Rabbines dreame of other meanes of discouery ) and Achan thereby made knowne to be the partie delinquent . For i Lots being cast for the Tribes first , the Tribe of Iuda was taken ; being cast againe for the Families of that Tribe , Zerachs Familie was taken ; and cast lastly againe for the seuerall houses and persons of that Familie or Kindred , Zabdies house , and in it Achan was at length caught and discouered ; who thereupon confessed his fault . § 6. Now these were all extraordinary and diuining Lots : in regard whereof those that define a diuinatorie Lot to be that onely whereby men enquire into future euents , ( as the great k Scholeman doth , and l the most treading his tracke , ) come far short of the compasse and extent of this Lot. For it comprehendeth sundry others also beside such , to wit , m all those that tend to the discouery of any hidden truth by any casuall euent , which no power of humane wit or skill can of it selfe directly reach vnto , or is able simply by such meanes to discouer . Which course as it seemeth o alluded vnto rather , as some of the soundest take it , then indeed p directly intended by Ioseph and his Steward , when the one saith of the cup pretended to be stolne either by Beniamin or his brethren , n Is not this the cup that my Lord drinketh in ; and whereby he diuineth , or coniectureth , what you are ? and the other after to them , q Knew ye not that such an one as I am r can certainely diuine ? or , take some course as certainely to discouer your theenery , as if either I dealt with Diuiners or were such an one my selfe ? So it hath beene an vsuall practise with sundry nations , to seeke by such courses to try or discouer persons suspected or guiltie of some crime . For 1 so were the auncient Frislanders accustomed to trie such as were suspected of or charged with manslaugter hauing offered to purge themselues by oath : and 2 the French of old time were wont to vse the like triall with persons apprehended vpon suspition of theft , where some grounds were of presumption , but pregnant proofes failed . Yea 3 so Marcian a Nestorian Abbot would needs haue Lots cast , 4 after the example of the Apostles forsooth , betweene his hereticall Monkes and the orthodox Bishops , to be thereby informed whether of them held the truth : which being cast , saith the story , it went with the Bishops , whereupon he and his Monkes , the most of them , came home vnto them . 5 And so lastly in our English Writers wee read that one Peter of T●loose being accused of heresie , and hauing denied it vpon his oath , one of those that stood by for the triall of the truth of his oath 6 opened sodainely at aduenture the booke that he had sworne vpon , wherein the first wordes he lighted on were those of the Deuill to our Sauiour , 7 What haue we to doe with thee , thou Son of God , Iesus ? Which , saith the reporter of it , sorted well with such an Heretike , who indeed hath nothing to doe with Christ. But of this manner of booke Lotery we shall entreat further 8 hereafter . For the thing it selfe , it is too too common among vs euen to this day , s by Lot to make enquiry after theeues , and for things stolne or lost , some vsing t an holow key and a booke , some * an axe and an helue , some u a fiue and a paire of sheeres or other like toies , and some repeating 1 part of a Psalm , others abusing the name of x some Saints ; of which practise well saith y that reuerend Prelate before oft alleadged , that the Deuill whom such Persons as vse it , gratifie by this their Sorcery , and who also produced z Scripture and 2 Saints names to as good purpose as they doe , hath 3 sifted them to the bran and scarce left a graine of good Christianitie in them : and the lawes both a Canon and b Ciuill condemne it . § 7. Now further Lots Extraordinarie haue sometime beene vsed as for the discouery of some hidden matter past or present , so for the presaging or foretelling of some future euent , thereby to direct men what course to take in their affaires , or what successe they might therein expect . So that c as the former extraordinary Lots were partly diuisory and partly diuinatorie , so these latter are partly consultory and partly diuinatory , being vsed partly for consultation and partly for diuination , or for consultation by way of diuination . For to diuide ought by Lot barely is ordinarie , and maketh a Lot meerely diuisory : but to diuide or share out ought by Lot , expecting to haue the diuision by Lot made exactly and precisely according to the right of the thing diuided in regard of those among whom it is diuided , or according to the truth of some thing that is thereby enquired into , is extraordinary and maketh it a diuinatory Lot. Againe to distribute offices by Lot barely , as to designe thereby who shall haue this place who that place , or who be admitted and who excluded , is ordinary and but diuisory ; but to expect that God should thereby reueale whom hee deemeth fit or vnfit , or whom he hath fore-assigned to any office , is extraordinarie and diuinatory . And so here to determine by Lot what course a man shal take of two equally and indifferently propounded , is ordinary , and maketh a Lot meerely diuisory ; or if consultory , but improperly so tearmed : but to enquire or determine by it what course is best to take as likely to proue luckiest and most successefull , is extraordinarie , and maketh a Lot diuinatorie and consultorie properly so tearmed . Now to this purpose are Lots found vsed , either where the attempt it selfe is questioned , or where the attempt and busines it selfe is resolued , but the circumstances of time place and person are yet vndetermined . First where the attempt it selfe is not fully resolued on . As d where Ionathan and his armour-bearer agree to shew themselues to a garrison of the Philistines , who if vpon discouery of them they should will them to stay till they come to them , they would then stay their attempt and not proceede on with it ; but if they should call them to come vp to them , they would go on in their attempt , taking that as a signe that God would giue them victory against them . Which when they had accordingly made triall of , and the Philistines inuited them to come vp vnto them , they clambered vp the rocke on their hands and their feete to them , and GOD discomfited the Philistines that they fled before them , and they slew a twentie of them within compasse of an aker of ground . It was not e a coniecturing of the mindes or courage of their aduersaries by their answere , as some of the Rabbines haue supposed , but g a signe that Ionathan set himselfe , much like f that of Eliezer Abrahams man before mentioned , whereby he minded to discouer whether God were pleased to further and giue successe to them in that enterprise or no. § 8. Secondly Lots haue beene thus vsed where the attempt or busines it selfe hath beene resolued on ; but the circumstances of time , place , or persons haue beene vndetermined . Sometime they are found vsed where the persons against whom the attempt should be giuen are vndetermined , and question being of twaine or more , it is decided by Lot , which of them shall bee first dealt withall . Thus it is said of the King of Babel Nebuchadnezar , that h he should stand at the head of a crosse-way where two turnings were , the one leading toward Iury and Ierusalem , the other toward Ammon and Rabba their head City : there he should consult with his Diuines , that is , his Soothsaiers or Sorcerers ; and among other courses , beside inspection of the liuer and entrailes of beasts sacrificed , ( a practise among the Heathen likewise much vsed ) thereby to coniecture what successe he should haue ; hee should draw i Lots also to trie which way were best for him to take , whether to bend his forces in the first place against Ammon or against Iuda , against Ierusalem or against Rabba : and the Lot in his right hand should come forth for Ierusalem ; God in his secret prouidence so disposing it , as he fore-telleth by the Prophet , for the deserued destruction of his owne rebellious people . Now this diuination of theirs was performed and practised , as some thinke , * by mingling of arowes with seuerall inscriptions , which being first secretly shuffled were after openly drawne out : as others thinke , by k casting vp of a rod or l shooting of an arow as directly as could be plum vpward into the aire , obseruing on which side it lighted when it came downe : ( m the clause that both build on is somewhat ambiguous , and by diuers e others turned otherwaies : ) as others againe thinke , f by stones with inscriptions or markes on them , the one for Ierusalem , the other for Rabba : which is not altogether vnlikely . Howsoeuer it were , it is apparent by the place , that some kinde of Lotery or other was vsed in that consultation of his , and therein Authors all agree . The like course may be thought to haue beene vsed also g by Senacherib King of Assur : howbeit the one tooke not the same effect with the other , because it pleased not God to grant that successe to the one , that hee thought good to vouchsafe the other . Sometime againe are Lots vsed where all other circumstances are resolued on , and the time onely vndetermined . Thus ●hen h Haman had resolued to doe what he could for the destroying and rooting out of the whole Iewish nation , he caused Lots to be cast for the day and the time ; that is , by Lot he made enquiry what time would be fittest and most fortunate for the enterprising or executing of that his exploite . And the Lots being cast in the first month Nisan about our March from day to day and from month to month , fell out vpon Adar the twelfth Month much about our February , neere vpon a twelue-month betweene ; i what time it fell out contrarie to Hamans expectation , and to that successe that his Sorcerers had by their sorceries promised him : As the like delay vpon the like ground was a meane k to saue a noble Romane in the enemies hands ; and l gaue Caesar a famous victorie against the Germanes when they looked to haue had the like against him . Which custome the auncient 1 Frislanders are reported also to haue ordinarily vsed ; and 2 that a certaine Christian Bishop with diuers his Disciples being oft put vpon it , the casting Lot neuer lighted either vpon him , or vpon any of his companie , saue one alone , who by that meanes was made a Martyr . § 9. m This kinde of diuination was very common and vsuall among the Heathen ; whose Idoles also vsed to giue their answeres oft times n by Lot. Whence it came to passe that their o Oracles were in generall called Sortes or Lots , though giuen many of them otherwise ; and their Wisards or Soothsaiers were called p Sortilegi or Sortiarij ; which name of Sorcerers and q Sorcery we likewise now giue generally to Witches and Wit chery of all kindes ▪ The meanes and manner of their performance thereof were manifold ; as were also the matters and affaires wherein they made vse of it . For the Sclauonians , as the r Iewish Rabbines write of them , vsed to pill a sticke or a greene-peice of wood on the one side leauing the barke on the other side , and then casting it vp into the aire , by it to coniecture of the good or bad successe of their busines intended , as it lighted with the barke or the bare side of it vpward . Not altogether vnlike that which is reported s of the Chinois , that they vse to the like purpose two stickes tied together with a string of some length , on the one side flat , and round on the other ; which stickes if they light and lye both alike on the flat side , they account it a good signe , if vnalike , an euill signe . As also diuers barbarous people in Germanie are recorded , t some of them by little peices of wood white on the one side & blacke on the other ; and u their women by lines drawne at all aduentures in the Ashes , as they fel out euen or od , and * others by little sticks or sprigs marked with seuerall inscriptions first shuffled together and then solemnely drawne ; the Scythians , some of them x with bundles of wilow-wands ; others of them y with the rinde or barke of the Teil-tree ; and z the Galls with Lots of Veruen-leaues ; to haue vsually presaged in their businesses of seuerall natures what successe they were like to haue . Among other superstitions practises of this kind ( to passe by many ) famous is that example by a diuers diuersly reported , whereby not Valens the Emperour himselfe , as b some haue misreported it , but c some other in his time made inquiri● , who should succeede him in the Empire : which was done , say some , d by an inchanted ring hung by a silken thred in the middest of a basin with an alphabet of letters engrauen round about on the sides of it , which letters the ring struck vpon as it was stirred to and fro ; or as others say , e by letters drawne in the dust with a corne of some graine wheate , or barly , laid on each of them , and a cocke turned in to them to pick vp of them which he would : both herein agree that these foure Greeke letters θ Ε Ο δ were in that order as they here stand , either strucke vpon by the ring , or picked vpon by the Cocke , whereupon they concluded that one Theodorus a noble man of speciall note was the person whom that Oracle of theirs then aimed at : which comming by some meanes or other to the Emperours eare , was occasion not of the death of that Theodore alone , but of many others also whose names began with those letters ; and yet missed he of Theodosius , who afterward did indeed succeed him in the Empire . Of speciall note among the Romanes and so famous that f Carneades vsed to say of them g that he neuer knew Fortune any where so fortunate as there , were the Lots at Praeneste , h whose fabulous originall Tullie reporteth and derideth : they were certaine i o●en pins or the like , with seuerall inscriptions ; which they kept in a box or a che●t wrapped vp seuerally in wooden fillers ; k which Ti●erius , say some , assaying to remoue from thence , when the box or chist was brought to Rome , the Lote were found wanting , and so cont●nued , till the box was brought backe againe to their wonted place of abode . These they vsed to draw as at other times , so of ordinary course at euery New yeares-tide , to fore-tell them what should betide them the yeere following ; l at which time drawne by Domitian the last yeere of his raig●e they are said to haue giuen him an heauy and a bloudy Channce , that which accordingly fell out afterward ; whereas they had euer giuen him light some and luckie ones before . In steed of these woodden-pins or wands , in some other places were dice vsed or m buckle-bones of the same vse with dice. For so among others n at an Oracle of Hercules his in Ach●ia , they vsed to cast dice with certaine markes vpon them ; which according as they lighted , directed them to a Table , wherein they found thereby their Fortunes . And so o at Padua Tiberius willed by a Lot , drawne at an Oracle of Ger●ens , to cast golden dice into a spring there at hand , had the Empire foreshewed him by the fall of the dice affording him the highest Chaunce . § 10 But none , it seemeth was more vsuall both there and else-where then their p booke or verse-Loteries , when q taking a booke of some famous Poet as s Homer or r Vergill , t or of some of the supposed Sibils , they either writ out diuers verses into seuerall scroles and afterward drew of them ; or u opening the booke sodainely tooke that which they first lighted on for an answere to their present doubt or demand . So Adrian is reported 2 by certaine verses of Virgill to haue had his aduancement by Traian to the Empire foretold him : so x Clodius Albinus his stay of further tumult vpon the death of Pertinax , and his victory against the Galls by the like : so Alexander Seuerus y yet a childe his vniuersall Soueraignety by certaine Greeke verses ; confirmed after to him , vsing the like consultation z at the change of his studies , by the like verses of Vergil ; as also 3 by the same againe , when by Heliogabalus laid for , hee sought againe to the same courses to be informed what should then betide him : and so lastly Claudius the latter is said to haue beene informed , a of the iust length of his owne raigne ; b of the short continuance of his brother Quintillus his authoritie ; c of his Nephewes succeeding him in place of supreame gouernment ; and d of their continuance therein for many descents . Now herein was verified what the Psalmist saith of the Iewes , that e being mingled among the Heathen , they learned their superstitions . For this superstitious practise vsed first by the Gentiles , grew after to too common a custome not f among the Iewes and their Rabbines alone , but among Christians also , and those many of them of no very euill note otherwise . For to passe by that popish practise of casting Lots among the Saints for some of them g to bee their speciall Patrones and Protectors to depend principally vpon ; or h to commend themselues or their deare friends vnto in some danger & distresse ; or i to performe their daily seruice vnto ; which though differing from that their manner in circumstance , yet for superstition is with it the same . To passe , I say , by that that may seeme farther off , and to come neerer home ; in steed of Poets workes vsed ( or abused rather ) by Heathen in this kinde , Christians haue done the like by the Bible Gods owne booke , and the seuerall parts of it , k the old and the new Testament , the Epistles and the l Gospels , the m Psalmes and the Prophets . And o hence , ( nor from the Apostles vse of Lots sometime in Ecclesiasticall elections , as n some haue supposed ) sprung that tearme of the Apostles Lots , and of the Lots of the Saints , which we finde in so many p Canons and Constitutions condemned . Thus the Emperour q Andronicus the elder being at jarre with his Nephew and in some doubt what to doe in the busines , had recourse to his Psalter , and by chance lighting on that verse , as the Greeke hath it , r When the God of heauen dis●ineth Kings , they shall be snowed vpon , or ouer-whelmed with snow , in Salmon , he was thereby perswaded to giue way to a reconcilement . Thus s Heraclius the Emperour in his war against the Persians being at a stand , and in doubt of going backe or staying by it , after a three daies publike fast , betaking him to the Gospells , opened vpon a text , which , as hee tooke it , aduised him to winter in Albanie . Thus t Gregorie of Taures reporteth that Morouaus thirsting after his Father Chilpericks royall estate , and hauing receiued an answere from a Witch that gaue him good hope of it ; to make yet further triall of the truth therein , caused the Psalter , the booke of Kings and the Gospells to be laide on Saint Marius shrine , and u after fasting and solemne praier comming to open them , he lighted , little to his comfort , on these words in the first of them , * Because ye haue left the Lord your God , and walked after other Gods , and done euill in his sight , therefore ● hath God deliuered you into the hands of your enemies ; In the second vpon these , as the vulgar Latine hath them ; x But for their deceitfulnesse hast thou laid euils vpon them : Thou hast cast them downe , when they were aduanced : How become they desolate ? they perish for their iniquities ; In the third vpon these ; y Yee know that after two daies the Paschall feast shall be ; and the So●●e of man shall be deliuered vp to bee crucified . Which sayings somewhat sorted with those things that then afterward befell . Yea this Gregorie himselfe ( though z some seeke to excuse him ) was 1 not free from some spice of superstition in this kinde , 2 who vpon report brought him that some of his Clerkes were by one Leudastes apprehended , resorted to his Psalter , and therein lighted on that verse , a He led them out in hope , and they feared not : and their enemies the sea ouer-whelmed : Which he noteth to haue taken in part effect in Leudastes , in great danger shortly after of being vtterly drowned . As also the like course he reporteth ( whereby it may appeare that it was no strange or vnusuall matter euen with the best in those times ) that b Tetricus Bishop of Aruer● and his Clerkes tooke , who hauing laid the bookes of the Prophets , the Apostles , and the Evangelists on the Altar , desired God thereby to shew them what should become of Chram●us then in armes for the crowne ; and that opening the bookes they lighted on the song of the vineyard to be laid wast , in c Esay ; the prophecie of Christs second comming to the sodaine destruction of secure persons , in d Paul ; and the Parable of our Sauiour of the house built on the sand , in e the Gospell . Thus f Peter of Blese sometime Arch-deacon of Bath reporteth of himselfe , that hauing dreamed once or twise of a friend of his , that he saw him inuested as a Byshop , but with omission of some ceremonies , g out of a naturall curiositie hee betooke himselfe to his Psalme-booke by way of Lotery ; wherein the first words that offered themselues to his view were those ; h Moses and Aaron among his Priests . Thus i Saint Theodore , as they stile her , ( if wee may beleeue their reports of her ) hauing by vngodly perswasions yeelded to an adulterous act , repaired to a Priores and k desired from her by an Euangelicall Lotery to know what should become of her ; and thereupon putting her selfe into mans apparell , she ran away from her Husband , and became a professed Monke , and so liued vndiscouered to her dying day . And thus lastly , to make vp this troupe , foolish Saint Fraunces , ( I may well so tearme him , if all be true that l Papists themselues report of him ) m when one Bernard a man of wealth would needes be a follower of his ; aduised him first to consult with God about so weighty a worke ; which he did , saith the story , by repairing with Saint Frances to a Priest , who after Masse ended making a crosse on his Masse-booke , and then opening it at aduentures three seuerall times one after an other , lighted still on n some text or other that tended to that purpose ; whereupon that Bernard , by Saint Francis his aduice , left all , and became one of his followers . As also 1 the same Saint Francis , as they say , reporteth of himselfe that being tempted to haue a booke , which seemed contrary to his vow , that denied him ought but 2 coats and a cord and hose , and ( in case of necessitie onely ) shoes , he resorted for aduice , after praier premised , to the Gospell ; and there lighting on that sentence ; 3 To you it is giuen to know the mysteries of the kingdome of God ; but to others by parables ; hee thereupon concluded that he should doe well enough without bookes , and suffered none of his followers therefore to haue so much as either a Bible or a Breuiary or a 4 Psalter . So that it is not much to be maruelled if other o ordinary persons and ignorant people haue beene caried away with such superstitious fooleries , when we see such Bishops and other learned men addicted vnto them , as were both for knowledge and holines esteemed of the greatest note in their times : Notwithstanding that all such kinds & courses of diuination & Loterie were both by the p Ciuill & q Canon Law , as also by diuers and sundry r Synodicall constitutions from time to time , generally prohibited and condemned . CHAP. XI . Of the vnlawfulnesse of such Lots . § 1. NOw of these extraordinarie and diuinatory Lots before mentioned ( for such all of them were ) some were lawfull , some were vnlawfull ; but none of them are now lawfull . Those were lawfull that were vsed a either by expresse word and warrant from God , as that b vsed by Samuel for the election of Saul ; and c that vsed by Iosuah for the discouery of Achan ; or by speciall instinct of the Spirit of God ; as it is certaine of d that that was vsed by the Apostles for the supplying of Iudas his place ; and it is f probable , yet questionable , ( for g the euent of it proueth not the point , no more then in some h others that haue had the like successe ) of e that vsed by Eliezer Abrahams seruant ; and of i that vsed by Ionathan and his Armor-bearer , paralleled vsually with it : which though approoued in them , yet are k not to be imitated of vs , because they are extraordinary examples , and such as are beside rule ; and therefore are no precedents or paternes to vs , who must walke by ordinarie precepts , not by extraordinary practises . Those were vnlawfull that were done without either , whether the euent were expected from the true God , as in the Lot vsed l by Saul that lighted vpon Ionathan ; or from false Gods , Deuils and Idoles , as in that vsed m by the Philistine Sorcerers and Soothsayers ; that vsed n by the Mariners for the discouery of Ionas ; that vsed o by Nebuchadnezar in way of consultation for the seige of Ierusalem , and that vsed p by Haman for the destruction of the Iewish nation . Of which some tooke effect indeed accordingly , as q Nebuchadnezars Lotery for his iourney and expedition against Iury , God framing the euent of it to his desire , for the effecting of his owne will in the punishment of that people ; and so likewise in those Lots cast r vpon Ionas and s Ionathan : Sometime they tooke not effect , as in t Hamans Lotery for a fit time to destroy the Iewes , where God turned the euent to a cleane contrary issue , and made that day the downefull of him and his , and other the enemies of his people , which the Lot had assigned for their destruction by them . For howsoeuer some u graue Authors sticke not to say , that some of these latter were done by diuine instinct : and it is true indeed that God hath a secret hand and power and prouidence in directing and ordering all proiects and purposes both of good and bad : yet we cannot safely say , that there was such a speciall and immediate instinct , as in some of the one that made their actions warrantable , so in the other whose courses were vnwarrantable in them . And the difference herein is this , that 1 the one speaketh and 2 worketh at randome , as x Caiphas did sometime , y not intending or regarding any such diuine motion or direction , howsoeuer God secretly direct the busines they dea●e in and their actions therein , to such euent as he seeth good himselfe : whereas in that speciall instinct that maketh an act warrantable , the party imployed in it by God knoweth it and vnderstandeth it to bee such , and z concurreth with God as well in will as in worke , as well in intention of his end as in execution of his will. Now the former alone will not serue to iustifie an action , 3 not so much built on it , as accompanied with it ; no more then 4 Gods secret counsell or purpose , his predestination or preordination will acquit the cursed Iewes from sinne in the crucifying of Christ. None of them are at this day lawfull to vs ; neither doe either of those kindes afford vs warrant for the like : the former being a to be admired as maruellous , the latter to be abhorred as superstitious ; and neither of them to be now adaies imitated of vs ; because neither haue wee any such warrant , as the one had ; neither may we doe ought without warrant or against warrant , as the other did . § 2. So that the point we propound concerning these Extraordinarie and Diuinatorie . Lots is this , that b It is not lawfull , ( without expresse warrant or speciall reuelation from God ) to vse Lots , either for the discouery of any hidden truth , or for the foretelling and presaging of any future euent : for the discouery of any hidden truth , as to tell where treasure lieth hid , to discouer a theft , to recouer things lost , and the like : or to foretell things to come , as what fortune in generall a man shall haue , which by fortunebookes is sought into , or what successe he is like to haue in some particular affaires , as in matter of mariage , in going to warre or to sea , iourneying by land , or the like : vnder which head are comprehended all c Consultorie Lots , with the rest therefore alike condemned . For first God himselfe in his word hath expresly forbidden all such kindes of diuination , and this of Sorcery or Lotery ( for d so that word signifieth ) by name among the rest . To passe but lightly by that place in e Leuiticus , though of great and sufficient weight in this point ; wherein God inhibiteth his people to vse Sorcerie , and some other superstitions like it : In the booke of Deuteronomie he reckoneth vp the same amids many other detestable and abominable courses , which practised by the Heathen , whom he then threw out , he prohibiteth his people to haue any dealing withall . f When thou comest , saith he , into the land that the Lord thy God giueth thee , doe not learne to doe after the abominations of those Nations that God casteth out before thee . Let none be found among you , that maketh his son or daughter passe through the fire : a foolish ceremonie , as g many take it , vsed of Heathen to purifie their children and preserue them from perils of spels and witch-craft , as they supposed , by making them passe betweene two fires , or by drawing them hastily through the flame of the fire ; though h others expound it of burning their children in sacrifice to Idoles and Deuills , which in imitation of i the Heathen some idolatrous k Iewes also did : l Or that vseth any kinde of diuination ; for the discouery of hidden truths , or the foretelling of future euents , without the compasse of mans naturall skill : There is m the generall , the seuerall sorts whereof after ensue , this particular that we purposely deale with among the rest , and of the same nature and stampe therefore with the rest . But let vs view the particulars . The first of them is n a o Regarder or p Obseruer of times : one ●hat vseth such obseruation of times as hath no ground in nature , q accounting some daies luckie and some vnluckie or dismall daies , as our common Almanack-makers doe , and as other superstitious people , that haue an idle conceipt of Childermas-day , as they tearme it , as an vnluckie day to vndertake ought on all that yeere , and the like : though some expound it r of jugling , or deceiuing of the sight by casting a mist before mens eyes . The second is s a Sorcerer , or a t Coniecturer ; one that u by casting of Lots , as * Haman did ; or x by drawing arowes out of a quiuer , as y some thinke the King of Babel did ; or z by a siue , as the Gentiles had wont to doe , and it is 1 a by-word in their bookes , and as many superstitious ones among vs yet doe ; or a by throwing of dice 2 or stones or bones ; or b by opening of bookes ; or c by markes and figures made in the dust or in ashes , or the like in writing drawne and done out at aduenture ; or by d stickes , or e leaues shuffled and seuered , or left to the winde ; or f by any other such casuall course vndertaketh to coniecture and guesse at things hidden and secret . The third is g a Witch ; one that h by hurtfull confections doth mischiefe ; or i by flight and collusion seemeth to alter the nature of the creature , and so to worke miracles ; as those Aegyptian Magitians did , k Iannes and Iambres , and sundry m false Prophets in these latter times vnder the kingdome of Antichrist haue attempted to doe : for to this head rather would such Iuglers be referred then vnto that former . The fourth is n a Charmer or an Inchanter , ( for these two be the same ) one that vseth spels and charmes , or characters and ligatures , o for the inchanting of Serpents , p preuenting of harmes , r staunching of bloud , s asswaging of swellings , and the like ; courses meerely superstitious , and such saith the Heathen man , as t no wise Artist will vse , his cure requiring an other course . The fift is u a Consulter with Spirits or with Familiars : one that dealeth directly and immediately with the Deuill , as the other all deale indirectly with him , or worke mediately from him ; vsing his helpe either to hurt or to heale , to tell or to foretell ought . The sixth is * a Wisard , or a Wise-man , as they tearme him , a Soothsaier , or a Fortune-teller ; one that by x the flight of foules , or y shreiking of birds , z or entrailes of beasts , then which nothing was more vsuall among the Gentiles , professeth to foretell future euents . To which purpose it is reported that when Xerxes had sometime made his armie stay while his Wisards obserued the flight of a foule , a Iew in the troope vnderstanding it , shot the foule starke dead , and then asked how the foule could tell what should befall them , which had it foreknowne what was to befall it selfe , would not haue flowne that way at that time . But to returne to the text . In the last place come d those that aske aduice of the dead : that e go , as the Prophet speaketh , from the liuing to the dead , f consulting with those that raise vp the soules of the deceased , as the Deuill beareth men in hand , and maketh many beleeue . So that all these courses are there ioyned together , as they hang all on one string , and they are all alike prohibited and condemned by God , as being practises that g pollute all that vse them , if not in body , yet h in soule ; and that make them abominable , if not in mans eye , yet in Gods sight . So saith the text expressely . i For all that doe such things are abomination to the Lord thy God : who will k not therefore suffer any of his to do so . What could bee more plainely or pregnantly spoken for the condemning of these courses , and for the remouing of that obiection , which men commonly make ? to wit ; What hurt is there in these things ? What euill is there in a spell or a charme , as long as there is nothing but good words in it ? or what harme can there be , in casting of Lots , or in drawing of cuts , or in pulling an arow out of a quiuer , in holding a siue betweene two hands , making a childe run betweene two fires , breaking a bone betweene twaine , and the like ? Yea but , saith God , these bee courses that I vtterly abhorre , when they are vsed to these ends ; and all that so vse them , or haue dealing with them , by causing such things to be done by others for them , are not abominable onely , but euen abomination it selfe in my sight . That which should be a sufficient argument to vs , to make vs * if we do sincerely loue him , to hate and abhorre them , albeit we could see no hurt or harme at all in them . § 3. But that wee may the better conceiue the cause why God thus forbiddeth and abhorreth these courses : ( for it is not without speciall reason ordinarily that God enioynes or inhibites ought : ) let vs in the next place more particularly consider the manifold euils that are in these practises : whereby it shall euidently appeare , that men make themselues guiltie of Curiosity , of Superstition , of Idolatry , of Presumption , of diabolicall Impiety , and of high Treason against Gods maiesty . First of l Curiosity : For it is a point of vaine , yea of m impious Curiosity to enquire into those things that God hath concealed and kept in his owne power : in which regard therefore n our Sauiour reproueth his Disciples when euen by lawfull meanes they enquired into things of that nature ; as also o he rebuked Peter by name for being ouer inquisitiue in that kinde . But where God hath denied men ordinarie meanes of discouery , there doth he reserue and keepe things in his owne power ; concerning which therefore that rule of Gods Spirit holdeth , p Things concealed belong to God , things reuealed to vs. So that though they be things that concerne vs , and might be of some vse to vs , if by ordinary meanes and direct courses we could come to discouer them ; yet when God hath either so concealed , or suffered them so to be concealed from vs , that by ordinary courses they cannot be discouered , it is not lawfull for vs to seeke to come to notice of them by extraordinary meanes ; ( no more then it was for our Sauiour Christ as he was man , and q made for vs vnder the Law , r to seeke to his Father to haue stones turned into bread , when food failed him : ) but s we must be content with the good pleasure of God , and rest satisfied with so much as by lawful meanes may be knowne , vnlesse we will make our selues t guiltie of vnlawfull Curiositie . And in this regard are the Arts that tend hereunto called u Curious Arts ; the bookes whereof the good Christians at Ephesus that had professed them before , burnt afterward in token and testimonie of their renunciation and condemnation of them , vpon their conuersion to Christ. Which place of the Euangelist howsoeuer it may bee vnderstoode of * some other curious kind of craft or mysterie tending to the furtherance of Idolatrie : yet x most interpreters , or all generally , expound it of this kinde of curious Arts applied to Diuination ; which ( as Heathen stories also testifie ) were so frequent at Ephesus , and so famous , that the y Spels of Ephesus were become a common by-word . z It was death for any man to looke into the Arke , or 1 but to peepe into the holy of holies . And as it is sinne for a man to search and pry into what God hath concealed ; so to search by such courses as he hath not warranted ; or to search into such things , as it is therefore apparent that he hath concealed and would haue hid from vs , in that he hath taken away all ordinarie meanes of discouery , and offereth not extraordinary meanes of himselfe : which howsoeuer we may accept , yea a wee ought not to refuse , when God offereth and suggesteth them to vs ; for that were to contemne God ; so wee ought not to desire or request at Gods hands , much lesse frame them to our selues , when God shall not see good so to doe ; for that is manifestly to tempt God. b God hath promised his people his Word and c his Spirit to direct them , and to d raise vp Prophets , as occasion shall be from time to time to enstruct them , e in whatsoeuer shall bee necessary or needfull for them to know : so that they shall not neede to seeke to such indirect courses , as can neither probably nor profitably acquaint them with his will , being taken vp beside and against his will. § 4. Secondly such courses make the Vsers of them guilty of f Superstition . For what is Superstition but g to ascribe that to a Creature , or to vse a Creature to that end , which it hath no naturall power and efficacie vnto , or whereunto it is not by any diuine ordinance enabled . But in these cases is a Lot applied vnto that vse , and that vertue ascribed vnto it , which it neither hath by any naturall power of it owne , nor hath receiued by any ordinary ordinance of God , nor can atcheiue by the will or power of the Vser joined with it . For herein is the difference betweene the former Diuisory , and these Diuinatory Lots ; as also betweene those speciall ones vsed at Gods expresse appointment , and these ; in that the former were applied to no other ends then Lots haue power of themselues io●ned with mans will and consent to effect ; the latter likewise to such as they had power to effect by vertue of Gods couenant or appointment ioined with them . For example : a Lot hath a power of it selfe to light vncertainely , and yet certainely in some sort ; vncertainely , because indefinitely , for it is in possibilitie to fall diuers waies : and yet certainly in some sort , because it can light actually but one way alone : this power it hath naturally of it selfe ; but beside this power , from the will of men and their mutuall consent it may receiue further power to arbitrate such things as they haue power to dispose of . But neither hath a Lot any power of it selfe , neither can any man by his owne will , or many men by their mutuall consent giue any such power vnto it as to make it light so that it shall necessarily discouer somewhat that is hidden and secret to them that so vse it : and therefore so to vse it is meere superstition . Againe a Lot may haue power by Gods will and appointment to reueale and discouer some such matter , and it had so in the lawfull Lots extraordinary before mentioned . But in these we now deale with , there is no such appointment or agreement of God betweene vs and him ; and therefore they can not be sure to haue any such power now from him . To make that wee say by instances more euident : Water hath a naturall power to wash and to clense the body , and men may vse it therefore to that end . But to be a h signe and seale of Gods couenant of grace , that it hath not but by i speciall appointment from God , and therefore may not to that end be vsed of any saue * those alone that are in such couenant with God. k Bread likewise hath a naturall power to nourish mans body , and yet not that neither , vnlesse a man receiue it and retaine it and concoct and digest it . But m to be a Type of Christs body , that it hath from his institution onely ; without out which no power or skill of man could make it to be such : else why might not a peice of flesh do as well as a bit of bread ? and n that was once , but now is not , a Type of Christs body , because there was an ordinance then for it , whereas now there is none . Againe o the Samaritan is said to haue washed his neighbours wounds with wine and oyle mixt together . But our Sauiour Christ p cured the Beggar that was borne blinde with clay tempered with spittle , and q anothe● that was both dumbe and deafe too with spittle alone . * The one hath warrant to be vsed still , because it had and hath still such power from the nature of the creature ; and therefore it is not superstitious : whereas the other can not with any good warrant be now vsed , because it had his power then not from the nature of the creature , but from the speciall will and pleasure of the Creator ; which power therefore ceasing with his pleasure then , to vse the creature now to that purpose were meerely superstitious . In like manner here to vse a Lot vnto that which of it selfe it hath a naturall power vnto , or by humane helpe it may haue power to effect , is not in that regard vnlawfull : But for a man to attempt to doe that by a Lot , which neither by any naturall faculty , nor by any humane institution it hath power to performe , where there is no ordinance of God enabling it , is meere superstition . § 5. Thirdly those that thus vse Lotery stand guilty of Idolatry . For what is it but Idolatrie to ascribe that to the Creature that is proper to the Creator ? But r in such cases is that ascribed to the creature that is proper to the Creator , namely s to foretell tell things future without the causes or grounds or naturall signes of them , such as the Lot whereby they are foretold hath no connexion or congruity at all with . For t whereas wee sorted Euents before into three rankes ; some necessarie , that keepe in a constant course naturally ; some contingent and not casuall , that fall out for the most part alike , though they vary now and then ; some Contingent and Casuall , that are altogether vncertaine , as the causes also are , whereupon they depend : The first sort , as the Eclipses of the Sunne and Moone may be certainely foreknowne and foretold , because the causes of them are constant and certainely knowne of vs ; the second sort also , as disease and death in some cases may with some good probability be preconiectured and guessed at by those that are well seene and experienced in the signes and causes of either : but the third sort depending vpon causes vtterly vncertaine and vnknowne vnto vs , cannot be foreseene or foreknowne , and therefore not foretold certainly but by God himselfe alone . And u in this third sort of Euents alone is this kinde of Lot conuersant , which no wit or skill of man is able to foredetermine or foresee . This kinde therefore of Lot Diuinatory and Diuination by Lotery is not onely , as the Canon iustly chargeth it , * a step to Idolatry , but euen x a spice also of Idolatry and sacriledge it selfe , robbing God of that that is his proper due , and attributing that vnto the creature that is peculiar to the Creator . § 6. Fourthly such lotting maketh men guilty of presumption against God. For whereas some , it may be , will say : Yea but wee expect not the euent when we vse Lots on this wise from the creature , but from God himselfe the Creator . I answer those that so say : It is impietie and presumption for any to doe so . For what is this but a tempting and a stinting of God ? what is it but a prescribing of God what hee shall doe ? It is not therefore true nor sound that some say , that y men may by Lots require an immediate sentence from God in some cases , so it be done with some cautions ; and z an extraordinary , yea a miraculous hand of God may therein be expected , where humane helpes faile : as if it were * then only vnlawfull for men to vse Lots in this manner , when there is no necessitie vrging and enforcing them thereunto . For , to argue from a that which one of those Authors himselfe laieth for a ground of his opinion in this point ; b Where no faith is , the act done cannot be free from sinne . But there can be no faith here ; because no ground or warrant out of Gods word : ( and faith without ground is no faith but a fancie ; it is but a meere presumption where there is no promise : ) God hauing no where promised by such extraordinary courses to worke for vs or relei●e vs either in the one case or in the other . Beside , as the Heathen man sometime said though to an other and an euill purpose , c It is a miserable thing for a man to liue in necessitie ; but there is no necessity at all for any man so to liue : So say I here , It is an hard case for a man to be driuen to that streight , that he must of necessity betake himselfe to such courses : but d there is no necessity at any time that so hee should doe . For what necessitie speake they of that should warrant such a course ? If absolute necessity ; there is none such : For there cannot be any case possibly put , wherein a man is so streightned , that he cannot auoide it , but that of necessity hee must doe it . If conditionall necessity , that either a man must doe it , or he must sustaine damage , yea or hee must die if he doe it not ; yet here is no such necessity as may iustifie such an act . For it is not onely a tempting of God , as some haue described it , e when a man requireth some extraordinary worke of God for his pleasure , or to make triall thereby what God either can or will doe , when there is no need to haue ought done : but for a man to require some extra-ordinary worke of God euen for his profit or his safetie as well as for his pleasure without speciall warrant from God so to doe , is likewise to tempt God : As not to admit it when God offereth it in such case , is to neglect and contemne him : so to require it before hee offer it , is to tempt and to stint him . The Iewes are said to haue tempted and stinted God , not then onely g when they required to be fed with flesh hauing other food sufficient already , but euen then also h when they required to haue water by miracle , what time they were ready to perish for thirst , and had nothing else to drinke . And how much more then is it * a tempting and stinting of God , when we prescribe him to worke thus extraordinarily for vs , for the recouerie of some trifling losse , or the discouerie of a Theife ? § 7. Fiftly this kinde of Lotery or Sorcerie ( for that is the right sense of that tearme ) is no other then plaine Witchery : and we finde them therefore in i Scripture oft coupled together . For can wee thinke that God will be at our commaund to worke for vs vpon our pleasure , and as wee shall appoint him , for the finding of a rag ? No : it is the Deuill indeed , not God , whom wee worke with , when either wee deale so our selues , or make vse of those that deale in such sort . For whence sprang these courses ? or 1 whom were they brought vp by ? as , the finding out of a Theife by a key and a booke , or a paire of sheeres and a fiue ; of foretelling what shall befall a man by Fortune-bookes , or by o pening of a Bible or any other booke at all aduentures , or by throwing of Dice , or by drawing of tickets . Are they any where found reuealed in any word of God ? or were they euer deliuered by any Prophet of God ? or are they grounded on any principles of reason and nature ? or were they learned by any course of naturall and ordinary obseruation ? no such thing at all : but k they haue beene brought into vse onely the most of them , either directly by Satan , or by some lims and instruments of Satan , by blinde , superstitions and ignorant persous , addicted wholy to vanity and to vngodly curiosity . For 2 as for those things indeed that haue some ground in nature either for them or the vse of them , it is not materiall of whose inuention they are : they discouer nothing but what lay hid before in Gods worke , and apply the Creature onely vnto that vse , which God hath indued it with an ordinary power to effect . But for such things as require an extraordinary power either diuine or diabolicall to worke together with them , being not able else of themselues to effect what is required from them , how can we better iudge of such then by the first Broachers and Teachers of them ? Yet to let the Authors and Masters of them passe for the present , & to turne the course of our speech , with a graue Writer , to some one of those that now vse them . l Thou that by lotting professest to tell fortunes , or to finde out a theft or a Theife ; either thou must doe this by miracle , or by nature , or by some euill act : By miracle ( I am sure ) thou darest not say ; for thou art not a likely person that God should worke miracles by : And , by nature , ( I am as sure ) thou canst not say ; for there is no such naturall efficacy in the creature thou vsest . It must needes follow then that that is done that is done by some euill Art , and so consequently by the Deuill the onely Author and ordinary Assister of such Artes. In regard whereof it is truely inferred by all Diuines generally , that m there is at least a secret , if not an open , league and commerce with Satan in the practise of such superstitions , ( which n no Christian ought to haue ) whatsoeuer men may pretend , yea or intend in the vse of them . For as the Apostle telleth the Corinthians that haunted the Heathens idolatrous feasts to please or pleasure their Heathen friends , that albeit in so doing they had no such purpose as to be in league and amity with Idoles or Deuills , yet o that very act of theirs was a kinde of society with either : so here the very vse of these diabolicall courses , though many it may be intend nothing lesse in the vse of them , is no other then a trading and a trafficking with Satan , p which euen in that regard therefore all good Christians ought to abhorre . So then , dost thou make enquiry into such things as God by ordinary courses refuseth to discouer ? thou becommest guilty of Curiosity . Doest thou vse the creature to that purpose that hath no naturall power thereunto ? it is meere Superstition . Doest thou expect the euent of it in that kinde from the Creature that thou vsest in it ? thou committest grosse idolatry : thou makest an Idole of it . Doest thou expect it from Satan ? that is plaine and euident witchery . Or lastly doest thou vse onely such superstitious courses as hee or his lims and instruments haue beene Authors and Broachers of , and which can haue no efficacie of themselues without him and his helpe ? whether thou do expect the euent from him or no , euen so also is it no better then Witcherie ; yea it is hainous impiety , and ( which in the last place we now charge it with ) it is high Treason against Gods Maiesty , which hee therefore hath at sundry times punished most seuerely . § 8. For the further yet , and fuller manifestation whereof , let it be considered , that there are in this world q two aduerse powers , and two contrarie kingdomes ; the one of light , the other of darkenesse ; the one of God the Creator , the other of the Deuill his Aduersary ; who for that cause is called the r God of this word , that is , s of the wicked of the world , because they place him in the roome of God by following and obeying him rather then GOD. Now so opposite are these two powers and parties either to other , that t he can not be a subiect of the one that belongeth to the other ; and he falleth from , and rebelleth against the one , that flieth or seeketh to , or hath ought to doe with the other . As therefore when a Prince shall haue proclaimed open war against some foraine foe , or rather when he shall haue proclaimed some one of his Subiects a Rebell and a Traitor , yea such an one as hee will neuer vouchsafe to pardon , or receiue to grace or mercie againe , and shall thereupon haue prohibited and forbidden any of his other Subiects to resort vnto him or to haue any commerce with him , or with any of those that follow him and fight vnder his colours , yea shall haue taken a corporall oath of each of them to that purpose ; if any of his people now , notwithstanding this charge publikely giuen , and oath solemnely taken to the contrary , shall resort to such an one , and haue entercourse with him , either directly or indirectly , with himselfe in person , or with those that shall deale betweene him and them , shall hee not vndoubtedly be held guiltie for so doing of periury and disloyalty and high treason against his Soueraigne , and accordingly suffer , and that deseruedly , as a periured person , and as a Rebell and Traitor to his Prince ? In like manner then here , our Soueraigne LORD and Maker hauing u proclaimed open war , as I may so say , against Satan , yea eternall hostility without hope of reconcilement , hauing pronounced him a Rebell & a Rebell irrecouerable , 1 such an one as he will neuer receiue againe on any tearmes whatsoeuer , and therefore streightly charged and bound all his Subiects and seruants by x a solemne oath vnder paine and perill of his perpetuall displeasure , neuer to haue any dealing , either directly or indirectly , either with him or with those that associate themselues vnto him , either by seeking to him immediately , or by vsing such courses 2 as he hath beene the Author and Aduiser of , and doe require his helping hand ; if any of Gods people now shall be found faulty in any of the premisses , must not such a one needes be held guilty of periury and disloialtie and high treason against Gods Maiesty , and looke to suffer accordingly as a Breaker of his oath , as a Violator of his vow , as a Forsaker of God and Christian religion , and a Follower of Satan and his accursed faction ? Beside if when a Prince shall haue disgraced or amerced one of his Nobles or other Subiects , and depriued him of goods or dignity for some offence vpon some displeasure , or ( as it may be ) but to try how he will take it , and what course he will take in it ; if the party so vsed by his Prince shall repaire to such a Rebell to seeke helpe against his Prince at his hands , and by his aide to recouer such losses and damages as at his Soueraignes hands he hath sustained , could his Soueraigne choose but take such an act exceedingly euill ? yea were it not the next way to mooue his Soueraigne to deale in like manner with him , as he had done before with the other , whom he seeketh to for succour ; not onely to proclaime him a Rebell and a Traitor , but euen to deny him all hope of grace or fauour againe ? Now Christian men know well all , ( or at least they should know ; and cannot but know , if they haue read and obserued ought in Gods word ) that there is y no euill befalleth any man in the world , be it losse of life , or health , or goods , or good name , ( by what meanes so euer it be effected , or by what persons soeuer inflicted ) but it commeth from God , z either 3 for the exercise and triall of his obedience and patience , or as 4 a punishment iustly laid vpon him for his sinne . If any man then when hee sustaineth losse or damage some way in his person or in his worldly estate , ( which must needes bee acknowledged to come so to passe by the holy permission and iust iudgement of God , ) shall seeke vnto the Deuill Gods vtter and professed enemy , or his wicked and wretched Factors for helpe and releife , for the recouery of his losses , or for the discouery of the party by whose meanes he susteineth them , as if a he meant to make triall what the Deuill in Hell will doe for him , when the God of Heauen hath afflicted him , or refuseth to releeue him ; how can it but exasperate the wrath of God against such a partie as shall set so light by him , as that for so small a trifle he is so ready to forsake him , and to resort to an enemie , whom he is known to hate so extremely ? Yea how a meaner man would take it , any one that hath tenants , or children , or seruants , if some one of them that depend on him or belong to him , should vpon some hard vsage of him , or because he refuseth presently to right and releeue him , when he may , in some wrongs that he hath sustained at some enemies hand , or by meanes of a bad neighbour , betake himselfe instantly to his deadly and irreconcileable enemie , one that he knoweth his Land-Lord , or Father , or Master cannot endure or abide of all men in the world ; how offensiue , I say , such a course would be vnto any euen the meanest of vs , I may well leaue to each ones particular heart to determine . And can wee thinke or hope then that God will take it better at our hands , ( God , I say , whom we wholly depend vpon , and who hath gratiously promised b to right all our wrongs , and not to c discouer onely , but d take vengeance vpon all our wrong-doers , if we will stay but e his time ) when we deale with him in the same sort ? and that when he hath so often , so expresly , so straitly forbidden vs so to doe , enacted grieuous penalties against all offendors in that kinde , and inflicted fearfull punishments vpon the transgressors . § 9. The prohibitions some of them we saw before what they were : consider wee further now the fearfull penalties and comminations annexed vnto them , together with some examples wherein God hath made the same good . As God therefore hath streightly forbidden such courses , so hee hath set a penaltie of death on the practise or vse of them . f Thou shalt not , saith he , suffer a Witch to liue : where by name also he mentioneth the g woman Witch ; ( for so the word is in the originall ) h partly because i women are more prone vsually to offend in that kinde ; and partly also to shew that no infirmitie or weaknesse ( k the woman being the weaker ) shall serue to priuiledge or to excuse any whatsoeuer in that case . Yea further l else-where enacting lawes against capitall crimes , and mentioning many such onely as he would haue punished by death , as m idolatry , n adultery , o incest , p Sodomie , and q such like , sinnes so horrible and vnnaturall as they are not almost to be named ; s next after Idolatry , to shew the hainousnesse of t the sin by the neighbourhood of it , and betweene it and u Adultery , he placeth this sin of r Witchery ; which he s reiterateth also againe in the conclusion of that sanction , ( because * that which commeth last , is wont to sticke best in mind ) wherein he includeth them all also within compasse of the former constitution , that seeke vnto the Witch or the Wisard , as well as the Witch or Wisard him or her selfe . But let vs weigh the words themselues a little . x Whosoeuer man or woman shall haue a familiar spirite , or shall be a Wisard , let them die the death ; their bloud be vpon them : or they deserue well to die ; y they are the cause of their own death . And again , z If any turn aside after such as worke with Spirits , or Wisards , to go a whooring after them , I will set my face against that person , and will cut him of from among his people . Where obserue we how God saith that not onely Witches and Wizards , but such also as seeke to them , doe turne aside and go from him , and that euen they also commit spirituall whoredome or adultery , that is , idolatry , in making the Deuill their God , while they seeke to him in a manner for helpe against God , or for helpe at least where God refuseth to helpe them : And therefore threatneth he euen these as well as the former , that hee will set his face ( or his 2 wrathfull countenance ) against them : ( a fearefull thing for God in anger a to turne his face away from one ; much more fearefull for him in anger b to set his face full against one ) that hee will set himselfe against them , as they set themselues against him ; and both cut them of by temporall death through the Magistrate c his Ministers hand here , as also d seuer and sequester them to their eternall perdition from the society of his Saints in heauen for euer hereafter : or , as e before he had said of some Idolaters , and the like f else-where of other Transgressors , that though men and Magistrates should winke at and neglect such , yet he himselfe will take vengeance for it both on them and theirs . § 10. But some , it may be , will not sticke either to say or to suppose , that g many things in this kind are spoken but to terrifie men onely ; and that God notwithstanding , being a good and a gracious God , will be better then his word , and not so fierce in execution as he seemeth seuere in the sanction . That wee may see therefore that Gods threatnings and comminations in this kinde are h not idle or formall , words of course onely ; consider we lastly some examples of the fiercenesse of Gods wrath against sundry persons and people that haue beene faultie this way . And to beginne with the Canaanites , and those other nations whom God cast out before the Hebrewes ; God himselfe propoundeth their example , and the example of his wrath and indignation agai nst them , in dehorting his people from these practises . i Be thou vpright , saith he , with the Lord thy God ; and take not such abominable courses as these Nations doe , whom the Lord expelleth before thee to place thee in their roomes : as implying that wee walke not vprightly with God , wee are not sincere and entire with him , but as k the Israelites sometime halted betweene God and Baal , l so we halt betweene God and Belial , between God and Beelzebub , when we vse courses of this kinde . m For the nations whom thou succeedest , giue eare to Diuiners , Astrologers , Witches , Sorcerers , Wisards , Charmers , Coniurers , Necroman●ers ; ( for n all these abominations had he formerly recited as vsuall among them : ) o and because of these abominations doth the Lord cast them out before thee : as implying , what he saith else-where in an other case , that they must looke for the like if they be found alike faulty ; to wit , p that their Land it should spew them out , as it had spewed those out , that were before them in it . And surely , if God destroied those Gentiles , not for doing these things themselues so much , as for hearkning to those that dealt in them , as he q there saith ; if he destroyed those Gentiles , I say , for so doing , that had neuer these lawes giuen them , but the generall light and r law of nature alone to direct them ; how much more iustly may he destroy those , that after his will so particularly , so precisely , so expressely reuealed to them in this point , shall notwithstanding make no conscience of forbearing such practises , as appeare plainely to bee so offensiue to God , and may proue so preiudiciall to themselues . § 11. But God , it may bee , though hee be so sharpe to others , yet with his owne will not deale so rigorously , though they be this way faulty . Nothing lesse : As for these practises he destroied those Heathens ; so he spared not his owne people when they tooke the like courses : his iudgements inflicted vpon them remaine vpon record , as well on Prince as people , yea vpon the whole body , euen on both of them together for sins of this nature . Where consider we the Examples , first of two Kings ; then of two Kingdomes and States . The one of s Ahazias , who for sending to Beelzebub the Idoll of Acc●ron to enquire whether he should rise and recouer againe , lying then sicke and sore bruised with a fall ; as if there had beene no God for him to aduise with in Israell ; hath this answere returned him from the true God , whom he should haue sent vnto , by Elias his Minister , meeting by the way with the Kings Messengers , that therefore hee should not rise againe from his sicke-bed that he was laid on , but should assuredly die . The other of Saul , of whom this is noted as the maine cause of his ouerthrow : t Thus died Saul for his sinne , whereby he sinned against God , in that he regarded not his word ; and in that hee sought to , and asked aduice of one that had a familiar , and asked not of the Lord : and therefore the Lord slew him , and turned the Kingdome to Dauid . Where are two sinnes especially pointed out as the principall causes of Sauls downefall : the former whereof is said else-where to be u as Witchery and Idolatry ; the latter was * Witchery and Idolatry indeed . And yet was Sauls case more excusable , then the case of the most is that vse the like practises among vs. For hee had not lost some sory trifle , and desired to know what was become of it : but x he stood in icopardie of loosing life and li●ing , crowne and kingdome ; and he had tried all the courses hee could whereby he might be resolued of the issue of it , ere hee repaired to the Witch . For it is said , y He asked aduice of God , and God would giue him no answere , neither by Vision , nor Prophet , nor by Vrim and Thummim . And how is it said then , may some say , that z hee asked not aduice of him ? But the Holy Ghost accounteth it as good as no asking , when God refusing to reueale things by lawfull meanes , men rest not therein , but seeke to come to the knowledge of them by such courses as God would neuer counsel or aduise them vnto . Againe 1 his request to the Witch was to haue a word or two with Samuel onely ; not with the Deuill , but with a good Prophet of God lately deceased : neither did he suppose it to be the Deuill that he talked or dealt with ; for a he tooke him that he saw to be Samuel , though indeed b hee mistooke him . And yet for this practise of his principally , saith the Spirit of God expressely , that the Lord deseruedly depriued him both of scepter and life . Adde we vnto these two Kings , two whole States , two entire Kingdomes ; the Kingdome of Israel , that of the ten Tribes , and the Kingdome of Iuda consisting of the other two Tribes . The Kingdome of Israel was first destroied vnder Hoshea . And what was the cause thereof ? Other sinnes indeed withall , but these sinnes among others by name expressed in precise tearmes , c Diuination and Sorcery ; which enormitie withall is there branded with this marke , that it is d a selling of a mans selfe to sinne , and to encense Gods wrath against himselfe . Againe for the destruction of the Kingdome of Iuda begunne vnder Iechonias , and consummate vnder Zedekias ; God determineth to destroy Iuda , as hee had done the ten Tribes : And what is the cause of it ? this is still inculcated as the principall , e the sinnes of Manasses . And what were his sinnes , ( amiddes many other indeed ) but f Witchery and Sorcery ? Yea left any should surmise that his oppressions and murthers were rather the maine cause of all those miseries that befell that State , because g in some places there is speciall mention made of them ; the Holy Ghost therefore in the story of Manasses h commeth in with them afterward as a by-matter , i making the other the maine cause , for which God would stretch over Ierusalem the line of Samaria , and the leuell of Ahabs house , and doe with that famous City , as a man doth with a dish , that he wipeth , and whelmeth vpside downe when he hath done with it : and so ascribeth not his fall onely , but the ruine of the whole State to Idolatry , and Sorcery , and sins of that sort . § 12. To draw all to an head then , and so to conclude this last argument : Seeing that God hath restrained vs of all resort vnto Satan , and wee our selues in our Baptisme haue renounced all kinde of dealing with the Deuill ; wee breake our faith solemnely plighted to God , and make our selues guilty of rebellion and high treason against God , whensoeuer by these courses we seeke to him and aske aduice of him , whether we beleeue and trust in him or no. Againe seeing that the sinne of Witchcraft ( and this Sorcery is one kinde of it ) is so hainous and so capitall a crime that God commandeth the Witch to be put to death , whether she helpe or hurt , euen for this cause because she is a Witch and dealeth by the Deuil , and we our selues in our owne conscience cannot but condemne such kinde of people , as those of whom , no lesse truely then vsually , wee are wont to say , that they haue sold themselues and their soules to Satan ; then surely it must needes be a most damnable and detestable practise in vs , though there were no further sinne on our part then so , to imploy any , or to vse the imployment of any in such actions , as we know that they hazard the casting away of their soules in them . We might as well make vse of some swaggering Cutter to reuenge vs by murther on one that hath wronged vs ; or procure some Knight of the post to periure himselfe for the recouery of a iust debt vniustly denied vs ; or hire some light Huswife to entice a man to lewdnesse and to play the Whore with him , as k Dalilah with Sampson , thereby to discouer something that we suspect him to haue wronged vs in . For murther and witch-craft are sinnes alike notorious in Gods eies , who hath therefore assigned l the same penaltie for either . And Sorcery and Periury are very neere of one nature : since by the one a man wilfully casteth his soule into Gods hands ; and by the other he solemnely putteth his soule ouer into the Deuills hands . And Fornication in it selfe simply considered is a farre lesse sinne then this is : as appeareth plainely hereby , in that God hath assigned only m a mulct or a money paiment for the one , but hath appointed a capitall punishment , euen losse of life , for the other . But now more then that , when n God himselfe hath adiudged those to death also that seek vnto such , as well as the parties themselues ; and hath sealed vp his hatred and detestation of such courses , by staying two Kings for them Abazias and Saul , the one by sicknesse , the other by the sword , by his owne sword , by himselfe ; yea not slaying Saul himselfe onely , but rooting out his posterity and cutting the crowne of from him and his ; and further yet by destroying whole Nations and ouerturning whole States for these sinnes , as the Canaanites and those that he cast out before his people , and his owne people themselues too as well as those that he cast out before them , when they tooke the like courses : We cannot but see , if we will not o wilfully winke and shut our eies against the light of Gods truth concerning this point * so cleerely shining forth in his word , how hainous and horrible a sinne this is in Gods sight : and we cannot but tremble to thinke of the heauy wrath of God iustly prouoked and procured by such practises , if we shall know our selues to be any way guilty of such , vnlesse we haue p hardened our hearts against the feare of God , or make doubt of the vndoubted truth of of Gods word : which it were much better for vs now to beleeue the truth of q vnto wise and carefull repentance , then finde true hereafter by dreadfull and wofull experience , when it shall be too late for vs either to beleeue or to repent , to beleeue the truth of the one , or to repent vs of the other . CHAP. XII . An Admonition to auoide these diuining Lots , with Answere to some Arguments alleadged in defence of them : and the Conclusion of the whole . § 1. THese things then well weighed that haue formerly beene deliuered , those come in the first place here to be admonished , that haue beene at any time ouertaken this way , ( not considering , it may be , the greatnesse and grieuousnesse of the sinne ) not to iustifie their euill act , or to sooth vp themselues in it , because , as the Apostle r Paul saith of himselfe , when he blasphemed and persecuted , and s Peter of the Iewes , when they crucified Christ , they did it in ignorance . For t though that may lessen the sinne , yet u it assoileth not the sinner . Neither did the Iewes ignorance cause that * their hands were not wicked that were imployed in that action ; nor Pauls ignorance priuiledge him from being x a prime sinner . Yea if thine ignorance were y not a simple and naked , but a wilfull and affected ignorance , if it were z a companion only , not the cause or occasion of thy sinne , it doth not so much then as once lessen thy sinne ; and therefore thou hast in that regard the more cause to repent . And though it were simple , yet hast thou still cause to repent ; yea if it were simple , thou canst not now but repent thee of thy sinne . For a if thine ignorance were simple , and so the cause of thy sinne , that therefore thou diddest it , because thou knewest it not to be sinne , thou canst not then chuse now comming to see thy sinne , which thou sawest not before , and to know thine offence which thou knewest not before , but bewaile and lament it , be sorry for and repent of it , seeke for pardon and forgiuenesse at the hand of God for it , and be carefull in time to come to auoid the like euils . This if thou doest not ( assure thy selfe ) b Satan hath thee in a snare , thou art entangled in his toile , and it is c by repentance alone that thou canst winde thy selfe out of it . The Deuill holdeth thee fast by the heele , as d he speaketh . And e as the Fowler , hauing the Fowle fast by the one foot , is content to let her haue the libertie of both wings and the whole body besides ; that is enough to giue him the command of the whole : So though thou liue otherwise vnblameably , yet is this one wicked course enough of it selfe to engage thee body and soule vnto Satan ; it is alone sufficient to giue the Deuill title and interest to the whole . In a word , either thou sinnedst ignorantly , or wittingly : if ignorantly , thine ignorance was either simple or affected : if of simple ignorance thou sinnedst , thou canst not but repent , now thou commest to see thy sinne ; if of ignorance affected , thou hast the more cause to repent , because that lesseneth not thy sinne : and if thou sinnedst not of ignorance , but with knowledge , then hast thou yet much more cause to repent , because f that aggrauateth thy sinne : euery way thou hast good and iust cause to repent , because thou canst no way be freed from sinne . § 2. Againe , both such and all other are in the second place to be admonished , that they take heed how they giue way to such superstitious conceits and courses , whereby they shall in this manner enthrall their soules vnto Satan , and incense the wrath of God against themselues ; yea which their owne conscience cannot but tell them , if they deale sincerely with it and it with them , that they are deuillish and abominable , wicked and vnwarrantable . For consider me this seriously with thy selfe ; when some trifle is missing , and thou goest to worke with thy Booke and thy Key , or with thy Sine and thy Sheeres , for the finding of the Theefe ; ( and that it may be , when it is not stolne neither ; but admit it be : ) first doest thou thinke that the Booke and the Key , or the Siue and the Sheeres are either ioyntly or seuerally able to doe ought herein of themselues ? Sure thou canst not be so simple as so to suppose , vnlesse there be as little witin thee as in them . Art thou able thy selfe then to put any such power into them , which they haue not of themselues ? Vndoubtedly thou canst not : it is a thing vtterly out of thy power . What then ? doest thou thinke that God vpon thy fooleries will extraordinarily and miraculously work for thee ? then belike thou imaginest that thou hast a miraculous faith : if thou thinkest thou hast , trie it rather in some better , in some greater matter , in some matter of more moment , as in raising of some one that is at deaths-doore in an instant : or rather , trie it in neither ; thou shouldest but tempt God in either . But suppose thou shouldest trie him , dost thou thinke he would doe it ? And what reason hast thou to imagine , that God should worke extraordinarily for thee more in the one then in the other ? Alike ground and warrant there is for either ; a word of promise for neither . Neither canst thou easily be so sottish , as to suppose that God should doe ought in it ; especially when for the most part there is no solemne seeking to God , howsoeuer there be some abuse of the name , or of the word of God now and then . If neither the thing it selfe then bee able to doe ought of it selfe , nor thou able thy selfe to giue any such power vnto it , nor God haue an hand in it , other then in all actions else whatsoeuer ; what can there be then that doth it ( if ought be done ) but the Deuill , whose aide therefore thou implorest , and whom thou imploiest , yea whom thereby thou shewest that thou trustest in and beleeuest , whatsoeuer thou pretendest ? For diddest thou suppose it to be a vaine and an idle thing , of no certaintie , thou wouldest neuer vse it . Yea diddest thou not beleeue that the Deuill could and would tell thee the truth , thou wouldest neuer resort to him , nor ground ought on his answers ; thou wouldest neuer vse any such trickes of his , nor conclude ought out of the euent of them . So that in truth thy practise sheweth that thou beleeuest and trustest in him , whatsoeuer thou saiest ; and so g thou crossest our Sauiour ; in that whereas he saith that h the Deuill is a Lier and the father of lies , thou supposest , yea and assurest thy selfe that by these meanes hee not onely can , but will and doth tell thee the truth . Thine owne heart therefore , if it doe seriously and sincerely deale with thee , cannot but informe thee , that it is the Deuill thou dealest with , the first Author of all euill , i a Lier and a Murtherer from the beginning : and k what good or gaine , what faith or truth , what helpe or health then can be expected from him ? Oh let not then the wretched desire or loue of things lost , or of any other wealth else what euer it be , much lesse a vaine curiositie and lusting to foreknow and be acquainted with future euents , which God hath reserued to himselfe , preuaile so farre with thee , as to perswade thee to passe the lists and limits that God hath prescribed thee , and to ioyne with Satan by satanicall courses for the satisfying of thine owne worldly and fleshly desires against God. Remember that as l Shimci , when he went to seeke his seruant that was fled away from him , going beyond the bounds set him by Salomon , he went to his owne end : so when by such courses thou seekest to recouer thy losses , thou runnest vpon thine owne ruine , thou drawest destruction vpon thy selfe . As m it is said truly of those , that in sicknesse , either directly or by vse of indirect courses , seeke to Satan for health , that they are strangely and strongly deluded by the Deuill , when they thinke him willing to helpe them , who is ready rather to destroy them , yea n who would doe it vndoubtedly , if hee had his owne will : and if there be ought done for them in that kinde , it is not done in Gods name , but in the Deuils name ; and better were it for them to be sicke still , then to be helpt or healed in that sort : o If the Deuill doe ought for them at their desire , he healeth out the body to slay the soule ; yea he healeth the body temporally , that hee may slay soule and body both eternally ; and p accursed is that bodily health that is bought with so deare a price as is the bloud and death of the soule . So here the Deuill for the most part doth but delude men , in promising them that which he seldome performeth ; and many times casting them into further losses , in steede of helping them to regaine and recouer the former : Or if he doe helpe thee to thy gold or thy garment againe ; yet is it dearely bought , that is gotten againe in that sort : he helpeth thee , it may be , to thy gold or garment againe , to get and gaine from thee both body and soule : and thou by recouering it , yea by seeking so to recouer it , sellest him thy soule for it . Now , q as our Sauiour saith , Is not the soule better then treasure ; and the body then apparell ? And wilt thou then , against euen the Deuils owne Prouerbe , r skin for skin ; but all that a man hath , will he giue to saue his soule ; wilt thou giue the one for the other , the better for the worse ? * What , saith our Sauiour , shall it auaile a man to winne the whole world , and loose his owne soule ? much more then here , s what shall it auaile a man to gaine his garment , and cast away his body that should weare it ; to regaine his gold , and cast away his body that should vse it , yea to cast away his soule that may doe well enough without the body , whereas the body cannot possibly doe well without it ? Rather , as the same our Sauiour saith t in an other case , if thy coate bee gone , let gowne go after ; choose rather to lose both , the one after the other , then by such courses as these are to seeke to regaine either . u Better it is , saith our Sauiour , to go halt into heauen , then to go with two legges whole to hell : and better it is to go naked or thin-clad into heauen , then to go cloathed or well-appareled to hell ; without money to heauen , then with mony to hell : better want meate and money , then receiue either from Satan ; better lose cloathes and coine , then recouer either by Satan , or compasse either by any Satanicall course whatsoeuer . And surely , little loue shew wee , that we beare vnto God , when for such trifles as these are , we stick not thus to displease him : we cleaue nothing fast or close vnto him , when euen a twined thred , as we say , will thus pull vs away from him , and draw vs out of his way that hee hath prescribed vs. Let vs rather therefore in the feare of God , and as we regard our owne good , put far from vs such practises ; and not forbeare them onely , but euen abhorre them , defie and detest them , not in word onely , but in deed , not in tongue only , but in truth : that so * our hearts may be sincere and entire with God , not diuided betweene God and Satan ; our heads and braines busied about x searching out the holy and acceptable will of God , not about curious inquiries into such y secrets as the wisedome of God hath hid from our eyes ; z our hands imploied only in the good workes of God , not in the workes of that wicked one , 1 which he came to dissolue and destroy in those that be his : and 2 our feete lastly walking in the straight-waies of Gods word , that leade to life and saluation , and not in Satans crooked and blinde by-paths , that tend to death and destruction . § 3. An idle Obiection or two would be answered , and all were at an end . a In these courses therefore , say some , there are many good words vsed , yea euen Scripture it selfe oft : and then how can they be but good ? at least how can they be so bad , as you seeme to say of them ? Augustine indeed , as b some other haue well obserued , is in this regard ouer-fauorable to some of these and the like courses , when c hee wisheth that men would rather make Lots of the leaues of the Gospell , then runne directly to enquire and aske aduice of the Deuill : and d some , as I shewed e before of no very euill note haue beene ouer-taken that way . Yet both f he himselfe misliketh it ; and g the auncient Canons haue not without good ground and warrant condemned it , that Gods holy Oracles should be vsed to such idle vanities , and applied to such superstitious vses as these are . Holy things may be abused as well as prophane . h The Deuill produced Scripture to perswade our Sauiour to sinne . And the Gentiles sacrifices that they offered to Idoles , and i in them to Deuils , were the same in substance with those that the Iewes offered to Iehoua . k The holinesse of the thing vsed excuseth not the abuse of it ; which is rather the more hainous , the holier the thing is . § 4. Yea but , lastly will some say , l these obseruations oft fall out aright ; and the euent of them is according to the truth of the thing enquired into by them . For was it not so in many of the examples before mentioned ? Did not the Lot light right m vpon Ionas , and n vpon Ionathan ? Did not the o Philistine and the p Babylonian Loteries answere the expectation of those by whom they were vsed ? Yea we haue found , may some say , by our owne experience , that in ordinary practise they oft proue true . To this I answere : First , * they marke when they proue true , but not how oft they proue false ; as the Philosopher saith of dreames , that q they seldome proue true , and yet many men trust in them , because they marke those onely that so proue . And as one saith of reliques and monuments hung vp by such as had made vowes to our Lady ( as they tearme her , ) and were deliuered being in danger and distresse , that there were many indeed of them ; but 1 there were no reliques of those that had made the like vowes and were not deliuered , but were drowned or perished otherwise : which yet would be many more , if they were to be seene . So here a few euents are scored vp and recorded that haue falne out aright , whereas r many more , ten or twenty for one , had they beene obserued , might haue beene registred , that haue falne out cleane otherwise . In the former examples ; s it proued aright with Nebuchadnezar ; but t cleane contrary with Haman . Yea so oft thus fall they out , that , as one of the Auncients well saith , u though they lie but by casualty , they may seeme to doe it of industrie , and of set purpose to tell vntruths . And yet 1 strange and miserable is the blindnesse and madnesse ( as one well obserueth ) of most men , who , whereas in other and better matters they are extreame hard of beleife , and will refuse to giue credit to a certaine truth , though confirmed by infinite and innumerable vndoubted examples , if they can picke out any one singular precedent , wherein it hath falne out otherwise : as for example , tell them x how many haue died euill that liued euill , and that they themselues therefore taking the like courses in their life may iustly looke for the like issue in the end at their death : yet they will nothing regard all that is alleadged in that kinde , as long as they can name one , suppose y the Theife on the Crosse , though he be but one , and that z questionable too ; but let it go for granted ; 2 one , saith hee well , that no man might despaire , and but one , that no man should presume . Whereas , I say , in matters of moment , and that more neerely concerne them , they will reiect a thousand truths for some one vntruth ; or a thousand examples of euents that haue falne out alike and aright , for some one that extraordinarily hath falne out otherwise : in these cases on the other side by one truth they will excuse an hundred vntruths , and for one euent that casually falleth out aright , passe by an hundred , it may be , that ordinarily fall out otherwise . So 3 light of beleife are we in vaine and hurtfull things , and such as we ought rather to distrust : so hard of beleife in good and profitable things , and such as by God wee stand bound to beleeue . § 5. Secondly issue or euent argueth not either the truth and certainety , or the lawfulnesse and warrantablenesse of an action , as euen a Heathen themselues haue seene and obserued . b How many bee there euery where that thriue in sinne and by sinne ? c How many haue beene Conquerors in vniust wars ? d The length of the launce argueth not the equitie of the cause , nor the sharpnes of the swords-edge the lawfulnesse of the course or the quarell . It followeth not that the Beniamites cause was good , or the other Israelites bad , because e in two seuerall battels they beate downe their brethren , and their Aduersaries fell before them . But to come neerer home , take wee * example from the like : How vaine and idle , how friuolous and ridiculous was the Heathens course of Diuination , by opening the bellies of beasts and poaring into their entrailes , by obseruing the voices or the flight of soules , and their feeding or refusing of their food ? in so much that f a graue Authour and one of great authoritie among them had wont to say that hee wondred , how their Wisards and Soothsaiers , that by such courses deluded the common sort of people , could forbeare laughing when they looked one on an other : and g the wiser sort among them did but scoffe and flout at them : one affirming that h These Wisards and Soothsaiers , that can tell what the birds shirpe , and whose wit and wisedome lieth buried in the bellies and bowels of beasts ; may well bee heard , but are in no wise to be hearkned vnto . And another that , i The Marsian Inchanters and Spelmongers , and the common Sacrificers and Bowell-searchers , with the Star-gazers and Figure-casters ; as also the Aegyptian Fortunetellers , and Dreame-readers ; are not worth a button all of them . For that they are not such as haue any diuine Art or skill at all with them : but are either superstitious Wisards , or blinde Buzards , or idle-headed , or adle-brained , or arrant Beggars . That , like fooles as they are , professe to tell other men their fortunes , when they are ignorant of their owne ; and promise to helpe them to hidden hords of gold , whom they beg a grey groate of : which groate , saith he , they may doe well first to take out of that hord , and then returne them the rest . Yet did not these also oftentimes proue true ? yea did they not both proue alike true , both this and that other , when k by Nebuchad●ezar they were both vsed together ? Heathen stories , wee know , are stuft full of the like euents of them : l the obseruations of eight hundred yeeres and vpwards , saith one of their Writers , going most with them . In regard whereof m the argument drawne from the euent to iustifie the act of Eliezer Abrahams se●uant , though it may cary with it some good probabilitie , yet is not of vndoubted certainty . For n the signe that the Philistine Sorcerers set themselues fell out as rightly : and o the Witches Samuel of Endor told Saul much truth , and what shortly after came accordingly to passe . And yet are neither of their courses , by any that I know , iustified . p Reasons and arguments , saith the Heathen man , must be produced for the confirmation of mens courses , not examples of vncertaine and casuall euents . And well : for , as a Noble man of ours saith in a learned and elaborate worke of his of somewhat the like subiect , q Examples which fall out by chance were neuer currant , where the cause is to be iustified by reason : And therefore till a man can as readily produce a certaine ground to make his guesses good , as score vp a register of blinde euents , we may rather commend his lucke then his learning . § 6. Thirdly and lastly when these things proue true and fall out accordingly to the intent and desire or purpose of the Vser , it is t not as r Hierome and s others from him haue well obserued , by the force or from the nature of the thing it selfe that is vsed : and therefore u the argument , saith one well , drawne from the euent is weake and feeble , as mistaking much the ground of the matter , and assigning that for a cause which in very deed is none : like x the superstitious Papists or Idolatrous Heathens conceipt , that ascribed Gods vsuall bounty in blessing the yeere ordinarily with plenty to their idle Processions , ( for y both vsed such , and they were alike idle that both vsed ) because it followed thereupon : or like the practise of z vnskilfull Empirickes , that giuing medicines at aduenture one after an other , when the disease breaketh away by other meanes or of it selfe , ascribe the cure to the medicine they last gaue , because that the disease went away vpon the vse of it . But they come to passe by other meanes , and those either Ordinary or Extraordinary . Ordinarily it falleth out so either by meere Casualtie , or by humane Slight and subtiltie . a By Casualtie ; as one faith of vnskilfull Physitions , that b they indeed cure not their Patients , but Chaunce , if any be cured by them : because they minister medicines without ground or good reason , and yet by chaunce sometime giue that that doth good : and an other of Fortune-tellers , that c Hee was the best Diuiner , that could giue the best guesse . For that they went by meere coniecture , wherein d a man without any diuine help or diuining facultie yet many times , as we say , hitteth the naile on the head : and as a third saith of Dreames and Dreamers , that e though there be no diuine matter in them , yet they oft fall out : for that men dreaming so oft , and of so many and sundry things of all sorts as they do , it is not strange if they light on some things that casually fall out so accordingly ; as f those that play at euen and odde , though they go meerely by guesse , yet they guesse oft aright ; and g two casting stones as they come to hand one at an other , may chaunce to cast the same stone twise : or h as a man shooting oft , though with little skill , yea or blind-folded , may by chance sometime hit the marke ; and i dicing all day long , sometime haue the Chaunce he would haue , or the highest chaunce that the dice haue . Thus k Augustine telleth of two Young-men , tha trauelling by the way made many beleeue that they were Figure-casters , whereas they knew not so much as the 12. Signes in the Zodiake● and when they perceiued that their Host where they inned seemed to giue some credit to them telling him many strange matters , they grew bolder ; and being demaunded by him whether they could tell him ought of his sonne , who was then abroad , and staying out beyond his time appointed , made his Father their Host somewhat fearefull that some euill had befalne him ; they little regarding how the matter would fall out in their absence , so they might giue their Host contentment , and get themselues somewhat for the present , bad him be of good cheere , his sonne , they would warrant him , was safe , and not very far of : Which though they knew no more , as we say , then the post , or then their Host himselfe that asked them , yet by meere casualtie beside their expectation fell out accordingly : For the Young-man came in iust as they were leauing their Inne ; which made them to be accounted men of extraordinary skill . § 7. Againe sometime these courses take effect not by meere casualtie , but either in an Ordinary course by some slight of man , or in an Extraordinary by some secret worke of Satan , or by some hidden hand of God himselfe . For as Augustine saith of the miracles done or pretended to be done by the Donatists , that they were l either of mens forging or of the Deuills doing : and a learned Schooleman and our Countreyman of popish miracles wrought for confirmation of the Masse , that m they were either procured by men or effected by Satan : so it falleth out oft in these Loteries and Diuinations by Lot. Sometime they take effect by meanes of some * sleight , that seeming casuall that indeed is not , and so a Lot thought to be vsed , where indeed there is none : as with those that cheate at dice. As in the euent , that seemeth skill sometime , that is indeed but meere Chaunce : so in the act it selfe , that seemeth Chaunce sometime , that indeed is sleight and skill : as n Lyra testifieth of the miracles of his time , that many of them were wrought by sleight for gaine to delude the people , by the Priests and their Complices : and as o the Heathen Oracles were oft cunningly and craftily caried to speake to priuate mens purposes : and p the entrailes in their sacrifices by Art and craftie conueighance caused to giue signes of successe for mens better encouragement , which they could not of themselues . Thus we finde in q auncient Story , that whereas Temenus and Cresph●ntes Aristomachus his sonnes accompanied with the forces of their Vukle Aristodemus ( who deceasing left issue two twins Procles and Eurysthenes in the custody of his brother in law Theras ) had by a ioint conquest made recouery of Peloponnesus held by the issue of Hercules , of which linage they were , long before , till by Eurystheus they were forcibly dispossest of it ; and were now to make a partition of it diuided into three portions , Argos , Sparta or Lacedaemon and Messena : Cresphontes desirous at any hand to haue Messena , perswaded r his brother Temenus ( who had seised already vpon Argos , and was chosen to make Lots for them for the assignement of the other two parts betweene Cresphontes and Ther as in right of the two Orphans ) to vse some sleight and fraude for him ; which he accordingly did , as all agree in the report of it , though for the manner of it there is some difference among them . For s some of them write that it was agreed vpon , t that he should haue Messena , or his choise of all three , whose Lot came out first ; whereupon Temenus made u two pellets of clay , the one dried in the sunne for his Nephewes , and the other baked in the fire for his brother , which being cast both at once into the water , and lying there for some time , theirs being dissolued , his of necessitie came forth first . Whereas others * report that it was agreed among them all , that x he , whose Lot came out not first but last should haue Messena ; and that when y the other two cast in either of them a white stone , Cresphontes cast in a peice of white clay , which being dissolued in the water was not at all drawne , and so by that meanes he obtained his desire , z not by chaunce , as it might seeme , but indeede by couine and deceit . And not altogether vnlike hereunto is that course which 1 a Writer of naturall secrets prescribeth to be vsed , not so much for the finding out of a Theife , as for the drawing of a confession from one that is vpon some good ground suspected so to be , by putting his name in a scrole of paper together with many other wrapped all vp in lumps of clay seuerally , but his wrapped somewhat more loosely then any of the other , into a basen of water , that so seeming by chaunce to vnfold first , he may , thereby supposing himselfe miraculously discouered , be induced to confesse it . In this kinde may Imagination also oftentimes do much . For a a strong Imagination either in the agent or in the patient , in the doer or the sufferer , many times furthereth an effect . In the Agent ; as when vsing the Siue and the Sheeres , and naming many , whom they thinke good to question , but among those many , strongly suspecting some one , the strong Imagination of those , or the one of those that hold it betweene them ( though no wilfull slight otherwise be interposed by either of them ) may be a meane sufficient to worke an insensible motion in the hand of the Holder so strongly possest , for the turning of the siue and sheeres vpon the naming of the party by him or them formerly suspected . In the Patient ; as it is obserued 2 in some superstitious courses of cure , that they may receiue some strength from the Imagination of the party : which yet b a graue Writer wisheth Physitians to be wary in and beware of , least while they cure other mens bodies , they cast away their owne soules : and as c the former Authour prescribeth a course for the discouery of a Theise , by making bread or paste of meale mingled with the pouder d of a stone said to be found vsually in the Eagles nest , which the party suspected eating of together with others , his feare , saith he , arising from the expectation of the euent , by drying his throate , will hinder his swalow , that he shall not be able to get it downe so readily as the rest doe ; and by that meanes h●e may be discouered . Which whether it be true or no ; once certaine it is , that e Imagination is of much force for the producing of effects , and the making of such things seeme to be casuall as in deed are nothing lesse . § 8. And thus in ordinarie course these superstitious Diuinations sometime take : but sometime againe they hit aright by Extraordinary meanes , and that either by diabolicall cooperation , or by diuine permission or speciall appointment . Sometime , I say , by Satans cooperation ; who as f he is confessed to haue had an hand in those miracles , that are reported to haue beene wrought by , or at the Images of Saints : so he hath no doubt oft also the like in these Loteries and such like kindes of Diuination , as both g Christian Writers haue obserued , and h Heathen also themselues acknowledged . But how can the Deuill , may some say , come to know such things as by these courses are discouered ? I answere : The things thus discouered are either past , or present , or future contingent . For hidden things past or present , the Deuill well may know many things , and much more then men ordinarily doe ; in regard that he is a Spirit , and either present at the doing of them , or a Partaker also in them . First as present at the doing of them ; for so k he was present when the sonnes of God , that is , l the Angels came sometime to appeare before God : and so is oft no doubt with vs , when we are little aware of it . By this meanes therefore m being of a swift and subtile nature , as he can take notice of many things done in secret , while he is in presence vnseene , so n he can giue notice in one place , what he knoweth to bee in doing or to be done in some other place , though far distant there-from : to which purpose o Augustine telleth an Example of a party possessed , that would tell those that were in the house with him , when one set forth a twelue miles of to come toward him , and how far he was still euery foote forward on the way , till he came to him , at whose hand alone hee would take sustenance : p Which yet was indeede no Diuination or Prophecie , saith a good Diuine , to speake properly , but as if a Souldier standing on a sentinell should tell of a troope of Horse , that hee should espie on the way , how farre they were come forward , and how neere they approached to the place where they were expected . Secondly as a Partaker in them , by way of instigation or assistance . For so was he q with Iudas , and therefore knew well what hee went about , in the betraying of his Master CHRIST IESVS : so r with the Chaldeans and Sabeans in the robbing and spoiling of Iob. And thus s as he enciteth men to sinne , and then accuseth them to God of sinne : so t oft here he setteth men on sinning , and to their publike shame or bane afterward bewraieth and betraieth them , when they haue sinned . For future contingents ordinarily hee knoweth them not certainely , but either extraordinarily or vncertainely onely . First vncertainely ; yet probably in regard of u his naturall skill ; ( whereof * in Greeke he hath his name , ) as also of his long experience adioined thereunto . And no maruell . For x if a skilfull Physitian can by reason of his skill say much more of the state of his Patient and the likelihood or vnlikelihood of his recouery , then an ignorant man or some other ordinarie person is able to doe ; and y old men , by reason of their long experience can tell and foretell many things on good ground preconiectured by obseruation of mens vsuall courses and cariages , then the younger sort commonly can : no maruell if Satan tearmed for his subtiltie z a Serpent , for his antiquitie , 1 an old Serpent , of aboue 5000. yeeres continuance , be able to guesse probably at many things , that men can see or say little of . And 2 so might he foretell Saul , seeing how things then stood with him , what was likely to befall him : that which a man euen of meane and ordinary capacitie might at that time haue giuen a shrewd guesse at . Againe Extraordinarily he may more certainely fore-see and fore-shew , what hee hath or heareth from God or the seruants of God ; or what hee is permitted to doe , or is imployed about by God. First what he hath heard a from God himselfe , or from b the Angells , or c the Prophets of God , d whom the very Angells also learne somethings from : as e one sitting on the ground or abiding within , may haue newes priuily imparted to him from the watchman standing on the sentinell or watch-towre without , which hee may relate to others , as by vision or apparition seeing and discouering them himselfe : And thus might hee foretell as f Sauls downe-fall , so g his owne fall , which he is said sometime to haue done : yea thus comming to the notice of many future euents , vnder colour of propheticall diuination hath hee drawne vnto himselfe diuine adoration . Secondly what he is permitted to do by God , or what he is imploied for the doing of from GOD ; what h hee is about to do i by the permission of God , or is bound to doe by speciall commission from God. For k euill Spirits are many times by God permitted to doe much mischeife both corporally and spiritually , by inflicting of maladies and infecting the aire , or by enciting and egging men on to euill courses , with whom knowing their disposition they doubt not to preuaile and to perswade them thereunto Hence they take occasion oft-times l to foretell what themselues are about to doe , or will draw others vnto ; and to beare men in hand , when they can doe no more mischiefe , being neere the end of their tedder , that m they helpe or heale them , because they leaue hurting them ; or , n because they cannot get leaue to molest them any longer , that their euills at such a time shall haue an end , if such and such fooleries be performed . Sometime againe o they are imploied by God to this purpose : For p the Deuill is Gods Executioner , whom he maketh oft good vse of . So he vsed q an euill Spirit ( not r the soule of Naboth , as the doating Rabbines dreame ) to entice Ahab out to his ruine : So he vsed s euill Spirits , as the most thinke , for the plaguing of Egypt : ( though t some expound the Psalmist otherwise ; and it is against the rule that some u others giue that God is wont to afflict good men by bad Angells , and bad men by good Angells : ) yea thus it is euident that he vsed one of them for the vexing of Saul , stiled therefore in the text , * an euill Angell of God : x an euill Spirit in regard of his malitious qualitie , and yet a Spirit of God , because an Executioner of Gods iustice , as the Auncients haue well obserued . And y thus may the Deuill further foretell , what God himselfe hath set him or sent him about : as hee might well by that meane also read z Sauls destiny , 1 as ones that God had giuen ouer and giuen vp into his hands . Now in these cases , wherein such euill Spirits haue an hand , a the euents of them fall not out alwaies alike ; by reason that sometime b they faile , notwithstanding their skill , in those things that by their naturall wisedome and subtilty they foresee in the secret causes or signes of them , when God by some extraordinary course turneth things about , and controlleth the ordinary cariage of the creature : As the Patient sometime dieth through some inward accident vnexpected , where the Physitian according to the rules and grounds of his Art saw no signes but of safety : or as if a Mariner vpon good grounds of obseruation should giue his opinion , that that storme of winde should last long that c Christ sodainely calmed : Or an Husbandman should promise much fruite of a vine such a yeere , iudging according to his skill , which should afterward either be blasted with lightning , or rooted vp by some wild beast breaking into the Vine-yard : And so these vncleane Spirits , notwithstanding all their skill and experience , faile oft in their predictions , when some greater power ouerswaieth that that they builded vpon . d They faile also in those things that they are enioyned and set or sent about by God ; when e God altreth his courses , and either reuoketh his sentence , as with f Ezekias , as with g the Nineuites ; or giueth a countermaund , as h to Abraham , about the sacrificing of Isaak : which is i as if the Iudge should send sodainely and vnexpectedly to repriue a Prisoner whom he had condemned , when the Executioner were ready to do his office with him , and made full account to make sale of his spoiles . § 9. Thus then haue we seene how by Satans helpe such superstitious Diuinations and predictions may either faile or hold : Now further in the last place those things that in this kinde take effect , come to passe by Gods permission and prouidence indeed alwaies , but by his permission for speciall purpose sometime , and sometime for diuers causes by his speciall ordination and appointment , which no Deuill nor creature therefore can crosse . First by Permission for speciall purpose ; and that k either for the triall and exercise of some , or for the punishment of other some . For the triall of some , to trie whether they will heed such superstitions as these are , as the crowing and croaking of Rauens , the shreiking of Owles , this kinde of Lotery , and the like . To which purpose l God forewarning his people to beware of those that assay by euill courses to withdraw them from God , he doth not tell them , that they shall not heede them , vnlesse they see things fall out accordingly as they foretell them ; but , though they doe set them some signe , and it come to passe accordingly , yet they shall not giue heed to them ; For that m God suffereth it so to do , to try them , whether they do indeed so loue him , and sit so close to him , as that they will not by such superstitious meanes , though falling out as was foretold them , be drawne away from him . Againe for the iust punishment of some others ; that they may be whipped and scourged with a rod of their owne making , with a cord of their owne twisting . For therefore doth God suffer these things ofttimes to take effect , that n they may be giuen vp to strong delusions to beleeue lies , that loued not the truth ; that they may be further entangled in Satans snares , that would rather giue heed to him then to God : that o as Gods children haue beene somtime by true miracles and the predictions of Gods Prophets confirmed in their holy Faith : so such wicked Wretches may by counterfait miracles and diabolicall predictions be , with p Pharao , hardned in their false beleife . And therefore , do we see such superstitious courses oft take effect , and to haue their euent answerable to their expectations that vse them ? Let vs remember , that , as sin the more successefull it is , the more dangerous it is for the Sinner : so in this case , q the oftner such courses take effect , the more perilous they are , because the more powerfull to preuaile , if we be not the wiser and the more wary , and in that regard the rather to be suspected and shunned of vs. Secondly by Gods speciall ordination and appointment , doe these things sometime so fall out , to worke his own ends by the wickednesse of others . For r God worketh euen by them that worke contrary to him ; and s they fight his battels , euen that fight against him . Now thus doth God giue successe to these things , though euill in themselues , and as they are vsed , somtime for the punishment of those that deserue to be punished , & his will is to haue either destroied or corrected ; & those either the vsers of them or others . The Vsers of them , as t in the Lot cast by Saul that lighted on Ionathan , u to punish Saul thereby for his vnaduised adiuration and presumptuous inquisition , and to shew * what streights men wilfully cast themselues into by such idle , rash , vnnecessary & inordinate oaths : as x for this cause also it seemeth that he suffered the Deuill to foretell Saul his ouerthrow , therby to punish him for that his impious act by deiectiō before hād , as he did afterward by death . Or some others ; as y in the Lot that lighted on Ionas ; of which Hierome saith well , that z We ought not in that regard to giue heed or credit to Lots in the like case ( for how know wee that God hath still the like worke or end to worke ; or that he is willing euer so to worke ? ) or to match it with that Lot that we read of in the 1 Acts vsed in the choise of Matthias . ( As reasoning from the lawfulnesse of the one to the other ) since that singular priuiledges make no common Law : and 2 God vsed well that course that was familiar with them , and wherein they did euill , for the finding out and fetching back of his fugitiue seruant : as a he did Nebuchadnezars idolatrous diuinations , and his Lotery of the like kind ; which himselfe also by his own Prophets foretold that he would make good for the iust and well deserued punishment of his peruerse and periured both Prince and people . Againe sometime God giueth way and euent to these courses , for the manifestation of his owne glory , his power , and his prouidence ; to let men see discouered to them by their owne proiects , though euill and impious , who it is that plagueth them , & hath power ouer them , though they either know not , or acknowledge not him . And so was it b in that signe that the Philistine Soothsayers set themselues ; whereby God put them out of doubt of that concerning his hand on them , which they made some doubt of before . Where wee may withall consider , that as these courses tooke effect when God had such an hand in them ; so the like courses vsed by others , as by c Haman , and by d Senacharib , at other times failed and tooke not effect , but fell out cleane contrary , e when God pleased not to giue successe vnto them , or had not ( and who can tell when he hath ? ) any such ends in them . Considering therefore , that there can be no certainty , in such Lotery , vnlesse that God himselfe haue a speciall hand in it , which 1 wee haue no reason to expect , vnlesse it be for our euill , to plague vs for our peruerse courses in that kind ; as also that f the Deuill , as he may be deceiued , so he may deceiue vs ; yea from a professed and notorious Deceiuer wee can expect nothing but deceipt , whether he himselfe be deceiued or not : Let vs take heed how we giue heed or credit to , such deceipts as seldome proue true ; yea how we giue any regard to them , though they proue neuer so oft true : remembring that g Sauls witchcraft was not therefore the more allowable , because the Deuill told him nothing but truth ; nor the Apostles of Christ euer a whit the more spared the vncleane Spirits , because they told truly what they were ; yea bearing euer in minde that h God hath forewarned vs before hand , that though they should proue true , yet we should not beleeue them , nor giue credit vnto them , as being but sleights of Satan to draw or driue vs away from him ; yea such sory flights these , that euen i the wiser sort of the heathen ones haue descried and discouered the folly and vanity of them ; and it is a foule shame for Christian men to come short of such . And thus much may suffice also for these latter sort of Lots , to wit , Extraordinary and Diuinatory , Lots , which howsoeuer they haue beene lawfull some of them at some times vnto some , yet are none of them lawfull in these times vnto any . § 10. To end where we began . k Take the drosse , saith Salomon , from the siluer , & there will be a vessell sit for the siner . So take the ordinary abuse frō the ordinary Lot , & it will proue an ordinance of no euil vse . Neither are the vse and the abuse of it so mixed together , but that men may , if they will , seuer them the one from the other . As for the extraordinarie Lot , the very ordinary vse of that Lot is a meere abuse of a Lot : and it is therefore , as drossie matter , that will not endure the Finers fire , but runneth all to smoake or ashes when it cōmeth to the assay , vtterly to be reiected . There may be superstition as wel in the condemning of the one , as in the approuing of the other . Let the one therfore go , as it well deserueth , to the dunghill : let the other be so wisely and warily vsed , that God be not dishonored , who hath giuen vs the free vse of them ; nor our brethren offended or wronged , for whose good God hath giuen vs them ; nor our selues hindred in better things , that more neerely concerne vs , and whereunto these things should be as furtherances vnto vs. FINIS . Notes, typically marginal, from the original text Notes for div A01545-e270 a Crates apud Diog. Laert. b Varro apud Nonium Mar●ell . c Quintilian . in Institut ●rat . d Consulatis ( sultis ) Tractatus huius Cap. 9. § 1 , 2 , 3 , 4. e Topper citò , celeriter . Ex antiquissimis Nel●i Nae●ij●p scriptis Fesius . Topper q●●si t●to opere dictum : vt ●ul . Scalig. de Ca●i●●s linguae Lat. l 9. cap. ●59 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 50 6. Et Psal. 75.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vude Sufes Poenorum , vt rectè Scalig. ad Euseb g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vii de Christo Paulꝰ 1 Tim 6.15 . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Iudas v 4. Solus enim verus Dominus ●st , qui Dominum non habet . Aug. confess . l. 10. ● . 36. Notes for div A01545-e490 a Chap 9. §. 10. b See Gerson in regul . m●r . & Nider in consolat . timoraonscieuc . part . 3. c. 20. ad Cap. 9 § 10. c Read the whole 9 , Chapter . d Praeiudicium enī non est indiciū , sed vitium . Aug. ad fra●r . inerem . e Ne mea dona tibi studio dispost●a fideli , Int●ll●cta prius quae sint , contempta relinquas . Lucret. de terum nat . l 1. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictū Theodori Athei reference Piu arch● lib. de Tra●quillis . Notes for div A01545-e2580 a Multus & multiplex vbique sortium vsus . Peucer . de diuin : c. de sort : Vise sis & Hadr. Iun. miscel : l 2. c. 5. Nic : Serar . in Iosh : tom : 2. c. 7. q 17. Mar : Delrio : disq : Mag : tō . 2. l. 4. c. 2. q. 7. § 3. &c. 4. q. 1 , 3. Et insra cap. 4. per totum cap. 6. § 1 , 2. & cap. 10. per totum . b Abusui maxim● sunt obnoxia , quae in vsu sunt frequentissimo . Meisner : sobr : Philos : p 1. praef . c 1 Tim. 4.4 . cum . Tit. 1.15 . Agg. 2.14 , 15. Esai . 1.11.17 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutar : de ●dul● & ●me● : e Sortes propriè dicuntur , cum aliquid fit , vt eius euent● confiderato occultū●liquid innetescat . Thom : sum : per 2● . 2z. q. 95. a. 8. cum facimus aliquid , vt occultū aliquid nobis manifestetor . Ibid : art : 3. Nihil aliud est sortiri quā aliquid agere , ex enius euentu rē incognitam possimus deprehendere . Martyr . in 1 Sam : c. 10. f Sortiri est casum & tem●ritatē spectare , vbi nec ratio nec consilium valeat . Cicer : dediuin : l. 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Euripides . Plut. sympos . l. 2. c. 10. Quo loco malè vulgò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullo sensu . Et , Animae filiā sortē , insptè Rhidig : antiq lect . 14. c. 15. h Sortis euenius nō est in nostra potestāte , sed quim casus tulerit . Ambr : ad Virgines . i Quid in ●●spotest esse certiquae fortuna monitu , pueri manu miscētur atque ducūtur ? Cicidiuinat . l. 2. k S●rs inter homi●es casu , non indicio agisol●t . Orig : ad Lev. hom : 9. Qui sorte legitur , humano indicio non ●●mprehenditur . Ambros● in Luc. cap. 1. Quid enim sore ●st ? idē propemodū quod micare , quod talos ia●ere , quod tesseras , quibꝰ in rebꝰ temeritas & casus , non ratio , nec consilium valcat . Cicidiuin : l. 2. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr : Areopag . * Vise Cicer : in Verr : 4. “ The●mnesti nomen omnibꝰ inscribi eurauit . m Sorsest effectus fortuitus statuens de consilijs nostris . Aret. in problem : clas . 1. loc . 67. n Sortibus vti est ex vario euentu seu dispositione alicuiꝰ rei sensibilis propesitae , dubium aliquod determinare . Lyra in Num. cap. 34. & in Prouerb . c. 16. o In a Lot there must be 2 things : 1 a casuall act : & 2 the applying of that act to the determination of some controuersie . Perkins Cases of Consc : l. 3. s. 4. q. 2. resp . 2. p Serar . in Iosh : c. 7. q. 17. ex Plut : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suffragiadicit , qua fabis ferebantur . ●● . Steph : ●ectè . Fabis & calculis in vrnam co●iectis Iudices legeba●t & suffragia forebant . Chy●re : in Ind : c. 1. & Lavat : in Prou : c. 16. Et contra Valla & Porta de suffragijs interpretantur quod Thucyd : l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; cum de sortitioni●us i● vtrumque dicatur . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suidas . Et inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur per i●cū A●istophani Equi● : populus Atheniensis . i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à fabis quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vtebantur , Hesych : Suid : & Aristoph : Schol. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lysias in Agorat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vlpian ad Demost : in Timar : s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vlpian : ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph : in Vesp : & Equ●● : quas Hesych : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Poll●x o●om : lib. 8. cap. 1. Suidas & Schol : Arist : ex Epaphroditi Lexico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretantur . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pollux l. 8. c 1. item Hesych : & Schol : Aristoph : vesp . visendus Casaub. ad Athen. l. 10. c. 18. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Apophth . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesych : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et ●inc Aristoph : Eccles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●bal : x Delrio disquis . Mag. l. 4. c 2. q● . § 2 ●d sort●● diuinitori●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refer● . Sch●ider : in lex pētagl . ad diuisorias . y Num. 17.18 . z Delr●odisq Mag. l. 4. c. 4. q 4 § 2. per monomachi●m . a Ibid q 2. per sacramentū Euchar. b Ibid. q. 4 § 1 per aquam & ignem . c Vise C●md : Brit : & Versteg . c. 3. d Delrio : ibid. c. 2. q. 7 § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sortibus adnumerat . & Bodin . damonoma c. 6. & Peu●er : de diuinat . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delrio disq . mag . l. 4. c. 2. q. 7. § 3. b 1 Reg. 3.12 . 2 Chron. 1.12 . c Eccles 9.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod Plato de leg : l. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Eccles. 9.2 , 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 3.19 . ter . & 2.14 , 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casus acc●dit , vel conting●t . e Matth. 12.42 . f 1 Cor. 1.24 g Luk. 10.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euenire , contingere : vnde Gracī● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sed & Lati●um curro , & occurro . Avenar . & Guichard . & inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 1 King. 5.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occursus malus Vet : & Vatab : mali Trem : & Iun : Ruth 2.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac cidit autem . Vet : euenit euentus . Vatab : casu accidit . Iun : forte fortuna inciderat . Leo Iud : her hap was to light on . &c. Reg : Bibl : Ang : k Non mihi pla●es toties me ●ppellass● Fortunam . Aug : retract . l. 1. c. 1. Poenitet me sic illam nominasse Fortunam , cum videam homines habere in p●ssima consuetudine , & vbidici debet , Hoc Deus veluit , dicere , Hoc voluit Fortuna . ibid. l Quamuis non Deam aliquam hoc nomine volnerim intelligi , sed fortuitum rerum euentum . ibid. m Vnde & illa ver b● sunt , quae nulla religio dicere prohibet , forte , forsā , forsitan , fortuitè . Ibid. n Fortuna quid est● nihil est . Fo rs nihil est ; ne nomen quidem , tanquam rem quampiam , cam decuit habere . Scalig : de subtil : exere : 307. § 25. o M●litiae nihil est . Ambr. fuga sec : Malum nihil est . Aug : s●lil●q . l. 1. cap. 1. & Isid : de sum : bono l. 1. c. 11. Mal●m nihil est aliud nisi boni priuatio . Aug : Enchir : 11. Peccatum nihil est ; & nihili f●unt cum peccan● homines ; sicut idolum nihil est . Idem in Ioan : tract● 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil ho● . 8. Nemo quarat efficientem causam malae voluntatis : non enim est efficiens sed deficiens ; quia nec illa effectio est sed defectio . Aug : de Ciuit : Dei l. 12. c. 7. * Est aliquid : nec enim serm● communis inan● . Gerson super Magnif . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo de cons●i● : Prine : p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicur : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anaxag : & St●ici . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot : Vise Plutare : de philos : placit : l. 1. c. 29. & Aristot : physic : l. 2. c. 4 , 5. & Stob : l. 1. c. 10. q Adiunctum potius quam efficien● dicenda videtur . Tal●us in Ram : l. 1. c. 5. quod de Fat● Aristot : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Stob : l. 1. c. 10. r Fortunā intellig● fortuitū rerū euentū , Aug. retract : l. 1. c. 1. Casus est euentꝰ inopinatꝰ . Boeth : consol : lib. 5. pros . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nō est cansa , sed euentus inexpectatꝰ . Aret : probl : part : 1. loc : 57. Casus significat interdum motū naturalem ad quem euentꝰ sequitur , sed non ex ordinatione naturae , & sic dicitur causa per accidens ; vel ponitur pro qua●is causa non intendente cum quem producit effectū , & sic etiam fortunā complectitur : interdum ver● significat ili●● it sum fortuitum euentum ab illa causa per accidens manantem . Keckerm : system : Log. l. 1. c. 15. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anaxagor : apud Plut : piac : phil : l. 1. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( m●lè vulg● ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amphion apud Aristot : rhetor : l 2. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de i●g : l. 10. Est causa fortuita , est naturalis , est v●lunturia . Aug : ciu : l. 5. c. 10. t Necessarium est quod aliter se habere non po●●st . Kecker : system : l. 2. c. 3. Hinc Thales , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert : vit : philos : & Flut : plac : l. 1. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●'ut . conviu : 7. Sap : & Grammatici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Etymol . & Eustath . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot : analyt : pr : l. 1. c. 12. Contingens quod vel esse , vel non esse potest . Kecker : system : l. 2. c. 3. x Quid est aliud sors , quid fortuna , quid c●sus , quid euentus , nisi cam sic aliquid cecidit , sic euenit , vt vel nō● cadere atque euenire , vel aliter cadere aetque euenire potuerit ? Cic : de diuin : l. 2. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. analy● : pr : l. 1. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot : physic : l 2. c. 5 , 6. & 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menād . apud Stob : l. 1. c. 10. a 1 King. 32.34 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in integritate , siue in simplicitate sua , nihil minus cogitans quam Achab● percutere . I●n . b Num : 35.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derepente . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absque inimic●t●a . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ●● insidijs , siue de industria . Iun : c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum non videret eum : inconsideratè . Iun : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec malum eius quaereret . Num. 35.23 . d Matth. 10.29 . Luk : 12.6 . e Matth : 10.30 . Act : 27.34 . Luk. 12.7 . & 21.18 . Possum dicer● porcorum qu●que se : as apud Deum numeratas , nedum capillos sanctorum . Tertull : de fuga . f Deus omnium & fortuitorum & non fortuitorum . autor est . Mar●in : in Ram : dial : l. 1. c. 5. Aeterna lege cuncta decuerunt . Sen : prouid : c. 5. g Aug : confess : l. 1. c. 10. Domine D ● , ordinator & creator rerum omni●m naturalium , p●c●atorū autem tantum ordinator , nō creator . Sic enim legendum , quod in vulgatu perperā , Peccatorū autem tantúm non ordinator : Prout idem alibi : de Ciuit : Det l. 5. c 9. Creator creatorum spirituum volunta●es bonas adiuvat , malas iudicat , omnes ordinat . Et ibid : l. 14. c. 26. Omnipotenti D●o summo a● summè bono , creatori emnium naturarū , voluntatū autem bonarū adiutori ac remuneratori , malarū relictori & damnatori ; vtrarum● ordinatori &c. Nisi fortè cum Gomaro de prouid : c. 12. leg●re lubeat , Tantamm●do ordinator . h Matth : 10.29 . i Exod : 21.13 . k Quae vulgò Fortuna appellatur , occul●o quodam ordine regitur . Aug : retract : l. 1. c. 1. l Hoc totum , quód Forte , fortuitò &c. d●cimus , ad diu●●ā prouidentiam revocate debemus . Idem ibid : m Eccles : 9.11 . n Nōmuliū oportet consilio credere ; quia suam habet for●una rationem quod non expectas ex trans●erso fit ; & suam super no● fortuna negotium curat . P●trō . satyr ▪ o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Me●and : Hypobol : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ch●rem : Achil : Thersiticid : apud S●ob : lib. 1. cap. 10. & Plut : de Fortun : Vitā regit fortuna non sapi●ntia . A Callisthene dictum laudat Theophrastꝰ Cicer : Tuscul : l 3. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat● de leg : l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tyrius M●x : serm : 3. q Prou : 16.33 . r Iun : No sortem quidem ipsam caesu fortuito con●ingere , sed Deum prouidentia sua , qui●quid sor●e accid●t , sigillatim disponere ; quam & in infinitum rebus omnibus singulariter adhibet . Lavat : V●iuersa & singula , etiam quae temerè accidere videntur , arcana Dei prouidentia gulernari . Malder : ad 22 . 2● . Thom : de superstit . tract : 10. c. 7. dub . 9. H●● solum dicitur , sortes non ita esse fortuitas , quin etiam temerè in s●num missae , magna Dei pro●identia temperentur . Rhodolph : B●in : in Prov. Nihil in rebus humanis ger● sine nutu & dispensati●ne diuina : ne sortes quidem a'iter cade●e quam moderatione diuina . s Prov. 19.21 . & 16.1 , 9. & 20.24 . & 21.30 , 31. t Ier : 10.23 . u Solent , quae sorte dantur , diuinitum dari Aug : de Ge● : ad lit : l. 10. c. 18. * Psal. 16.6 , 7. x Ibid : vers : 5. y Prou : 10.22 . z Frou : 19.14 . a Deut. 8.18 . b Psal : 127.2 . c Prou : 19.14 . d Psal : 127.3 . Gen : 30.1 , 2. Iosh : 24.3 , 4. e Act : 17. ●5 . 1 Tim : 6.17 . f Esai . 26.12 . g Eph : 1.11 . Hebr. 13.21 h 2 King : 13.21 . i Ion. 1.7 . k Deprehendebatur Ionas non viribus sortium , & maximé sortibus Ethnicorū , sed voluntate eius qui sortes regebat inceri●● . Hieron . in Ion : c. 1. l Qui nobi● casus videtur , serm● qu●dam Dei est , suam nobi● indicans voluntat●m . ●ern . de diuers : ●erm . 26. l De quibu● latissi●ié I●an : Sarisber : in policrat : siue de nugis Curial : l. 1. c. 12. m Sors veluti diuino pendet examine . Ambr : de Tob : c. 20. n Electi sunt duo iudicio humano , & electus de duobus vnꝰ iudicio diuino . Aug : in Psal : 30. de Matthia Act : 1.26 . o Quae Dei voluntas continet in occulto sors homin●bꝰ declaraet in manifesto . Origeu : in Iosh : hom : 23. p Dei iudicium , quod est in occulto , sors pandit in publico . Ibid. q Sors res est in dubitatione humana diuinā indicans voluntat●m . Aug : in Psal : 30. r Fo rs fiue fortuna idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sed differun● ratione significandi . Scalig : de subtil : exerc . 307. § 25. s Triae ha● , Prouidentia , Fatum , Fortuna idem sunt reipsa : ratione tamen ita disting●untur , vt prouidentiae quasi t●tum videatur , reliqua verò● dua partes , nam prouidentia omniū causa est qua fiunt ; cadē autem respectu corum quae necessarió fiun● , ●Fatum , respectu veró corū quae fortuitó fieri videntur , Fortuna appellatur . D●unam : in R●m : dial : l. 1. c. 5. t Quod sapientibꝰ & pijs singulari● Dei prouid●ntia est , id ins●pientibus & prophanis Fortuna dicitur . Ibid. u Quid aliud est Nae●ura quam Deus , & diuina ratio toti mundo & paertib●● eiu● inserta . Sen : de benef : l. 4. c. 7. Ne● Natura sine Deo est , nec Deus sine Natura , sed id 〈◊〉 est virumque ; nec distat Natura , Faetum , Fortunae : omnia eiusdem Dei sunt nomina varié vtenti● suae potestate . Ibid. c. 8. Ioui nome● omne convenis . vis illum Fatum vocare ? non errabis . hi● est ex quo s●spensae sunt omnia ; causa ca●sarum . Vis illum prouidentiam dicere ? recté di●es . est enim cuiu● consilio huic mundo prouidetur , vt inconcussus ●at &c. Vis illum Naturam vocare ? no● peccabū est enim ex quo nata sunt omnia ; tuius spiritu vinimus . Vis illum vocare Mundum ? non faelleris , ipse enim est totum quod vides ; totus suis partibus inditus , & se sustinens vi sua , Idem quest : n●tur : lib. 2. cap. 45. * Stultitia , & error , & ca●itas , & vt Cicero ait ( Academ : quest : l. 1. ) ignoratio causarum Natura ac Fortuna nomina ind●xit , Lactant : instil : l. 3. c. 29. x Hae● Religionis euers●● Natura nomen invenit . &c. Ibid. c. 28. y Naturam esse rerum omnium matrem , quasi sua sponte nata sint . Ibid. z Natura ( remotae prouidentia & potestate diuina ) prorsu● nihil est . Lactant . ibid. “ Fortunam D● ā quaendam vo● humanas varijs casibus illudentem . &c. Ibid. a Mornae : de verit : relig : Christ : c. 13. b Fortunā insanā esse & cacam & brutam perhibent Philosophi , saxoque illam instare globoso praedicant volubili . Ideò quo saxū impulerit fo rs , cadere eo fortunam autumant . Caecam ob cam rem esse iterant , quia nihil cernit quo sese applicet . Insaenā autem ai●nt , quia atrox , incerta , instabilisque fit . B●utam , quiae dignum atque indignum nequeae● internoscere . Pacuv : apud Cornif : ad Heren : l. 2. § 41. c Tam facilè deleri quam pingi potest . Ibid. quemadmodum de Homero Aristot : Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Strab : georg : l. 13. Murum Poeta , qui finxit , deleuit . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philemon Com : apud Clem : Alex : Strom : l. 5. e Morn : ibid : vói sup : f Non in vagi● tantum incertisqua quibusdam , sed in ce●tissimis , & in omnibus . g Deus ipse est ali● nomine designatus . Ibid. h Diuisoria Sor● locū habere posset , etiamsi res humana fortuitò agerentur . Thom : de sortib : c. 5. i Conting●t aliquē diuisoria Sorte vti , non quas● requirat iudicium diuinum , sed quasi committens fortunae ; quod maximè videtur in lud● taxillatori● . Thom : ibid. h Iudg : 15 . 1● . i Genes . 21.19 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puteus viuentis ( Dei ) videntis me . Genes . 16.14 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot : physic : l. 2. c 4. Fort●ita quae sunt , ●ulla nec arte nec sapientia praevideri p●ssunt . Cic. diuinat : l. 2. m Ignoratio ●ausarum confinxit fortunā . Lactant : instit : l. 3. c. 29. & Ram : dialect : lib. 1. c. 5. ex Cicer : quast . Academ : l. 1. n Nihil aliud in rebus casum vocamus , nisi cuius ratio & causa secreta est . Aug : contra Academ : l. 1. ● . 1. o 1 Sam. 10.2 , 3 ▪ ● , 10. p Quiequid cas● fit , te●●rè fit . Aug : 83 q●●st . 24. q In cas● temeritas , non ratio 〈◊〉 consiliu● vali● , C●● : diuin : l. 2. r Reliqua sic à me aguntur & agentur , vt noncommittamus vt ●a quae gessimus , fortuitò gessif●e videamur . Ci● : ad Attic : l. 1. ep . 15. Non c●mmittam , vt quae gessi , casu m●gu & foelicitate quam virtute & consilio gesta videantur . Idem pro Sylla . Et And●cid : de myster : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph. paed l. 1. t Hoc no● est confiderare , sed quasi sortiri quid loquare . Cic : de nat : De●r : l. 1. u 1 King. 21.20 . * Iudg. 11.34 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de Crespbont● Polyae● . stratag : l. 1. vt tectè legit Casa●b : y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de repub : l. 5. Id●m & in Timaeo . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herodot : l. 3. Viam invenerunt , qua de se iudicium Religioni & For●un● committerent : p●cti inter se , cuius equ●● ant● solis ortum ( an●● regiam couveni●● tium ) hinni●um pri●●us e●idissit , is Rex esse● Iustin : ●ist : l. 1. a Hin● statu●● Dario in rei ges●ae monimentū er●ct● epigraphe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heredot : ibid. b A●etius problē : cl●s . 1. loc . 57. c Morna : de verit : relig : Christ : c. 13. d Fortuna in ignorantia nostra fu●datur . Mor● : de verit : rel : Chr : c ▪ 13. Tolle ignorantia●● è personis , fortunā à reb●s , éque reru●● natura t●ll●● . Ibid. e Qu● mi●●● scimus , ●● plus fortuna ; quo plus , 〈◊〉 fortun● minus . Morn : ibid. Quippe intellectus vbi maior inest , minus illuc est de fortuna . Gerson super Magnif . f Deo nihil fortuitum . Gerson super Magnif : ( Deo ) vt●iunt cuncta , no● incidunt . Sen : d● prouid : c. 5. g Deus necessariò & immutabiliter nouit & praenouit vniuersa , ●tiam futura contingentia . Lomb : s●ntent : l. 1. d. 38. & 39. Thom sum : part : 1. q. 14. art : 13. Scot : super 1. d. 29. q. 5. & ●oeth : cons●l : philos : l. 5. pros . 6. h Apud Deum quippe iam factam est , quod ei●● dispositione futur●m est , qui fecit quae futura sunt . Aug : in Psal. 104. In D●i dispositione iam facta sunt , quaecunque , futura sunt , qui nō aliter nouit facienda quā facta . Id●m de ciuit : Dei l. 10. ● . 12. Omnia enim quaecunque voluit , non solum praeterita , vel praesentiae , sed etiam futura iam fecit . Ibid. l. 22. c. 2. Et ideò tanquā praeterita dicuntur quae futura sunt , quia Deo & futura tam certa sunt , tamquā praeterita sint . Id ●● in Psal. 43. i Prou. 21 . 3● . k Psal. 33.10 , 11. l Prou. 15.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . oper . l 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip : apud Clement : pr●otrept . m Ioan 2.24 , 25. & 16.30 . 1 Ioan. 3.20 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph : Cyr : ped : l. 1. Deus omniae deprehe●dit antequam ●ant . Ambr : epist : 12. Futura omnia diuinus prae●urrit intuitus . Boeth : consol : lib. 5. pros . 6. o Act : 15.18 . Nota ergò fetit , non facta cognouit . Aug : de Gen : ad lit : l. 5. c. 1● . p Psal. 139.2 , 4. q 1 King. 8 39. Act : 1.24 . r Heb. 4 12. s Deo in cousp●ctu praesto simul sunt vniuersa , praes●ntia , praeterita , futura Aug : de triui● : lib. 15. cap. 7. Nec sigill●tim videt o●● , sed simul . Ibid. cap. 14. Simul , non luccessiuè omniae vi●et . Thom. sum : part : 1. q. 14. a. 7. t Thom : sum : part . 1. quaest : 14 a. 13. Iun : de peccato Adae q. 1. cap. 4. Huic ex alto cuncta tuenti , Nulla terra mole resistun● ; Nō nox atris nubibu● obstat . Vu● menti● cernit in ictu , Qua sint , quae fu●riut , veniantque Quem , quia respicit o●nia soiu● , Ver●m possis dicere Solē . Boeth : consol : l. 5. me●r . 2. Itaque si praescientiam pen●●r● velis , qua cuncta dinos●●t , non esse praescientiam quas● futuri , sed scientiam nunquam de fi●ientis instantiae r●ctius existima●●s . ●nde non praeuidentia , s●d prouidentia potius d●citur , quòd porrò à re●●● infimi● constituta , quasi ab excels● rerum cacumine c●ncta pro ▪ spitiat . Ibid. pros : 6. u Psal : 33.13 , 14 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph●●l : Electr. * Omni● fi●●● videt , quorum nullum est quod non semper vid●t . Aug : trinit : l. 15. c. 14. Deus omnia semp●● videt & simul . Lomb : sent : l. 1. d. 39. D. x Apud Deum ordinata sunt , eti●m quae in se maximè inordinata vide●tur . Vise Aug : de ordin : l. 1. c. 4 , 5. & 83. quaest . 27. y Eph : 1.11 . Heb : 13 . 2● . z Act : 2.23 . & 3.18 . & 4 27 , 28. 1 Per candē creaturae voluntatem qua factū est quod creator noluir , impleuit ipse quod voluit . Aug : enchir : c. 100. Deus de eis qui faciunt quae nō vult , facit ipse quae vult . Idem de corrept : & grat : c 14. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocr ; apud Stob : Omnia Deo certa , nobis multa fortui●a . 1 Caluin : instit : lib. 1. cap. 16. § 9. Respectu Dei ordinisque diuini necessariò fiunt vniuersa , respectu verò nostricontinge●tia , casu , fort●na eueniunt infinita . Zanch : de natur : Dei l. 5 c. 1. Thes. 2. § 4. rat : 3 , 4. 3 Qaicquid casu fit , temerè fit . quicquid temerè fit , non fit prouidentia . si ergo casu aliqua fiunt in mundo , non prouideniia vniuersus mundus administratur . Aug : 83. quaest . 24. 4 Tam contingentiam q●àm cas●m excludit . Caluin : iustit : l. ● . c. 16. § 9. a Lyra in Num● c. 34. & in ●rou● . c. 16. & in Iome . 1. diuisoria ad aliquid inter plu●es di●idendum ; consultoria ad aliquid determina●è agendū . b Lavat : in Prou. c. 16. diuis●riae , licitae , qusbus hereditares , possessiones , praedae , &c. diuiduntur ; diuinatoriae illicitae , quibus occulta investigantur , quisue rerū aut personaris futuru● fit exitus . * Schindler : ●n l●x . pentaglos : c Serar : in Iosh : ●om : 2 c 7. q. 17. Sorte vel cognitio quaeritur sola praeteritorum , praesentium , futurorum ; & est diuinatoria ; vel actio eti●m quaecunque subconsilium & deliberationē cadere potest ; & est consultoria : ad quem diuisoria revocari potest . d Thom : sum part : 2● . 2 ● . q . 95. art 8. & d e sortib : cap. 2 , 3 , 4. Diuisoria qua quaeritur , quid cui fit exhibendum ; Consultoria , qua quaeritur , quid sit agendum ; Diuinatoria , qua quaeritur , quid fit futurum . e Ludouic : de Pruss : trilog : animae part . 3. cap. 21. Henr : Herp : spec : aur : de praecep : 1. ser : 4. Astesan : sum : lib. 1. tit . 14. Syl●est : & Angel : sum . Io : Busae●● ad Bles : Ep : 30. & alij . f Caietan : summa peccat : de Sort. g Tolet : sum : cas : conse : l 4. c. 15. h Malder : de superstit : tract : 10. cap. 7. dub : 9. i Delrio disq . mag : l. 4. c. 3. q 7. § 4. consultoria aequè a● divinatoria hodi● damnatur . k Mald : & Delr : ibid : c. 4. q. 1. l Martyr in 1 Sam. c. 10. m Paucer : de diuinat : c. de sort . n Kr●kevitz in Ion. c. 1. Sortilegium triplex ; diuinum , diuinitus rectum & directum ; ciuile , seu politicū ; diuinatorium & superstitiosum . o Perkins of Witchcraft . p Eas●y historie of Gospell . q Serár : in Iosh : ●om : 2. c. 7. q 17. Sors soria , lus●ria . r Permissa , prohibita . Greg : Tolos : de appell : l. 2. c. 19. s Licita , illicita . Gloss : ad Grat : cap. 26. q. 2. Chy●r . in Iud : cap. 1. Zanch : misc●ll : part . 2. c. de sort . bona & laudabilis , mala & reprehensibilis . Iun : in Ion. c. 1. t Sacrae , profanae . Peucer : de diuin : dluinae , diabolica . Bodin : damonol . l. 1. c. 6. u Serar : in Iosh : vbi sup . a Aret : probl : ●las : 1. loc . 57. Sors est modus consulendi De●● . rari●r quidem , licit●● tamen , in eu enentis , vbi nec rati● , nec consilium l●manū commodè adhiberi potest . Et Zanch. ●iscell : part : 2. tract : de fort : Actio hi●mana in h●●c fin●̄ instituta , vt ex eius euentu rem nobis incognita● diuinitus agnoscore possimus . b Sors seria , lusoria . Serar : in Iosh : tom : 2. ● 7. q. 17. c Prov. 18.18 . d Origen : in Iosh : l. ●m : 23. Angelis sertitò gentes , hominesque diuisi . e Deut. 32.8 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Se●t . g Dan : 10.13 , 21. h Matth : 18.10 . Act : 12.15 . i Apoc : 1.20 . Origen : in Luc : h● : 13. k Ambr : in Luc : c. 1. Summ●● sacerdos adbuc sorte quaeritur . l B●da in Act : c. 1. Alex : de Ales sum : part : 2. q. 185. m 4. Thom : de sort : c. 2. & Caietan : in Luc. cap. 1. m Bulling : in Act : c. 1. Perkins aurea armil : c. 22. Schindl : len pentaglot : n Luk : 1.9 . o Num : 20.25 , 26 , 27 , 28. & 25 12 , 13. Levit : 16.32 . Iudg : 20.28 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph . in Appion . l. 2. p 2 Macc : 4.8 , 9 , 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eus●b : Chron : can : Ignobiles quid●m & alio temp●re alij ab Imperatoribus Rom. sacerdotium emebant . Hieron : à praesidilus nundinabantur . I●s : Scalig : meliùs . Interierat summi i●s sacerdo●ij , aut auatritia interceptum , aut potiorum insolentia , qui licere quod vellent in s putabant . Heg●sip : excid : Ierof . l. 2. c. 12. Vise Ioseph : antiq : l. 15. c. 3 , 12. & ● , 18. c. 3. & l. 20. c. 8. & capt : l 4. c. 11. & Euseb. demonstr : l. 8. c. 2. q Baron : annal : tom : 1. ann : 34. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph : capt : l. 4. c. 12. s Prochor : hist : Ioan : c. 1. qui liber forte an idem cum S●r●bꝰ Apostolorū à Gelasio r ▪ jectus d. ●5 . c. S● Romana . t Apostoli prouincias orbis ad Euangelium praedicandū sorte partiti sunt . Niceph : Call : l. 3 c. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb : hist : l 3. c. 1. Hin● & Ambr : de Tob : c. 20. S●rt●m miserunt super ves●em eius , i. super praedicationē Euangelij qua vestitur hodie Dominus . Et Bern : ad Eugen : l 2. Alij sing●li singul●● sortiti sunt plebes &c. u Prochor : hist : Ioan : c. 1. * 1 Chron : 25.8 , 9. &c. x Procho● : ibid. a 1 Chron. 24.5 . ad 20. b Vt t●lleretur ma●eria querimoniarum . Bella●m : de ●leric : l. 1. c. 5. c 1 Chron. 25.8 , &c. ad finem . d Populares v●iu● ephemeriae partiebantur inter se ministeria . In libr● Liturgiarum , Dicit illis praefectus , I●gredimini ; Et sor●iebantur quis i●molaret , quis sparger●t , quis cin●r● l●vares altare interi● , &c. Et ibid : Neoterici ad suffi●● ingredimini & sortimini . Scalig : emend : temp : lib. 6. c. 1. Vise & Car : Sigon : de repub : Hebr : lib. 5. cap. 2. & Ia●nsen : harmon : Euang : c. 2. e 1 Cor : 14.33 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot : polit : l. 2. c. 2. Qu●d ab omnibus curatur , à nemine curatur . where most Seruants least Seruice . g Luc : 1.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. vt supra , Ad suffi●um ingredimini & sorlimini . h de Pontific● sort● designato . i Chrysost : hom : de Natali Christi . Aug : in Iean : tr : 49. Ambr : Bed : E●thym in Luc : c. 1. k Vise Ioseph : antiq : l. 20. c. 8. Scalig : amend : temp : l. 6. c. 1. Baron : annal : in appar : Eastie histor : of Gospell . l Levit : 16.12 , 13 , 14 , 15 , 29 , & 23.27 . m Hebr. 9.7 . n Vise Chrysost. de natal : Chr : o Vise pueriliter satis argumentantes ex Ioan : 3.30 . Chrysost : de nat : Ioan : Ambros : serm : 12. Aug : in Ioan : tr . 14. & de diuers : hom : 40. & de sanct : 21. & in Psal : 132. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphan : haer . 51. quod tamen negat Hierō . ad Ezech : c. 1. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vel vt alij . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clemens Ale● : strom . 1. quos sequitur Lydiat : in emend : iēp : q Scalig : ex orbibꝰ Hieraticis de emēd : tempr : lib. 6. Broughton concent : of Script : & Bero●ld : Chron : l. 4. c. 2. ex hebdomada dimidia Dan : 9.27 . 2 Iacob : Cappell : in epoch : illustr : ad Octobr : 26. reijcit . r 1 Chron : 25.8 , &c ad finem . s 1 Chron : 26.13 , &c. ad 20. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo de honor . sacerd . u Psal : 134.1 . * 1 Chron : 6.31 . & 23.4 , 5 , 6. & 25.1 , &c ad 7. 2 Chron. 8.14 . & 29.5 . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Mose Philo de constit . princ . y Act. 8.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z 1 King. 19.16 . a 1. King. 19.19 . Vide Piscat notas ad cum lo●um . b Esai 45.1 . c Psal. 2.1 . Ioan. 1.41 . & 20.31 . d Esai 61.1 . Psal. 45.7 . Act. 4.27 . & 10.38 . e Exod. 40.13.15 . Leu. 8.12 30. 1. Sam. 10.1 . & 16.13 . f Act. 1.26 . g Persecutionis tēpore ; qui mamant , ne fuga fiat omniti ; qui fugiant , no morte eorum deseratur Ecclesia ; sorte legendi sunt . Aug. Epist. 180. h Baro in Ion. c. 1. i Iudg. 20 9.10 . k Iudg. 20.18 . l Pet. Martyr : & Fr. Iunius . m Iudg. 17.6 & 18.1 & 19.1 . & 21.25 . n Martyr in Igud . c. 20. o Nehem. 10 34. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. polit l. 6. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 4. c 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Democratia Otanes apud Herodot . l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut : ad Apo●lon q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pl●t . sympos . l. 2. c. 10 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is●rat . Areopag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Socrat. damon . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion Chrys●st . orat . 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Aristot. polit . l. 4. c. 16. a Plato de leg . l. 6. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Vise Breerwood de pond . & pret : num . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar : in Lycurg . r Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph : Eccles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschin : in C●esiph . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschin . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liban . argum . Demos●h in Androt . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17.22 . Mar●ius collis ; vt Bezarectè : malè enim Erasm. & Gualt . in Poll. vicus : & Genen . nostrates , Mars his street . u Adijciebantur quotanuis , vtalij , Archontes 9. vt alij , Thesmotheta 6 , si inculpatè se gessissent . Argum. A●irot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de 9. i●●is Plut. Peride , qui & Perielem notatum ait , quod in Concilium Areopagiticum se ingereret , null●m ●x●ijs magistratum ansè sor●itus . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Harpocr . Lex . Hinc Demos●h . in Aristog . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Aristoph . nubib . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y Vise Sigon . de repu●● . Athen. l. 2 c. 3 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harp. Lex ●het . ex D●moslh . de●nom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych qui & eò allusisse ait S●phoclem in Meleagro , ac si apud Ae●●l setiam vs●tatumid fuiss●t . Quod Erasm●m decepit Aetolis istud tribuentem . adag 37. rent . 6. chil . 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argum. Androt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harpocr . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex . Aristot. Harp. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arg. Andr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ibid. Et Poli. l. 8. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Peric . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demos●h . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heradot . l. 6. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot & Aesrbine Harpocr . & Li●●● . argum . Andr●t . paulò aliter Polluxonem l. 8. c. 9. § 32. Hinc Thucud . l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib●● . ●●g . Aud● & V●●i in Median à q●●bus 〈…〉 h 〈…〉 i Ex Schol. Aristoph . in Plut. k Ita Schol. ex Aristot . vbi tam●n alia Scholia colorem omnibus eundem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appingu●t . k Hinc Dem●st . in Aristog . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et huc allusit Aristoph . in Eccles. vbi ait ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Quae ●um apud Suidam parum consideratè legisset , ad sortes conuiuales retulit Lelius Bisc . hor. subsec . l. 9. c. 13. Sic. Lucian . dicaster . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Aristoph . Pluto de sene capulari ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vise sit Sig●n . de repub . Ath●●● 2. c. 3. & Rhodig . antiq . lect . l 12 c. 18. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian dicaster . n Vise Aristot. infra apud Aristoph . Schol. o Aristo● . ibid. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. in Athen. polit . apud Schol. Aristoph . Pluto . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harp●c● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost. in Aphob . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pollux l. 8. c. 10. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pollux . l. 8. c. 8. §. 6. t Harpocr . & Poll. l. 8. c. 10. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex Platon . Hyperbolo Harp. Lex . x Hinc Aescbines decorona Demosth. obijcit , quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senatū ingressu sit . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pollux l. 8. c. 8. § 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harpocr . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. Etym. & Harpocr . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex Aristot . Harp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost. in Timocr . Virosq hos 15. fuisse cōtendit Meurs . lect . Attic. l. 1. c. 19. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Aristot . Harp. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Arist. Harp. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictos . ex Phalareo Poll. l. 8. c. 8. §. 20. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poll. ibid. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Pollux l. 8. c. 8 §. 11. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato apud Bud. in comment . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pollux l 8. c. 8. §. 3. Eodem ferè loco erat quo Rex Sacrificulꝰ Romanis . Postell . de Ma● . Ath. c. 21. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pol. ibid. §. 2. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. §. 4. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Etymolog . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Lysiā in Euandr . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost. in Eub●l . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys. Halic . antiq . l. 2. * In Telluris aede Sacerdos creatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pansā , Achaic , Achaea Iunoni apud Aegiū oppidū virgo sortitur . Tertul. ad vxor . l. x. Delphi● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designabantur , vt Eurip. Ione . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vise Bulong . in Casaub. diatr. 3. o La●coo● ductus Neptuno sorte sacerdos . Virg. Ac● . 2. vt solet fieri , v●i deest certu● sacerdos : erat enim L. Thymbraei Apollinis sac . Seru. p Syracusis in an●os singul●● Ionis sacerdotem sortitò capile● iubet . Cic. Verrim 4. q Ocellus Gracia . Casa●b , ad Theophr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindaro . Vise Athenaeum l. 5. & 6. dipnosop . & Cic. pro ●lace . Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Da●aseum . Iulian●● : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo de 〈◊〉 fabr . dixit . Hadr. Iunius adag . 64. cent . 3. r Caput Italiae fore ab Auguribus praedictum de capite humano in Capitolij fundamentis repert● . Vise Li● . l. 1. & Dionys. Hal. l. 4. digna tam fe●●a ceruice facies . Pli● . ●ist . nat . l. 3. c. 5. s Caput terrarum , Plin. ibid. ●●perij , Lin. ibid. Orbis , Ouid. amor . l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Athen , dipnof . l. 1. Mund●● alt●r , Sern . ad Virg. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys. Hal. l. 2. u Papia lege cautiō vt Pontificis Maximi arbitratu virgines è populo viginti legantur , sortitioque in con●ione ex eo numero fiat . ●e●●ius noct . Attic. l. 1. c. 12. Hinc Suet. Aug. c. 31. ambijsse mult●s ne s●lia●in sortem darent . x Postel . de mag . Athen. c. 21. & Delrio disq . mag . tom . 2. l. 4. c. 4. q. 1 y Vise Dionys. Hal. antiq . l. 4. & alio● . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Dionys. Hal. l. 2 a Val. Horatiusque Coss. sortiti vter Ionis adem in Capitolio dic●ret ● Horatio sorte euenit . Liu. hist. l. 2. h De Dictatore nominando si inter Coss. non conuc●●ret , sortiri solitu● qui ' ▪ diceret . Alex. ab Alexand. gen . dier . l. 4. c. 24. * Vt Comitijs praeesset , D●illi● sorte euenit . Liu , l. 3. Decretum vt Coss. sortirentur , vter c●nsoribus crea●dis Comitia haberet . Ib. 24. c Coss. prouincia● sortiti ; Fabio vt Antio legiones duceret , Corn , vt Romae praesidium esset . Liu l. 3. d Hinc toties apud Liuium ab ann . 11 c. 267. & deinceps ; Coss. prouincias sortiti : huic bellum istud , illi illud prouincia euenit , &c. Et Cic. ad Attic. Ep. 14. Senatus decreuit vt Coss. 2. Gallias sortirētur . e Consul cui sors eius diei imperij erat , Liu l. 22. Ductu Sergij cuius di●s imperij erat . Ibid. l. 4. f Prior Cl. quum Sempronius cui sors comitia habēdi obtigerat , Romā venit . Liu. l. 39. g Cum Coss. bellis auocareatur , neque esset quì in ciuitate ius reddere poss●t , Praetor creatus est Vrb●nus , qui in vrbe ius diceret . Pompon de orig . ●uris leg . 2. Visatur Liu. l. 7. h Turba peregrinorum , in vrbem veniente , creatus est ●lius qui peregrinus appellaretur . Pompon . ibid. i Tot Praetores creati , quot prouinciae in d●ti●n●m ●●n●rant . Ibid. Vise Liu l. 22. anno 11. c. 338. & l. 32. anno 557. & l. 38. an . 567. & l. 40. anno 575. k Hinc toties apud Liu. ab anno 538. Praetores prouincias sortiti : Vrbana sors A. peregrina B. Sardinia C. Sicilia D. Gallia● . &c. obuenit . l Catera● Prouincias Proconsulibus sortitò permisit . Sueton. Aug. c. 47. Vise Dion . Cass l. 53. m Quos eorum ex SC● cum imperio in prouincias pro Praetore mitti oporteret , eos sorti ò in prouincias mitti placeret . Cael. Cic. li. 8. Ep. 8. In sortem conij●erentur , quoad is num●rus effectus esset , quem ad numerum in Prou. mitti oportere● . Ibid. n Questorem habes non tuo iudicio delectum , sed ●um quem sors dedit . Cic. ad Q. fr. ep . 1. Quaestor factus continuò sine SC o , sine sorte , sine lege ad Caesarē cucurristi . Cic. Philip . 2. Quaestura vtriusque propemodū pari momento sortis fuit : habuit his lege Titia prouinciā tacitam & quietā ; tu illam , cui cùm Quaestores sortiuntur , etiam acclamari solet , Hostiensem . Idem pro Muren . Sic à maioribus nostris accepimus Praetorē Quaestori suo parentis loco esse oportere : nullam neque grauiorem neque iustisrem causam necessitudinis possereperiri , quàm coni●●ctionem sortis , quàm officij , quàm publicam muneris societatem . Idem Verrim 1. Vise & de his Dion . Cass. l. 53. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Cass. l. 54. o Nunquam maiores nostri sortitionem Aedilitiam constitnissent , nisi viderent accidere poss● , vt competitores pares suffragijs essent . Cic. pro Plan● . p Ecce Comiti●rum dies : sortitio praerogatiue . Cic. Phil. 2. Tribus prim● praerogatiuae dicebantur ; sec●ndae iure vocata . Aescon . in Verr. 2. An ●ua ce●turia praerogatiua lantum autoritatis hab●t , vt ●e●o vnquam prior ea● tulerit quin renuncia●●● sit ? Cic. pro Planc . Vise Io. Scalig. ad Fest. q Tanta illis comitijs religio est , vt adhuc omen valuerit praerogatinum . Cic pro Muren . V●de rectè Lamb. emendat illud Cic de diuin . l. 1. Praerogatiuam etiam maiores omen ( non , omnes ) iustorum comitiorum esse volu●runt . Vise Liu l. 10. anno 458. r Liu. l. 21. anno 537. & l. 23. anno 539. E● Appian . bel . ciu . l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s Liu. l. 30. anno 551. t Decē tribus sorte ductae ex quibus delectus haberetur . Liu. l. 4. an . 337. * Coniectis in sortē omnibus tribubus Polliae , quae proxi●a ●aierat , prim●m nomen vrna extractum citari iussit . Val. Max. l. 6. c. 3. 1 Bona hastae subiecit Val. 2 Tenebrionē vendidit . Varro apud Non. & ipsum & bena vendidit . Val. u Cum Praetores designati sortirentur , M. Metello obtigit , vt is de pecu●ijs " repetundis quaer●ret . Cic. Verr. 1. Cassij de maiestate , Sulpit ij sorsquaestio p culatus . Cic. pro Muren . Vise Sig●n . de iudic . l. 2. c. 4. x Quum multi Iudices à Praetore ad Consilium vocandi essent , qui Quaesitor fuisset in publica aliqua causa , necesse erat primū de Curia Senatoriae conscribi , deindein vr nam sortitò mitti , vt de pluribus necessarius numerꝰ confici posset . Aescō . in Verr. 3. Vise Cic. Verr. 4 & pro Cluent . & ad Q. Fr. Ep. 5. Huc allusit Virg. Aen. 6. Nec verò hae sine sorte datae , sine iudice sedes : Quaesitor Min●s vrnam mouet ; ille sileutum Conciliumque vocat ; vitasque & crimin●discit Vise & Cod. Theod. l. 2. tit . 1. sect . 11.12 . y Ex lege Rupilia dicas sortiri . Cic. Ver. 4. z Non audiebantur causae nisi per sortem ordinatae : ex sorte n. diert● ordi●ē accipiebant , &c. Seru ad Aes . 6. quem sequuntur Hadr. Iun. animad v. l. 2. c. 5. Robortel . annot . l. 1. c. 24. H. Steph. & Bud. in ●●●ment . ling. Gr. 1 Iudices sortiti . Cic. Ver. 3. & 4. Hinc Suet. Aug. c. 29. Cautū est , vt in Marti● ad● sortitiones iudicū fierent . & Cas. c. 12. Sorte index in re● ductus . Et Cic. Ver. 4. Paratus ad han● dicā sortiendā venerat . Et ibid. ●●ducit ex vrna tres : eis vt absentem condemnent imperat . Et Iudicia sortiri . Sen. Herc. Fur. 3.2 . i. Iudices . quod parum assecutus est Farnab , ●●ster . Vise Na●u●um miscel . l. 9. c. 7. Sigon . de Iudic. l. 2. c. 12. Et Praeuot . de Mag. Rom. c. 7. 2 Accusatorireoque permissum , vt ex illo numero reijcerent , quos inimic●s sibi aut incommodos putarent . Ascō . in Verr. 3 In reiectorum locum praetor alios subsortiebatur : vndè Subsortitio dictae Ascon . ib. Cum his iudicibus , quos in horum loc●● ex lege subsortitu● es . Cic. pro Cluent . 4 Visatur Plin. Sec. epist. 3. lib. 9. a Instituit sibi consilia sortiri s●mestria , cum quibus de negotijs ad frequentem Senatum referendi● ante tractaret . Suet. Aug. c. 35. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion . Cass. lib. 53. c Septembri Octobriue mense ne adesse vllos necesse esset , quàm sorte ductos . Suet. Aug. cap. 35. d Vibis regiones annui Magistratus sortito in●●entur . Ibib. c. 30. Et Dion . Cass. l. 55. e Casaub. ibid. quē vise . f Ambitu suspecto , sorte ducebantur ex numero praetorum qui praessent . Tacit. annal . lib. 13. g Neque id diu m●n●it , quia sor● decr●abat ad p●●rum ido●●os . Ibid. h Dion . Cass. hist. l. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. k Sorte ducti qui legis nexus exoluerent . Tacit. Annal . l. 3. l Sorte ducti per quos redderentur bello rapta , &c. de Muciano Tac. hist. l. 4. m De Vespasiano idem Suet. Vesp. c. 10. Vise Rauard . pro Tribunat . c. 17. n De vtroque Marcil . ad Suet. o Sortem legationibus maiores posuerunt . Marce●lus apud Tacitum hist. l. 4. p Senatus decreuit vt legati cum autoritate mitterentur . Cum mea sore ex isset , &c. Cic. ad Attic. Epist. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diō . Cass. l. 59 q Plura exempla frustrà quaesiuit Lipsius ipse . Addo tamen ex Cic. pro Ligario de Tuberone in African legato ; Tuberoni● s●r● coniecta est ex SC ● . cùm ipse non adesset . Et mox , Quò Senatus cum sorsque miserat . Frustrà enim Fr. Syluius ad auspicia detorquet . r Priscus eligi , Marcellus vrnam postulabat . Tacit. hist. l. 4. s Vicit pars , quae sortiri malebat . Ibid. t So●● cerneret , ne quid gratia momenti faceret . Liu. hist l. 43. u Ne ambiti●●i aut inimicitijs locus foret . Tacit. hist. l. 4. x Quidam , ne alijs electis posthabiti crederentur ; splendid issimu● quisque , met●● inuidiae , si ipsi eligerentur , Ibid. y Accusaui eum , quîcum Quaestor fueram , quîcum me sors consuetud●que maiorum , quîcum me Deorum homi● numque iudiciu●● coniunxerat . Cic. Verr. 1. Sortis necessitudinem religionemque violatam . Ibid. vt nec fidem suam , nec morem maiorum , nec necess●tudinem sortis laederet : Etenim si has perturbare & permiscere volumꝰ , totā vitā periculosam , inuidiosam , infestamque reddemus , si nullam religinem sors habebit , nullam autoritatem mores atque inst●uta maiorum . Ibid. 3. Iudicibus nulla lege , nullo instituto , nulla religione , nulla sorte ex libidine istius datis . Ibid 2. z Multis in loci● Officiarios sic perballotas siue breuia eligunt . Pano●m . ad 5. de Sortileg . a Venetorum r●mpub esse vindicias caelestis reipublica . Platonis Dartes in Bar. annal . b ●ontaren . de Venet. repub l. 1. & Postel de Magistr . Athen. c. 2. c Decembris 4. Contar. 14. Postel . * Supra §. 7. ex Dion . l. 54. d Contaren . de repub . Venet. l. 2. * Contar. de Venet. repub . l. 1. Et Postel . de Magistr . Athen . c. 8. e Estates & Empires transl●ted out of French by Grimston . f Milites sortitò per h●ras excub●bant . H. Iun. animad . l 2. ● . 5. & 1. Sauar . ad illud Sidonij ep . 6. l. 8. Inter ex●u●ial●s curas saltem sorti●ò vacabis . Hinc Virg. Ae● . 9 Omnis per muros legio sorti●a p●riclum excubat ; excercentque vices qu●d cu●que tu●●dum est . Nisus erat pōrtae c●stos . - i●s●rte diuisa ad d●fensi●n●m pericul● . Seru. & Georg. 4. de apibus . Sunt quibus ad portas cecidit ●ustodi● sorti . à militia tractum . Ser● . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stationes in acie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph. Cyri paed . l. 6. Diuisis copijs Coss. so rtiti , quia non ab eadem vtrumque parte aggredi host●m placebat , regiones quas peterent . Liud . 41. Polynicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duces 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aeschyl . Theb quod & Eurip Phaenis . Et contra obsessi quoque septem excursib●s haerent . Ogygijs it sorte Creon . &c. Stat. Theb. l 8. h Omnium castrensium munerum numeros primus aut cum primis obir● ; st●●● pro signis ; excubias sorte agere ; &c. in praeiium primus ire , praelio postremus excedere : dux consilio esse , miles exemplo . Paca●us panegyr . i S●c Aiax cum Hectore committitur . Homer . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Hinc Soph●el . Aiace . - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Ouid. Met. l. 13. Hunc ●go poscentē cum quo concurreret vnus Sustinui : sortemque meam vouistis A●hiui , &c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hector Vlyssesque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vter Paris an Menelaus in congressu prior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. Il. ● . l Huc delecta virûm sortiti corpora furtìm Includu●● . -Virg . Aen. 2. m Plutarch in Timoleon . n Plut. in Pericle . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioseph . ●●ptiū . l. 3. c 26. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ios. cap. l. 7 c. 35. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. u Si tacent omnes , coguntur sortitò dicere . Cic. Verr. 4. ita Verri praedicando , cùm nem● surgeret , sor● ducitur . Ibid. * Lucian . de ●aeres . x Plut. apophth . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Zen●dot . in Prou. a Erasm. chil . 4. cent . 2. ad 64. b Rhodig . antique lect . l. 12. c. 17. c Sic Vlysse & Eurylocho de Circaea insula expl●rāda sortientibꝰ , ●urylocho sors exij● . Hom Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et inde Ouid. Metam . lib. 14 S●rte sumus lecti . d Sternimur optataegremio telluris ad vndam , Sortiti remos . Virg. Aen. l. 3. ● . Per sortem di●isi ad officia remiga●di , quis esset proreta , quis pedem teneret . Seru. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apollon . Argon . vbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Eustath . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Operumque labor●m Partib ● aqu●bat iustis , & sorte trahebat Dido . Vir. Aen. 1. g Ocyus incubuere omnes , pariterque lab rem Sortiti . Aen. 8. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Hom. Odyss . ● . - nosmagna precati Numina , sortitique vices ( vel partes membrorum , vel quo quis loco staret . Seru. ) vnâ vndique circum F●ndimur , & telo lumen terebramus acuto . Virg. Aen. 3. i Sic Diod●r . Sic. l. 3. O i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 topazium inquirunt . k Sesostris anni● quibusque sorte reges singulos è subiectis iungere ad currum solitus , &c. Plin. hist. ●at . l. 33. c. 3. & Iul. ●uleng . de triump . c. 5. l Iudg. 1.7 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Etym. & Eust. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literis transpositis , versoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Auenar . Guichard . & Crucig . c Act. 1.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de Iuda . & 17.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d●●i● qui s●●i spontè associauerant . d Heb. 1.9 . e Heb. 5.6 . f Luk. g Sic Bodin . de Mario ad bell . Mithrid . à Sulpit. Trib. Pl nom●n d●monol . l. 1. c. 6. Vise &c. 10. §. 3. g Num 26 55. & 33.54 & 36.2 . h Num. 26.53 . ad 57. i Num. 18.20 . & 26.62 . Deut 10.9 . & 18.2 . I●sh 13.14.33 . k Num. 26.29.35 Iosh. 14.4 . l Act. 1.15 . & Apoc. 3.4 . Numerus nominū Et , habes pau●a no●ina . m Ordinatio●e di●●na sorte cade●te super terra● proportionatā pro plu●alitate vel paucitate hominum . Lyr● in Num. c. 26. & ●●r● . i● Ion. c. 1. n Iosh. 17.14 . o Iosh. 19 9. p Ex Hebr●●rum quorundam sei●entia , quam R. Leui i● comment . ad Iosh. approbat , ad Num. reijcit ; Masius ad I●sh . c. 15. r Iosh. 1● . 1.9 . q In familijs subdiuisa ●st per sor●es inaequales pro numero personarum . Ex aliorum sententia . Lyra in Num. c. 26. Et ex Iosh. 15.1 . Oleast . Et Trem. ac Iun. ibid. s Num. ●6 . 55.56 . t Num. 32.33 . & 34.13.14.15 . I●sh . 14.1.2.3 . u N●m . 26.53.54 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 13.19 . y I●sh . 14.1.2 . z Iosh. 11.23 . a Iosh. 14.1 . & 19.51 . b Num. 34.17.18 . c Iosh. 15. d Iosh. 16.1.4 . e Iosh. 16.5 . ad finem . f Iosh. 17.1 . ad 12 g Iosh. 18.2.10 . h Iosh. 18.11 . ad finem . i Iosh. 19.1 . ad 10. k Iosh. 19.10 . ad 17. l Iosh. 19.17 . ad 24. m Iosh. 19.24 . ad 32. n Iosh. 19.32 . ad 40. o Iosh. 19.40 . ad 49. n Iosh. 18.4 . ad 10 o Ioseph . antique l. 5. c. 3. p Masius ad Iosh. c. 18. q Lauat . Iosh. c. 18. r Caluin . Iosh. c. 18. s Rabbini in Baba Bathra teste Masio : & Schindl . lex . Pent. t Ioseph . antique l. 5. c. 3. u Masius in Iosh. c. 15. x Neque ●nim certum satis quod Mas. ad Iosh c. 15. tribuum praerogatiuam in prius posteriusque sortiendo seruatam . Et manifestò falsum qu●d Oleast . ad Num. c. 33. ordinem nascend● in sortiendo secutos . y I●sh . 19.1 . & 21.4 . z Chytrae . i● Iud. c. 1. y C●n●s . 49. z Ad contentiones excludendas . Ly● . in Num. c. 26. a Num. 35.7.8 . Iosh. 21.2 . b Num. 26.57 . & 3.17 , 18 , 19 , 20 , 21 , 27 , 33. c I●sh . 21.10 , 20. d I●sh . 21.8 . e I●sh 21.4 . ad 43. 1 Chron. 6.54 . ad finem . f Iosh 21.4 . g Iosh. 21.5 . h Iosh. 21.6 . i Iosh. 21.7 . k Nehem. 11.1 . l Ioseph . Gorionid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Ioseph . Flau. capt . l. 5. c. 1. vi inua isse . n Leu. 27.32 . o Vt quo ordine ex stabulis sua sponte exeunt , decimum quodque baculo numerantis tangatur , & segregelur Domino . Iun. ad Leu. c. 27. & R. Sal. Iareb . ibid. p Ezech. 20.37 . q La●at . in E●ech . r Iun. in Ez c , 20. s Vers. 38. t Obad. vers . 11. u Ioel. 3.3 . x Nahum 3.10 . y Vise Herodo● . hist. l. 1. y Psal. 2● . 19 . z Caluin . in harmon . Gualt . in Ioan . c. 19. * 1 Sam. 19.11.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vt Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Matth. 27.35 . Mark 15.24 . Luk. 23.34 . Ioan. 19 24. p Ne inutilis redderetur . Aug. in Ioan . tr . 218. & Suarez in 3 ●om . 2. disp . 38 §. 1. q Resoluta in partes , partes etiam in particulas resoluentur . Simon d● Cassia super Euang. l. 13. Et Baron . amnal . tō . 1. an . 34. r Euthym. in Mat. c. 67. s Sortes in tu●icā solam missas . Aug. in Ioan. tr . 118. & Thom in ca●en . & Maldona . in Mat. c. 27. t Mark. 15.24 . u Etiā v●stomenta reliqua sorte diuisa . Ambr. in Luc. 23. & exhort . ad Virg. & Theophyl ad Marc. 15. & Glos. ad Digest lib. 10. tit . 2. le● . 5. * Quat●or n. milites erant . Au. in 10.118 . id quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a ● Act. 12.4 . x Caluin . de reliq . & Becon of Romish reliques . * ●tred●t Iud●us Apella , sed Non ego credulus illis . y Dactylis , i. ●alú , ●esseris , aleisuè è manu ●●issis : Gallicè un dét , fiue dé ( dice. ) Hadr. Iun. & Fr. Nans . in Nonn . par . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Nonn . parap . Ioan. a Falkenberg . in Non. dio● . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gloss. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non. Dionys. l 33. d Micare est sor●iri digitis Nonius de propr . serm o ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ptol m. H●phaest . his● . n●●al . 4. qui & im ● tionē●ius Helenae tribuit : in Pho●ij biblioth . 1●0 . Quid sorsest ? quod micare , quod talos , tesser . ● i●cere . Cic. diuin . l. 2. e Vude natū p●ouerbium de homine qui certiss●ma esset fide , Dign●m esse quicum in tenebris ●icetur . Cic. Ossic. l 3. & sin . l. 2. quod de lusu acceptum Eras. chil . c. cent . 8. ad 23. ad contractus verèretulit Casaub ad Suet. Aug. f Duorum tantum est . Nans . g Odyss● . de quo tamen alibi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Il. ● . louē fulgurare vbi ningit . Scal. Poet. l. 5. c. 2. Apud Virg. Aen. 6. Palin●us Aeneam portus Velin●s requirere iubet , qui post ann . 600. ●o nomine primum n●ncupati . Ge● . noct . Att. l. 10. c. 16. Idē po●tū describit , qualis nullꝰ spiāinora Africana . Seru. ad Aen. 1. Ceruorū agmen ibid. ab Aenea repertīs . Cùn cer●os Africa serè sola non gignat . Pli hist. nat . l. 8 c. 34. & Arist. hist. animal . 18. c. 28 h Mimū ridiculū . Ios. Scal. ep . ad Salmas . i Prou. 1.14 . k Sor●ē mitte ●obiscū . Vulg i. consort noster ●●● Vat. Cast thy Lot in among v● Angl. l Sortē conijcies in●er nos , i cōmunis praedae partē e●●qun nobiscū sorte capies . Iun. & Cart. m A legitima negotiatorum societate sumptalocutio . Iun. n Chald. paraphr . o 2. Sam. 8.2 . p Lyra , Iun. alij . s Non cecidit super eam sors , vt alij perirent , alij saluarentur ; sed cunctis communis ven●t intericus . Hier. in Ezech. quem sequuntur L●uat . Lyra , & Geneu . nota . r Ezech. 24 6. t Vise Iunij not . u Louit . 16.1 , 9 , 10. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrys. orat . 64. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apollod . bibl . l. 1. Hinc Hou● . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Et Virg. Aen. 1. Non illi imperium pelagi , sed mihi sorte datum . Vise ibi Sernium : sed & Lactant iustis . l. 1. c. 11. z Claros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex Nearch . Eust. ad perieg . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cùm inter Heraclidas conuenisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . Il. ●● . & Steph. de vrb . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Etymol . b Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cui sors prinia obtigisset , vel Spartam vel Argos optaret ; cui tertia , M●ssenen obtineret . Polyaen . stratag . l. 1. aliter paulò quàm Pausan . M●ssen & Apollod . l. 2. Vise infra cap. 12. § 6. c Deditque sors Char. sedem habere Parisios , Gunt . Aurelias , Chil. Suessionas , Sig. Remos . Greg. Tur. hist. l. 4. c. 22. d Chytrae● in Iudic. c. 1. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrys. 64. i Hinc Stat. Theb. 1. - iam sorte carebat Dilatus Polynicis honos . Et l. 2. - animum subit illa dies , qua sorte benigna Fratris Echio●ia sleterat priuatus in aula . Et Eteocles , Quae sors iusta mihi , qua non indebitus annis Sceptra dicauit honos , teneo , aeternumque tenebo . k Cod. Iust. lib. 10. tit . 34. leg . 2. l V● rebus totis insortium casum deductis , vel Curiae quadrantis , velhaeredi aut fidei commissario dodrantis electio ex sortis falicitate contingat . m Natural vi ●ū est negligi quod in commune possidetur : vique nil●t habere se , qui n●n totum habeat , arbitretur : denique suam quoque sortem corrumpi patiatur , dum inuidet alienae . n 1. King. 3.26 . o Iustin. Institut . l. 2. t. 20. Siinter optandum dissenserint , fortuna sit optionis iudex . Et Cod. lib. 6. tit . 42. leg . 3. Sorte inter altercantes alhibenda . p Litelton Tenures l. 3. c. 1. q Aeneas vrbem designat aratro , Sortiturque domos . Virg. Aen. 5. r An inter se sortiunt vibem atque agros ? Ennius Cresph . apud Nonium . s Sitella allata est , vt sortirentur vbi Latini suffragium ferrent . Liu. l. 25. Ex 4. vrbanis tribubus vnam sortirentur , in quam libertini omnes conijcerentur . Idem l. 45. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Solone . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Lycurgo . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionys. Hal. antiq . l. 2. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schol. Aristoph . Nub. a Hinc Aristoph . Nub. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vbi Schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Plut. Pericle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vise Pausan . Attic. Heredot . l. 5. Thucyd. l. 3. alios . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Romull institutum . Dionys. Hal. l. 2. Oi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. Chron. can . Sabinorum terra sorte diuiditur . Hieron . Aequaliter aut sorte agr●s legionibus assignari . Brut● . Cic. ep . 20. l. 11. Vise Appi● . bel . ciuil . l. 2. c Abstem . fab . d Sic Pomp●iani pridiè pugnam Pharsalicam . Plut. Caesare . Sic Latini Constantinopoli capta Imperij prouincias , q●asa orbe denicto , sortilò inter se diuisere ; vrbesque & fines inter se permutauere . Nicet . annal . l. 18. e Sic Ambigati Celta nepotes 2. sortibus emissi , alter saltus Hercinios insedit , Italian●●lter inuasit . Liu. l. 5. f Sic Lydus Rex cum filio , vt Heredot . l. 1. Lydus & Tyrrhenus fratres , vt Paterc . l. 1. sterilitate frugum compulsi , sortiti sunt , vter cum parte multitudinis patriae d●cedere● . Sors T. contigit . Sic sub Suione Rege fame inualescente , Dani patria excessuri sorte deligun●ur . Saxo Gramm hist. Dan. l. 8. g Placuit sorte definiti . Sors super Tyrum cecidit . Guil. Tyr. bell . sacr . l. 12. c 24. h Praedam sortiri soliti Victores . Seru. ad i●ud Virg. Aen. 9. Si capere Italiam - Contigerit victori , & praedaducere sortem . Mulieres Delph● a●●ata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mo●ilia apud Athenaeum l. 6. i Captiui inter Victores sorte diuidebantur . Seru. ad i●ud . Aen. 2.0 foelix , vna ante alias Priameia Virgo , Iussa mori ; quae sortitus non pertulit v●os . Hinc Eurip . Troad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Senec. Versata dominos vrna ca●tiuis dedit . It , Domum acce Priami è nuribus & natis legeus Sortitur vrna . Praeda quē vilis sequar ? Ithaco obtigisti praeda nolenti breuis . de Hecuba : qua de & Our ● . Met. l. 13. - ô modò regia coniux : - Nunc etiam praeda mala sors . Et Helena apud Sen. Quam quisque famulam traheret incerto diu Casu pependit : me ma'us traxit statim Sine sorte Dominus . k Vopiscus Probo . l Fugitiue potiu● militi quàm forti conuemire . o In defunctorum locum , qui annonam publicam acciperent , quotannis sorte suffecti sunt . Suet. I●l . c. 41. m In serui● ex testamento manumittendis , vbi omnes non possunt , &c. sortiri cos opertobit , ●e quam ambitionis vel gratiae suspicionem Praetor subeat . Digest . lib. 40. tit . 5. leg . 24. Sic coniectis in aquae fitulam sortibus de ancilla ducenda sortiu●tur serui d●● , in Planti Casina : quam sortem ●um diuinatoria Meursius frustra confundit ad Cas. c. 3. n Sortitur dominos , ne laceretur auis . Mart. l. 8. ep 78. Sic lego , quod vulgò , noc laceratur . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apollador . l. 1. q Vter prior matri osculum daret , sorti permittunt . Liu. l 1. r Liu. l. 1. & H. lic . l. 4. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionys . Hal. l. 4. t Ptolom . Hephaest . apud Photium : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u In tribus iudicijs , familiae herciscundae , communi diuidundo , & finium regundorum , quaeritur quis actor intelligatur , quia par omnium causa videtur . Caius Dig. lib. 5. tit . 1. leg . 13. x Cum ambo ad iudiciū prouocant , sorte decerni solet . Vlpian . ibid l. 14. y Sortiri oportet , apud quem esse debeant . Caius l. 10. t. 2. l. 5. vbi Gloss. vel vt vni per sortem omnia , vel vt vna vni , alia alij , vt in vestibus Christi . z Cellae per liter as fignatae sorte patribus distribuuntur pridiè quàm ingrediuntur Conclaue . Marcel . Corc. Cerem . sacr . l. 1. s. 1. c. 2. Et Continuator Vrsper . vbi de Synodo Basil. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plus . Sympos . probl . l. 2. c. 10. Et ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hinc . Aristoph . Equit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vise Suid. & Erasm. Chil. 3. cent . 6. adag . 1. Sed & Cato Vticen●is in conuiuio sortitione facta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instantibus conuiuis vt primas to●eret , negauit id inuita Venere fieri oportere . Plut. Cat. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. probl . l. 2. c. 10. Vise Athen dipnos. l. 1. & Rhodig . antiq . l. 14. c. 55. c Leuit. 27.32 . d Sic Pelasgi decimam Dijs dandi voto damnati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex My●silo Dionys. Hal. antiq . l. 1. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Th●ophr . de plant l. 9 c. 5. Famaest cum sole diuidi ; ternas partes fieri ; sorte cremia discerni : quod Solicesserit , relictum sponte conflagrare . Plin. l. 12. c. 19. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophr . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eumaeus apud Homerum Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pollux l 6. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesych . & Phauor . lex . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Suidas , cumque segunti Peuter . Bodin . Serat . alij . k In Lesbiurum terra diuidunda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenienses . Thycyd . l. 3. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de Romulo Dion . Hal. l. 2. m Hinc Varro Parmen , apud Non. Ergò micandum mihi erit cum Graco , vtrum illius ego numerum , an ille ●eum sequatur . Vise Ca●saub . ad Suet. Ang. c. 13. n Ex autoritate Turci Apronia●i &c. Ratio docuit , vtilitate suadente , consues●dine micandi sublata sub exagio potius pecora vendere , quàm digitis conludentibus tradere . Antiq. Fabric . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Cass. l. 55. p Pseudo-Athen . h●st . Melch. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Pausan. Messen. r Oraculo iubente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceto exponere , Laomedontis Hesionen sorscepit . Diodor. Sic. l. 4. s Plutarch . Theseo . Et Virg. Aen. 6. - sep●●na quotannis corpora natorum : stat ductis sortibus ●rna . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Pausan. Lacō . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrat. hist. eccl . l. 7. c 8. & Niceph. Call. l. 14. c. 18. Qu●d Epiphan . in Cassiod . Irist . Tripart . l. 9. c. 8. Magorum genus vsqu● ad decimam iussit immiuui portionem . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herodot . l. 3. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Cass. l. 51. Sortiri vel á●micare i●ss●t . Su●● . Aug. c. 13. Quo loco Turneb . aduers. l. ●0 . c. 13. legit Micare : sed & apud Cic. Offic. l. 1. Si hac pari● in vtroque , nullum e● it certamen , sed quasi sorte aut micando victus , altericedat alter . Quam lectionem adfirmat Nonius in Micare . y Pa●ter , Suet. Fili●● , Dion . quod & Casaub. nota●it . z Vise omnin● Polybium de militia R ▪ m. agentem hu●t . l. 6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . App●an . bell c●●● . l. 2. non vt vulgò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vise ●rod . miscel . l. 1. c. 9. Sic Plut. Crasso , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Dionys. Hal. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plu● . Crasso . Signorum desertores . Liu. l. ● . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyb. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Halicar . l. 9. Quiloco cessera●t . Suct . Aug. 24. ordines reliquerant . Liu. l. 12. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pl●t . Crasso . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Anton. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Cass. l. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xiphil . tumultuantes . Suet. Galb . c. 12. e &c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyb. l. 6. Statuerunt it●●ai●res nostri , v●● à multis esset flagiti●● rei m●litaris admissum , sortitione in quo●dam animad●erteretur . v● metus vid●licet ad omnes , p●●na ad pau●es perueniret . Cis. pro Cluent . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyb. l. 6. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyb. l. 6. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anton. Appian . l. 2. Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Anton. Et , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyb. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Halicar . l. 9. Vise Brod. misc●l . l. 1. c. 9. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionyf . l. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Appian . l. 2. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyb. l. 6 Sorte ductos fuste necat . Tac● . annal . l. 3. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyb. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyb. ibid. & Dio l. 49. & Appian . Parth. m S●eton . Cai●● . 48. n Caesis Centurionibus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Halicar . l 9. Ca●tera multitudo sorte decimus quisque ad supplicium lecti . Liu l. 2. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dio l. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Appian . l. 2. Vis● & Suet. Cas. c. 69. p Cohortes , s● quae loco ceffissent , decimatas hord●o pa●it . Su●● . Aug. c. 24. q Qui Medis irru●ntibus ceffissent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dio l. 49. & Plut. Ant. reliquis bord●o praebito . Dio. & Appian . Parth. r Decimum quemque ignominiosae cohortis sorte ductos fuste ●●cat . Tacit. annal . lib. 3. ra●rò ea tempestat● , & è v●tere memoria e●emplo . Ib. s Quo● Spartac● in fugā conie cisset , ex 500 ▪ 50 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Crass. t Neronis Clas●●●rios ●umultuantes d●cima●it . Suet. ●alb . c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xip●i● Galb . u Milites seditiosus multos sapius deci●●●it , aliquando ●tiam cent●fi●a●it , qu●m clem●●●●● so diceret , qui decimatione & visesimati●●e dignoscen●es●mar●t . Capitolin . M●ri●● x Fabius Rull●● , Front. stra●ag l. 4. c. 1. exem . 35. Rutilius , Ioan. S●ri●b . polyer . l. 6. c. 12. ex dua●● leg●●ibus qua loco cosserant vice●os sorte ductos s●turi pereussit . y Id●m , vt Sari●b . Aqui●ius , v● Pro●t . ibid. exemp . 36. ternos e● centurijs quorum stati● ab hos●● porrupta erat , securi add●xit . a Iosh 1● . 1 . & 16.1 . Iud. 1.3 . Chytr●us ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eu●b . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sors quod suum si● s●rte V●r●o de ling. Lat. l. 4. b Psal. 16.5 . & 125.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schol. Aristoph . ●esp . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nin● Eumaeus ex Domini 〈◊〉 d●●● ait habere se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 - Homer . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S●rs & pa●●imoui●● dicitur , & quod cuique a●●iditi● sortiendo . Feft . c Etiam meresqua●si h●reditarij . Es●● 57.6 . Vise In● . ibid. Si● Herat. ●pod . 3. L●pi● & agni● discordiam sortitò obtigisse . quod Iu. Scalig. notat Po●t . l. 6. c. 7. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . H● find . oper . 1. Et , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hinc Demost. & Isaei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haereditas contro●●rsa . Vnde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haredes , Seru. Aen. 10. & haereditas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Psal. 16.5 . & 119.57 . Deut. 18.2 . f Deuteron . 32.9 . 1. Pet. 5.3 . Serui Domini in sorte sunt Christi . Ambr . de Tob. c. 20. g Actor . 26.18 . Coloss. 1.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad Coloss. ho●● . 2. Quar● sot●●● nomine appellat gratiam Dei ? quia in sorte non est electio , sed voluntas Dei. Nam vbi merita considerantur , electio est , non sors . Quando autem Deus nulla merita nostra in●enit , sort● vol●ntaris suae seluo● nos facit , quia voluit , non quia digni sumus : hac est sor● ; qua ex ●o quod gratis datur , sors vocatur . August . in Psalm 30. conc . 2. & ibid. conc . 1. Ad tu●icam Domini sorte perueni . Vise & Ambros. in exhort . ad Virgines . i Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.30 . Ephes. 1.14 . 1. Pet. 1.4 . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1.11 . non , Sorte vocati , vt vulg . s●d , In sortem adsciti , vt rectè ●●za . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galata . 4.1.7 . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1.5 . Galata 4.5 . k Micah 2.5 . Non erit tibi proijciens funiculum ad sortem in congregatione Domini . Iun. i. Non habebis partem in hereditate iustorum . Hieronym . l Esa● 34.17 . Quum proijcerit sortem & distribuerit illis ad an●●ss●m . Iuu . fun●culo . Leo Iud. m Pars & sortes antiquitus diuidebantur per funes . Idiot . in Psalqu●m 16.6 . & Cassiod . Prisco more f●niculis terrarum diuidaebatur haereditas . Sic Deut. 32.9 . Psal. 78.55 . Inde fines dictiquasi foenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Io. Scal. ad Varr. n Esai 17.14 . sors & pars . Sieut H●r . Ep. 1. Qui fit , M. quod nemo , quam sibi sortem Seu ratio dederit , seu fo rs obiecerit , illa Contentus viuat ? - o Ier. 13.25 Sors tu● , & portio demensi tui . Si●ut portio calicis , Psal. 11.6 . & 16.5 . non quòd sortes in calicem quandoque mittantur , vt Delrio Mag. tom . 2. l. 4. c. 4. q. 1. sed ad sortem demensam , prout Ier. 13. siue ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conuiuales illas respiciendo . a Iudg. 3.21 . peculiaria in exemplum non sunt trahenda . Martyr ibid. b Qu●modo Xystus 5. Iuditham Holophernis interfectricem , cum Monacho Regis Galli occisore committit ; in Orat. habita in Patrum Consist . c Num. 25.7.8 . d Quo modo Gloss. ad Greg. decret . l 5. t. 7. c 5. ex Grat. de●r . c . 23. q 8. hoc ipso abutitur exemplo ad laere●●cos interfici●ndos . e Deut. 7.1.2 . f Vise Fr. Victor de Indis relect . 5. §. 2. g Aret. in Problem . part . 1. loc . 67. h Gubernantur à Des ad bonū finem . Aret. ibid. §. 4. i Prou. 16 33. k 2. Cor. 12.7 . Act. 15.38 , 39 , 40 , 41. l 2. Cor. 4.6 . Psal. 112.4 . m Gen 50.20 . & 45.5 , 7 , 8. Psalm . 105.16 , 17. n Implet Deus v●luntates suas vtique bonas per malorum hominum voluntates malas . Augenehir . c. 101. o Vitiorum nosfirorum non est autor Deus , sed ordinator est . Quaedam ergò & facit & ordinat ; quaedam ver ò tantûm ordinat : Iustos & fatit & ordinat ; peccatores autem , in quantum peccatores sunt , non facit , sed ordinat tantùm . Aug. de Gen. ad lit . l. 5. p Non fit praeur Dei voluntatem etiam quod contra ciusdem fit voluntatem ; quia non fi ret , sinon sineret : nec vtique nolens sinit , sed volens : nec siner●t summè bonus fieri malum , nisi posset de malo facere bonum . Aug. enchir . c. 100. q Ortum à Deo habent . Aret. ibid. Deo autore vsi sunt . Ibid. r Le●it . 16. 8 , 9 , 10. s Num. 26.55 , 56. t Num. 21.8 . u Ioh. 3.14.15 . Non imago Dei , sed figura crucis dominicae . Tertull. de idololatr . * Idem Deus , qui lege vetuit similitudinem fieri , extraordinario praecepto serpentis similit●diuem interdixit . Si eundem Deli obseru●s , habes logem e●us , Ne fecuris sumilitodinē . Si & praeceptum factae posteà similitudinis respicias , & tu imitare M●sem , ne facias aduersus legem simulacrum aliquod , nisi tibi Deus sufferit . Tertull. ibid. x Approbante Deo missae . Aret. ibid. y Iosh 7 16.17.18 z 1 Sam. 10.20.21 a Aret. ibid. § 6. b Ibid. ca●t . 3. c In alijs casibus pij his landabiliter f●nt vsi Aret. ibid. § 4. rat . 4. d Luk. 1.9 . e Act. 1.26 . f 1 Sam. 14.41.42 . g Ion. 1.7 . h Faciunt ad Dei gloriam ; dum Domino deferunt iudicium , &c. Aret. ibid. rat . 5. i R●m 3.7 . k Iob 13 4.7 . 1. Cor. 15.14.15 . l Controuersiae litesqu● inexplicabiles ei● fi●iuntur . Aret. ibid. rat . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol Apollon . Argon . 2. m Rom. 38. n Vise Aug. de mendac c. 10. o Prou. 18 . 1● . p Chap. 6. §. 4. &c. to the end . q In omnibus re●ꝰ videndum est qua●enus . Suus enim cuique modus est . Cic in oratore . a Peccatur , si absque necessitate ad sortes recurra●ur . Them sum p●r . 2ª 2 a. q 95. a. 8. & de sort . c. 5. Nider ad praecept . 1. c. 10. Mar●yr . in 1. Sam. c. 10. Aret. probl . par . 1. loc . 67. § 6. ●●ut . 1. Serar . in I●sh t●m . 2. c. 7. q. 21. Bodin . daemonel . l 1. c 6. * Omnia prius t●ntand . , quam ad ludicia descendamꝰ . Martyr . in 1. Cor. 6 b Consilio omnia p●iꝰ e●pe●iri quàm armis sapientis ●ss● . T●r. E●nnc . act . 4. sc. 7. Pa●●mhabere ●ebet vo untas , bellum necessitas . August . epist. 205. Et Liu. hist. ● . 9. Iustū est bellum , q●ibus necessariū ; & pia arma , quibus nulla nisi in armis reliuquit●r spes . c Thom. vbi supra . & Ale● . Alos sum . par . 2. q 185. mē . 3. d Prou. 18.18 . e Gen 13.89 . f Peccatur , si quis absque Dei reuerenti● sortibꝰ vtatur . Thom. 2● 2 ae q. 95. a. 8. & de sort . c. 5. Martyr . ad 1. Sam. c. 10. Nider ad praec . 1. c. 10. B●din . daemonol . l. 1. c. 6 g Fus●s ad Deum precibus . Bed● in Act. 1. Et Orig. in Iosh. hom . 23. h Act. 1.24 , 25 , 26. i 1 Cor. 10.31 . Coloss . 3.17 . k Luk. 18.1 . 1. Thess. 5.17 . l 1. Tim. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marc. leg . spir . m Psal. 55.17 . & 141.2 . n In sacris liter is ideò preces praemissae , quia de rebus grauioribus sortes adhibita . Serar . in Iosh. c. 7. q. 21. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de leg . l. 6. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde Aiax apud Ouid. Metam l. 13. - sortemque meam vouistis Achiui , E● vestrae valuere preces . - Et Liu. l. 10. Sortientibus prouincias Coss. Hetruria Caruilio euenit secundùm vota milit●m . q In rebus leuicul●s non est necessaria oratio . Serar . in Iosh. c. 7. q. 21. r Vt absit superstitio & curiositas . Martyr . ad 1. Sam. cap. 10. & Aret. probl . par . loc . 67. §. 6. caut . 2. s Euentus á Deobo●isue Angelis expectetur , &c. Thom. 2● 2 ae q. 95. a. 8. & de sort . c. 4. Nider . inpraecept . 1. c. 10. t Ne in illicita inquiramus , &c. Aret. ibid. caut . 3. u Iosh. 7.16 , 17 , 18. * Ne in futura . Aret. ibid. x Ne diuina oracula ad terrena negotia conuertantur . ex Aug. epist. 119. c 20. Thom. p. 2ª 2 ae q. 95. a. 8. Nider . ad praecept . 1. c. 10. Martyr . ad 1. Sam. c. 10. y Ne in electionibus ● Ecclesiasticis , &c. Thom. sum . par . 2ª 2 ae q. 95. a. 8. & de sort . c. 5. Nider . ad praecept . 1 c. 10. Panorm . ad Decretal . l. 5. de Sortileg . tit . 21. cap. 3. vbi Honorius 3. Quod Pontificem ex vobis vnū elegistis per sortem , nota non caret : quinimò multa reprehensione dignū est , quod sors in talibus interuenit . Et post , Sortis vsum in electionibus perpetua prohibitione damnamus . z In pastorum Ecclesiae vocationibus vti licet . Dan. de lud . al●ae . ca. 9. Qua in re Script●ris saecris repugnet , non liquet . Lauat . in Prou. c. 16. * Si prohibitio iuris positiui secludatur , non video peccatum aliquod , &c. Caietan . sum . tit . de sort , Si contentio esset de aliquorum electione , & esset parit●● vtrobique , scripserunt Laurent . Raimund . Ioan. & Cancell . quod possent fieri sortes . Sed hoc repr●batur in extrau . vnde Hostiens . & Goff dieunt quod non posset fieri sine autoritate Papae . Astesan in sum . l. 1. tit . 14. a Vt fraus & dolus malus absit . Martyr . in Sam. c. 10. Aret. problem . part . 1. loc . 67. §. 6. ca●t . 5. b Ex Pausania Aret. ibid. c Infra cap. 12. §. 6. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Cass. ● . 41. l Omnis actio est adiaphora . m Nulla actio est adiaphora . Vise Gerson . in regul . mor. n Omnis nuda ; nulla vestita . o Omnia aut bona sunt , a●t mala , aut indifferentia : quod nec bonum nec malum est , sequitur vt medium sit . Senec. epist. 118. Indifferentia dico . quae Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant , quae nec bona , nec mala sunt . Idem ep . 83. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferens siue medium , quod nec bonum nec malū est : quod nec in bonis ponitur , nec in contrarijs . Cic. de fin . lib. 3. p Indifferentia sunt morbus , paupertas , &c. Senec. ep 83. Indifferens est actus omnis à ratione non procedens . Thom. sum . par . 2● 2 ae , q. 18. a. 9. Id medium atque indifferens v●camus , quod tam malo contingere quàm bono potest . Senec. ep . 118. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quaeper sese ipsa neque honesta ( malè vulgo , inhonesta ) sunt neque turpia , sed perinde vt aguntur , ita aut probanda fiunt , aut reprehendēda . Gellius noct . Attic. l. 2. c. 7. r Vise Thom. par . 2ª 2 ae , q. 14. a. 9. & q. 21. a. 1.2 . Quicquid facimus , aut malitiae , aut virt●●tis gerimu● imperio . Senes . ep . 107. s Mediū est , quod nec in virtutibꝰ est nec in vitijs . Cic. de fin . l. 3. Indifferens nihil gloriosum . Sen. ep . 83. Neglecta quaedam offensam contrabunt , quae impleta gloriam non merentur ; & damnant praeuaricatorem , nec glorificant autorem . Bern. de praecept . & dispens . t 1. Tim. 5.8 . u Matth. 5.45.46 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Quid magnifici est se amara , sibi parcere , sibi acquirere ? Sen. benef . l. 4. c. 14. Si quid amicum erga benefeci , aut consului fideliter ; non videor meruisse laudem , culpa caruisse arbitrer . Plant. trinum . act . 5. scen. 2. * Adiaphora collocat Gell. l. 2. c. 7. inter ea quae sua virecta & hon●sta sunt , & quae his contraria turpia & omninò iniqua sunt : illa fieri oportere , siue imperet pater , siue non i●peret ; ista nec fi imperet : in medijs solummodò parendū . Id quod I●an . Sari●h . polyer . l. 6. c. 12. Quaedam ita necessaria sun● , vt mandatum nec exp●ctent ; alia sic detestabilia , vt manda tum non admittāt : media quae nec sunt necessaria bona , nec detestabilia ●ala , consistunt in arbitrio praesidentis . Adiaphora quae nec praecepta sunt lege Dei , nec prohibita . M●lanch . loc . commun . ●oc . 21. reg . 2. noc necessariò facienda , nec necessariò vitanda . Ibid. loc . 23. reg . 2. quae nunc vsurpare , nunc omittere , indifferenter liceat . Caluin . institut . l. 3 c. 19. §. 7. Things indifferent , neither simply commanded , nor forbidden , but left free . Fenner of recreat . rule spec . § 4. x Praecepta negatiua ligant semper , & ad semper . y Praecepta affirmatiua ligant semper , sed non ad semper . Thom. par . 1ª 2 ae q. 71. a. 5. & q. 100. a. 10. & q. 88. a. 1 & par . 2ª 2 ae q. 3. a. 2. & Gerson . in regul . moral . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de Stoic . contradict . * Deut. 5.32 . & 12.32 & 27.26 . a Peccat , qui sortesiacit ad electionem beneficij Eccles . nullo prius habito id●neorum delectu . Martin . Nauar . manual . c. 11. §. 38. Iniqua est sortitio , vbi de officijs public●s digni cum indignis sortes mitterent : poss●t enim sors indigno fauere , cum damno publico , & digniorum iniuria . Delrio . disquis . mag . l. 4. c. 4. q. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioseph . captiu . l. 4 c. 12. c Sors ad parum idon●es deerrabat . Tacit annal . l. 13. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist●t . Rhetoric . lib. 2. cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo. de constit . princip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr . in Areop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad Ephes. homil . 2. In sort● non est electio : vbi merita considerantur , electio est , non sors . August . in Psalm . 30. Sorte & vrna mores non discerni . Heluidius apud Ta●it . hist. lib. 4. In sorte euentus est , non iudicium , & saepe irrationabili casu sorte melioribus vltimus quisque prafertur . Ambros. hexam . lib. 5. cap. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo de constit . princip . * Sicut aleae , sic & curiae casus delectu carens , digni● & indigni● aequè respondet . Gyraeld . Itinera● . Cambr. praesat . 1. Fortuna dignum atque indignum nequit internoscere . Pacu● . apud Cornif . ad Heren . lib. 2. §. 41. e Et Isocrat . in Areopag . laudat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et de apibus Ambros. he●am . lib. 5. cap. 21. Rex non sorte ducitur . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demost in Midia . ad quem lo●um Vlpia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Vlyss●s apud Ouid. met . 13. Est a●iquid de tot Graiarum millibus vnum A Diomede legi . ●●c me sors ire iubebat . Et Plin. Ep. 24. lib 8. Ne sorte , quem iudicio missus videaris . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist polit . l. 6. c. 3. Sortes licitae sunt quibus functiones certae viris idoneis tribu●●tur . Lauat . in Prou. c. 16. h Vbi impossibile esset vt sors aberraret . Bulling . in Act. 1. quia nu ● um tunc est periculum , quacunque s●rs exe●t . Bellarm. de cler . l. 1. c. 5. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyrus apud Xenoph. Paed. l. 8. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist p●it . l. 4. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de leg . 6. Iude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti qui a●sp●m sortis admitt●●tur ●ud . in com●ent . Hi●● D●mosth . in Eu●ulid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pla●o de leg l. 6. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aeschin . in Cresiph . Hinc orationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et D●m●sth . in Mid●am , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et de Thesmothetis Libanius in Androt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sed & Senatū quisqu● ingressus , iuramento adigebatur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id indicare . Lysia● in Philon. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde dicti : de quo priu● cap. 4. §. 6. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. polit . l. 6. c. 2. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & militares reliqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de leg . l. 6. Sic & Atheniens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Pollux l 8. c. 8. § 7. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat. leg . l. 6. Hinc Lysias in Alcibiadem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates apud Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Cui geminum illud Philonis de constit . princip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. p Ioseph . captiu . l. 3. c. 26. & l. 7. c. 35. q Matth. 27.15 . Mark 15.6 . Luk. 23.17 . r Oportet vt par sit sortientium reatus . Delri● . disq . mag . l. 4. c. 4. q. 1. Alioqui , Sortiri ad poenam , atque hominum delictum fortunae iudicio committere , minimè censorium est . Cic. pro Cluent . s Ne in bello propter hostium metum miles deficeret , amplier ei mortis & supplicij metus est à maioribus constitu●us : ne autem nimium multi poenam capitis subivent , idcircò illa sortitio comparata est . Cic. ibid. Sic enim fieri posse , vt poena ad paucus , exemplum ad multos per●eniret . Donat . in Scipion. t Solitum A●tiochum Epiphan●m , vel Epimanem potius , effusis per viam publicam nunamis dicere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex Pt●lom . Euerget . comment . l. 5. Athenae . l. 10. u Pauperum vita in plateis di●ilum seminatur . Argentum micat in luto : accurritur vndique : tollit illud non pauperior , sed fortior , a●t quifor●ècilius praecucurrit . Scilice● sic factirabat Petius , sic Paulus ludeba● . Bern de consider . l. 4. * Nec auarum te Deus , nec profusum vult : collocare te vult quae babes , non pr●ijcere . Aug. de 10. chord c. 12. Beneficia nec in vulgus effundenda sunt ; & nullius r●● , mi ●imè benefici●rum , bonesta largitio est : quibus si detra●cr● iudicium , desinunt esse beneficia , in aliut quodlibe● iucidunt nomen . S●●ec . benef l. 1. c. 2. x 1. Tim. 5.8 . y Si cum tibi abundaret aliquid , quod oport●ret dari ei qui non haberet , nee duobꝰ dari posset ; occurrerent duo , quorum neuter vel indigentia , vel crga te aliqua necessitudine superaret , nibiliustius fac●res , quàm vt sorte eligeres , cui da●dū asset , quod dari vtrique non posset . Aug. de doctrin● Christ. l. 1. c. 28. z 1. Cor. 6.12 . & 10.23 . Est aliquid quod 〈◊〉 oporteat , etia●s● licet . Cic. pro Balb● . Quid decoat vos , non quantum liceat vobis , spectare debetis . Idem pro Rabir. a Sic cum Annibal ad portas , Bellum cum Annibale Coss. mandatum : Liu. l. 24. ann . 541. Consulibus belium cum Annibale & binae legiones decretae : Prae●ores prouincias sortili sunt : Liu. l. 25. ann . 542. Italia ambobus prouincia decreta . Iaē l. 27. ann . 545. & 547. & 548. Sic Ausonum bello , Omni ope annixi sunt , vt ma●imum ea tempestate Imperatorē haberent , & ne forte casu erraretur , petitum ab Coss. vt extra sortem Coruini ea pr●uincia esset . Linius l. 8. ann . 420. Sic bellum Volseum Camillo extra ordinem decretum . Idem . l. 6. ann . 374. & idem Manlijs sine sorte . Ibid. ann . 276 Sic Martio noui hostes deuernuntur . Idem l. 9. ann . 448. Sic Coss. ambobus quaestio de clandestinis coniurationibus decreta est . Idem l. 39. ann . 568. Sic Augustus prouincias validicres , & quas annuis magistratuum imperijs regi nec facilenec tutum erat , ipse suscepit , caeteras Procensulibus s●rtitò permisit . Suet. Aug. c. 47. In bello Macedonico Coss. prouincias sortiri parantes , cùm bellum produci animadu●rterent , quod rebus vix dum inc●oatis Imperatores au●carentur , cohibuerunt patribus adnitentibus Tribuni , & Quintio imperium prorogarunt : vt Liu. l. 32. ann . 557. Prouinciae quae in bello decretae . Idem l. 41. ann . 577. b Quas prouincias Praetoribus esse placeret , Consul ad Senatum retulit : decreuerunt duas Romae , duas in Italia , duas extra Italiam ; & extemplo sortiri iussi , Liu. l. 38. ann . 567. Nominatae iam antea Coss. prouinciae erant : tum sortiri iussi . Idem l. 21. ann . 536. Coss. Aetoliam & Asiam sortiri placuit . Idem l. 37. ann . 565. Ligures & Galliam . Ibid. 38. ann 566. Senatus decreuit vt Coss. duas Gallias sortireutur . Cic. ad Attic. Epist. 14. His ita in Senatu , ad id , qua cuius prouincia foret , decretis , tum demum sortiri Coss. placuit . Liu. l. 36. c Coss. cùm iam minus terroris à paeni● esset , sortiri ius● . Liu. l. 26. ann . 543. d Italiam & Africam in sortem con●ci , ambo Africam cupientes volebant : populus rogatus quom vellet in Africam bellum gerere , Scipionem iussit . Liu. l. 30. Coss. vt Macedoniam cum Italia sortirentur petelant : ambobus Italia decreta . Ibid. 32. e Decius iniuriam querebatur , irrita sieri fortunae arbitria : omnes ante se C●ss . preuincias sortitos , nune extra so●tem Fabio Senatum dare prouinciam : cui d●bium esse , vbibellum sit asperum & difficile , cum id alte● extra sortem mandetur , quin alter Consul pro superua●aneo a●que inutili habeatur ? Liu. l. 10. f Populi consensu Hetruria extra sortem Fabio decreta est . Ibid. g Clem. Edmund on Caesars comment . l. 1. c. 20. h Mummio Praetori Sardinia e●enerat : sed ca propter belli magnitudinem consularia f●cta est . Liu. l. 41. ann . 577. Baebio & At●ilio primum Senatus consulto , deinde plebis etiam scito permutala prouinci● sunt . Idem l. 35. ann . 562. Hostilio iurisdictio vrbana e●enerat : addita & peregrina , vt tres in prouincias exirent . Idem lib. 27. ann . ●47 . Cùm de Consularibus m●asors prima exisset , vna v●ce Senatus frequens retinendum i● vrbe cemsuit ; hoc idem post me P●mpris accidi● 〈◊〉 vt nes duo quasi pignora reipublicae r●tineri videamur . Cic. ad Attic. Epist. 14. Fabiam Pictor●m Flamine●● Quirinalem cui Sardinia prouincia ●n●neras , M●tellus Pont. Max. ads●●ra retinuit : religio vicit , & dicto audiens esse Flamen Pontifici iussus . Liu. l. 37. ann . 565. i Iob 42.11 . k Decoctores quidam in blanchis , vt aiunt , suis sortibus vtuntur . Post el. de Magistr . Athen. c. 8. A notable abuse so vsed . Perkins of witchcraft . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de leg . l. 6. m Fertilior seges est alien●● semper in aruis ; Vicinumque pecus grandiꝰ vber habet . Ouid. art●● l. 1. Aliena nobis , nostra plus alijs placent . P. Syrus . n Matib . 10.27 , 28 , 34 , 35 , 36. & 15.12 , 14. ● o 2. Cor. 2.16 . p 1. Cor. 9.17 . Ezech. 2.5.6.7.8 . q Rom. 7.15 , 16 , 17 , 23. & 8.26 . r Wootton ansvv . to Pop. Art. 2. f Mihi stat alere m●rbum d●s●st●re . Corn. Nepos in Attict vita . t Cib● abstinebat , & admou●nti m●dico , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dixerat . Plin. Secund . Epist. 12. l. 1. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hippocr . Aphor. § 2. aph . 10. * 2. Chron. 30.18 , ●9 . x Matth. 18.6 , 7. 1. Cor. 8.9 , 10 , 11. y Exponere se periculo pecca●i , est peccatum . Bonauent . in 4. dist . 17. Gerson . in regul . mor. Caietan . in sum . z Matth. 4.6 , 7. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cum virtutibus & vitijs sanciuntur & vetantur tria ista , causae , occasiones , media . Alsted . system . theol . l. 2. c. 3. §. 2. can . 7. * Nonfaci●● adducor licitum consentire , quod tot parturit illicita . Bern. de consider . lib. 3. a Nihil inhomestū promit●as : quin siquid promiseris , tolerabilius est promissum non facere , quem facere quod turpe sit . Ambr. offic . l. 3. c. 12. Tolerabilius talisacramento periuriū . Ibid. Iurauit Dauid temerè , sed non impleuit inrationē maiore peitate . 1 Sam. 25.32 . Aug. de diuers . Serm. 11. b Praecepta , prohibita , permissa . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysipp . offic . l. 6. apud Plut. de Stoic . contrar . Sors enim est . res incertissima , qua res graues quaelibet 〈◊〉 possunt definiri . Baro. in Ion. c. 1. c 1. Cor. 6.7 . d Intentio non sit inquirere voluntat●m Dei modo extraordinario ; quia talum dus ●mni● è est incertus . Delrio disq . mag . tom . 3. l 4. c. 4. q. 1. d Peccatum est tētationis Dei exp●tere a●que exp●ctare à Deo vt ipse sortes dirigat , quando ipse id se facturam non promisit . Bellarm . decler . l. 1. c. 5 e Sortibus affu●urum se minimié repromisit . Delrio . mag tom . 3. l. 4. c. 4. q. 1. e Contingit aliquē diuisoria sorte vti , non quasi requirat diuinum iudicium , sed quasi committat fortunae . Thom. desort . c. 5. & Lyra in Prou. c. 16. f Iudice fortuna cadat alea. Petron. satir. Fortuna sit optionis iudex . Cod. Iust. l. 2. tit . 20. & lib. 6. c. 43. leg . 3. g Visatur Malder . de superstit . c. 7. dub . 9. h Minus ergo solidum quod Plato de leg l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sed & quod Aug. Epist. 180. Qui maneāt , qui fugiant sorte legenda , &c. quia Deus melius in huiusmodi ambagibꝰ , quám homines iudicat . Sed & quae Delrio l. 4. c. 2 q. 3. § 1. contra suam ipsius alibi sententians . & Peuc●r . de diuinat . c. de s●rt . & Tolet. in sum . cas . consc . l. 4. c. 15. & Piscat . ad I●n . c. 1. i Non vt per cam decernatur quid in rerū diuisione magis expediat ● sed vt quod ratione diffiniri non potest , saltem fortunae relinquatur . Thom. de sort . c. 4. k In causis iudicialibus aut criminalibus vti non licet . Baro in Ien. cap. 1. Nam quod hus traehunt Chytr . in Iud. c. 1. & Lauat . in Prou. c. 16. Iudices ita missis in vrnam calculis ferre solitos sententiam , vt albis absoluerent , atris damnarent , &c. nihil quicquam ad sortem pertinet : immit●ebant enim suum quisque calculum qualem ipsi visum , non casu fortuito catrahebant . l Inte●lige quando est questio ●uris : secus si facti : quiae tunc non committitur sorti . Gloss. ad Digest . lib. 5. tit . 1. leg . 14. Imol. & Ias apud Gomez ad Taur leg . 38. m Si factum incertum est , dicenti incumbit probatio . Panorm . ad 5. decretal . de sortileg . In facti incertitudine , satius est ● prounciare , non liquere , quàm sorti rem commit : ere . Greg. Tholoss . de appell . l. 2. c. 19. * Non fit aliquid , nisi omniposens fieri velit , vel sinendo , vel ipse faciendo . Aug. enchir . c. 95. n Rom 9.19 . Matth. 10.29 . o Act. 2.23 . & 4.28 . a Perki●s of witchcraft . b Lastie storie of Gospell : Sors ludicra . c Serar in I●sh . c 7. q. 17. d Athl●tas artem ludicram non facere . Vlpianus ex responsis Sabini & Cossi● apud Alex. ab Al●genial . di●r . l. 3. c. 9. e Ludi O●ympici , &c. Sic Quid. met . l. 1. Instituit sacros celebri certamine ludos . Et Auson . e●log . Quatuor antiquos celebrauit Achaia ludos . Quod Arc●isas in Antholog . l. 3 c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - f Hellanodicae Elide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ●●a reponit Sylburg . quod vulgo perp●ram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pausan. Eliac . 2. Et ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hinc Pollu●il . 3. c. 30. §. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vt Eustath . ad Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quod melius tamen Etymol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sed & Palaestram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Petr . Fab. ag●n . l. 1. c. 24 deducit quod verius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Etymol . Facit huc quod Plutarch . de tranquill . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Et quod Gellius n●ct . Attic lib. 5. cap. 9. de Athleta muto , qui cùm sortitionem non bona fide fieri , sortemque nomi●is falsam subijci animaduertisset , in vocem n●nquam prius locutus erupit . Et quod ex Aristot. Rhetor. lib. 2. cap. 20. super cap. 5 § 5. g O● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . Hermotin . siue de sectis . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . ibid. Hine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti , Pollux l. 3. c. 30. §. 4. De quibus Plin. Sec. ep . 14. lib. 8. In spectaculis quibusdam sors aliquem se●onit ac seruat , qui cum victor● contendat . Huc allusisse Pau●um 1. Cor. 4 9. Scalig. putat ad Manil. Allusit certè credo Christus Apoc. 3.11 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pausan. Eliac 2 Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Et S●pho●l . Electr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Sed & Stat. Theb. 6. Et iam sortitus Proteus versarat ahena Casside : iamque locus cuique est , & liminis ordo . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pausan. Elia● . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Theagene Heli●dor . Aeth . l. 4. l Prima pares ineunt gra●ibus certamin● remis , Quat●er ex omni delectae classe carinae . ( Sig●oque designato ) Tum loca sorte legunt . - Virg. Aen. l. 5. * Pe●r . Faber agonist . l. 1. c. 24. ex illis Apo●●o● . Argon . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Conuenere viri ( colum●ā petituri ) deiectamque area sortem Ac●epit galeae : & primus - ante emnes exi● locꝰ Hippo●oentis . Virg. Ae● . 5. n Nomensuum in alb● pro●tentium ●itb●raedorum iu●●it adscribi , sorticul●que in vrnam cum caeteris demissa , intrauit ordine suo . Suct . Nerone c. 21. Hi●c Ouid. Metam . 5. Tunc sine sorte prior , quae se certare professa est , Bella ca●it super●m . - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Nonmus Dionys. l. 19. de musico certamine . Et Lucian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vise & Aristidem de Rhetor. ad Platon . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dim●sth . in Midiam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antipho de Choreuta . p Hinc Chrysippi disceptatio in lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cui●● meminit Plut. in Stoi● . contradict . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . malè vulgò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r Now draweth ●ots , or that yee further t●●n : The which that hath the shortest shall begin . Chaucer . Canterb. tales . s Quicaenulam ordine suo curabat , praemium soluen lae q●aes●i●nis pon●bat , ●otiaemque res quaereb●t , quot homines isthic eramus ; quumque eas omnes exposuerat , locum ●icendi sors dabat : quaestio autem non soluta ad cū transmittebatur qui sort●ò succ●sserat . Gellius nect . Attic. lib. 18. c. 2 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutar. sympos . l. 9. c. 3. u In conuiuijs qui sunt institu●i p●tandi ( malè vulgò , putandi ) Modiperatores Magist●i . Varro rerum human . l. 20. apud Nonium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis : de quibus Plutarch sympos . l. 1 q. 4. * Hinc Agesilaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrogatus à ministris quantum vini singulu assignare● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inquit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. apophth . x Nec viniregus sorti●re talis . Hor. car . l. 1. od . 4. Et ib - quē Venus arbit●ū Dicet bibendi . -i . iactꝰ Venereꝰ , ●● Cicer. de diuin . l. 1. y Eti . ● hodie in Epiphanijs rex conui●ij fabis de . igitur . Er●s chil 6. cent . 4. a●a . 37. Apud Gallos in Epiph regessortiuntur . S●rar in I●sh c. 7 q. ●7 . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●llux l 9. c. 7. Fest●s Saturno di●bus inter alia aequalium ludi●ra , regnū lusu s●rti●ntium , ene●erat ●a sors Neroni . T●e annal . l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . Epict. l. 1. c 25. Et Lucian , in Saturnal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * Cyrus puer rex inter ludentes sor●● delectus , &c. Inst in . hist. l. 1. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. quod conspicatus Alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Athanasi● diligen●ius educand● curauit . ex R●fino Socr. hist. l. 1. c. 15. & Aldhelm de land . Virg. c. 16. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . Odys . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesych . Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crateti dictum . Pollux l. 7. c. 33. § 10. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Vndè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocli : Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prouerbio celebris . Idē l 9. c. 7. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutar. ad Apollon . c●nsol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de tranquill . Ita vita est hominum , quasi cùm Iudas tesseris , Si illud quod est maxumè opus i●ctu non cadit , Illud quod cecidit fortè , id arte vt c●rrig●s . Terent. Adelph act . 4. scen. 7. Et Ouidius art . amand . lib. 3. Sed minimus lab●r est sapienter iactibus vti : Maius opus mores composuisse suos . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad q●ā Paulus allusit Ephes . 4.14 . d● qua Cic. de diuin . 2. In talis tesserisque temeritas & casus , non ratio nec consilium valet . Itaque Hesych . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pollux l. 9. c. 7. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pollux ibid. f Micatione certant Hymenaus & Amor apud Nonnum Dionys. l. 33. g Falkenberg . ad Nonn . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pollux l. 9. c 7. quem vise . Non mea magnanimo depugnat tessera tal● . Mar● . l. 13. epist. 1. Cùm steterit nullus vultu tibi talus codem , Munera me dices magna dediss● tibi . Idem lib. 14. epigr. 15. &c. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoph . in Plut. & Di●n . Chrysos● . ●rat . 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. de diuinat . per insom . Et in Rhetor. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ludere par impar . - Horat. serm lib. 2. sat . 3. & Suet. Aug. cap. 71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schol. Aristoph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pollux lib. 7. cap. 33. §. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem lib. 9. cap. 7. Hinc Mart. lib. 14. epigr. 18. Alea parua nuces . - Et Ouid. ●uce : Est etiam , par sit numerus qui dic●t , an impar ; Vt diuinatas auferat augur opes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. sympos . l. 9. probl . 12. k I●a fuisse signatum as bodi●que intelligitur in ●leae●usu , cùm pueri denarios in sublime iactantes , capita aut nauia , l●su teste vetustatis , excla●mant . Macrob. Sat. l. 1. c. 7. Non absimilis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●llux lib. 9. cap. 7. Vise Erasm. chil . 2. cent . 1. adag . 51. a Sortes c●nui●ales . Lamprid. Heliog . b Suet. Aug. c. 75 c Saturnalibꝰ , & siquando aliàs libuisset . d Cilicia , spongias , rutabula , forpices . e Titulis obscuris & ambiguis . f Lamprid. Heliogab . g Vt verè sortes essent , & fata te●tarentur . h In cochlearibus . Lamprid. i Su●t . Aug. c. 75. Solebat & maequalissimarum rerum sortes & aduersas tabularum picturas in conuiuio vēditare ; incert●que casu spem mercantium vel frustrari vel implere . k Loteria in Europa frequens , quam vulgo la riffe , alij ludum ollae vocan● . Delri● mag . disqu . tom . 2. l. 4. c 4. q. 2. l Fr. Garcias de cōtract . l. 3. c. 20. Lud. Lopez de contr . l. 2. c. 23. & Ioan . Briart . quodlibet . 5. quos sequitur D●lrio . * Venditio sine re intelligitur , cum quasi alea emitur ; quod sit cùm captꝰ p●scium vel missiliū emitur , ( quae non tam rei quàm ) spei emptio est . Pompo● . in Dig. l. 18. t 1. l. 8. & t. 4. l. 7. m Con●ad . de contract . tract . 3 q. 71. concl . 2. Perkins of witchcraft . n Postell de magistrat . Athen. c. 8. & Perkins of witchcraft . h Alea ludꝰ omnis qui p●●det à casu . Mar●yr . in Ind. c. 14. fortunae mag●s quàm artis . Erasm. chil . 1. c●nt . 4. adag . 32. in quo multum fortunae , p●udentiae minimum Ramirez in Mart. i Concedi p●ssun● ludi qui partim casu , par●●in industriae nituntur . Martyr . ad Iudic. c. 14. Hipropriè alea dicinō debent , nec sun● omnino pro●ibendi . Dan. de alea c 6. quemsequi profitetur Taffia . de res●pisc . l 2 c. 19. Dice I vtterly disallow , Ca●ds and Tabl●s I condemne not . Babington on Command . 8. For mixt playes at Cards and Tables , consisting partly of hazard , & partly of wit , the cōmon opinion of learned Diuines is , that as they are not to be commended , so they are not simply to be condemned . Perkins Cases of Consc l. 3. c. 4. §. 4. q. 2. k Fennor of lawfull recreations cap. 4. Balmford dialogue of pames consisting of chaunce . l Ludꝰ taxillatoriꝰ vitio vanitatis non caret . Them de sort . c. 5. Talorū Tabularumqu● qu●s chartas vocant , lud●s , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relegamus . Zuingl . de adolesc . form § 3. Alusus est sor●is , cùm ad ludu● iocumque adhibetur . Cartwr . in Prou. c. 16. Sortes illic●●ae ad lucrum lus●mu● ad●ibitae . Piscat . in Io● . c. 1. Ludicrous Lots are not beseeming Christians . Eas●ie historie of Gospell . m Chartarū & sortiū & diuinationis ludi ab auaris & perditis inuenti , non sol●m nostr● dogmati , sed publicis ve●erū moribus vnà cum aleareiecti . V●later . comment l. 29 c. 12. Aleam non cognoscere Eutopienses suos . Moru● lib. 2. quod & de Iaponilus Gadus quem Grimston transtuli● . n Balmf●rd di●log . o Non est alea propriè dicta . Dan. lud . al c 6. Alea dicitur ludus qui f●rtunae so●ùm innititur . Angel summ . Mixed games are no Lots . Perkins Cas ▪ of Consc. l. 3. c. 4 §. 3. q. 2. p Sors est modus Deū cōsulendi , &c. Aret. probl . par . 1. Actio humana in hun● finem instituta , vt ex eius euensu rem nobis incognitam diuini●ꝰ agnoscere possimus . Zanch. des●rt . q Iacobus ●e● in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. & B. King in lon . c. 1. lect 9. r Ars aleatoria & ipsa tota sortil●ga est . Agrip. de van . scient . c. 14. Ad sorte● reuocatur alea , i. ludi qui ab ancipiti casu pendent . ex Greg. Toloss . s●ntag . l. 39. c. 3. Aerodio l. 3. c. 9. Molina de iure & iust . disp . 509. Ser. ad l●sh . c. 7. q. 20. Q●id est sors ? Idem propem●dum quod micare , quod talos , quod tesser as iac●re . Cic. diuin . l. 2 s Perkins Cases of Consc. l. 3. c. 4. § 3. q. 2. t 1. Sam. 5.4 . u Prou. 18.18 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudicare . x Prou. 6 14.19 . & 10.12 . & 15.18 . & 16 28. & 17.14 . & 18.19 . & 19.12 . & 21.9.19 . & 22.10 . & 23.29 . & 25.24 . & 26.20.21 . & 27.15 . & 28.25 . & 29.22 . y Leuit. 27.32 . & Iun. in annot . z Psalm 84 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad limen residere . Le● Iud. Limen frequētare . Iun. abiectus Vulg. ad locum cōmunem & ignobilem reijci . Calui● . be a doore-keeper . Angl. constāt . Seruus esse perpetuus , posti affix●● , vt Exod. 21 6. ● . v●lissim : conditione ibi agere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quàm alibi liberè ag●ntem c●mmorari . Inde enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●i er●aes . Leyfeild . * 1. Paral. 26.13 , 14 , &c. a Luk 1.9 . b Parum it aque cau●è Martyr ad 1. Sam. c. 10. sortibus de●ignabantur Sacerdotia . c Sorsest resinc●●tissima q●ares gra●●es quaelibet non ●●ss●nt desin●ri . Baro ●n Ion. c. 1 Nō●●cet v●i in causis iudiciali●ꝰ aut criminalibus , vel in obe●ndis neg●tijs mer●at●rijs vet belli●is . Ibid. N●c imm●ri●ò notatus à Tiberio S●n●tor Rom quod vxor●m pridiè sorti●i●●e ductam p●strid●è repud●sset . S●et . Tiber. c. 35. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de leg . l. 6. Vise & quae supra c 5. § 5.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S●er apud Xen●ph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Ioan. 3.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . R●m . 4.15 . f Deut. 10.4 decem verba : fine dec●m edi●●a . Sic enim Est. 3.15 . & 4.3 . & 8.14 . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Exod. 31.18 . D●ut . 9.10 . & 10. ● h Ezech 22.4.26 . i I●sh . 24.19 . Esai 6.3 . Psal. 99.5.9 . k Psal. 111.9 & 99.3 . l Num. 4.5.15 . & 7.89 . Leuit. 16.2 . m Exod. 29.42 , 43 , 44. & 30.25 , 26 , 29. n Psal 5.7 . & 11.4 . & 65.4 . & 68.5 o Gen. 2.3 . Exod. 20.8 , 11. & 31.13 , 14 , 15 , 16 , 17. p Apoc. 1.10 . Act. 20.7 . 1. Cor. 6.2 . q Quod conuenit ●ali , quatenus , tale , conu●nit omni tal● . r Iob. 2.26.31 . Ephes. 5.26 . s Matth. 3.16 . Luk. 3.21 . t Matth 26.26.27.28.29 . 1. Cor. 11.23 , 24 , 25 , 26 , 27. u Vi●e Casau● . ad Baron . annal . ann . 31. num . 19. contra Chrysost. ●●mil . de bapt . Chr. & Iacob . de Vitria● . c. 54. x Sancta sanctè . y Libertatis Christianae pars ● a vt nulla rerum ex●ernarum per se ●ndifferentium religione coram Deo tene●mur , quiu ●as n●nc vsurpare , nunc omittere indifferenter l●●eat : huius cognitto si aberit , nulla conscientijs nostris qui●s , nullus superstitionum fut●rus est fi●is : co d●mumv nietur , v● super festucā transuers . mincedere nefas ducatur . Ca●uin . instit . l 3. c. 19 § 7. z Ipsae naturales rerum d●tes satis demonstrant , quorsum & quate● us fruiliceat . Ibid. c. 10. § 2. 1 Sortilus vti licet in rebus p●testati nostrae subditis . K●akeuitz in Ion. c 1. 2 Sors non ●st mala nisi ex admixta irreligi●sitate ●ut inius●ttia au● imprudentia . Cai● sum . vit . * is conc●ss●s . a Videtur sortium vsus inter adiapho●a constitui . Gr●g . Tol●s . syntagm . lib. 34. c. 5. b F●un●r of recreat . rules spec . § 1. c Idem ibid. § 2. rule 1. d Prou 18.18 . e Quum Scriptura generales legitimi vsus tradat regulas , secundum illas nobis limit andꝰ est . Caluin institut l. 3. c 10. § 1. f Rom. 14.23 . g 1. C●r 9.7.8 . & 11.13.14 . Ad naturam Apostolus prouocat . Tertll de virg vel . Nec differt Scriptura quid an ratione consistat . Idem cor . mil. * Rom. ● . 14.15 . Ipsa natura legis est instar ignorantibus legem . T●rtull ad Marc. l. 5. h D●ut . 5 29.32.33 . & 12.32 Quod praecipitur , imperat●r : quod imperatur , necesse est fieri . Tertull. a● vx●r . l. 2 V●i praeceptum , necessitas est seruientis . Ibid. i Deut. 12.15.20.21.22 . k Concessum videtur quod non prohibetur . Accurs . ad Cod I●st . l. 10. c. 1. l. 4. l Matth. 12.30 . Omnia sunt probibita , quae non reperiuntur concessa . Gloss. ad Dig. l. 47. c. 23. l. 3. m Luk. 9.50 . Omnia per legem sunt permissa , qu● non inueniuntur prohibitae . Gloss. ad D. l. 4. t. 6. l. 28. n Deut. 12.8.9 . Gen. 8.20 . & 12.7 . & 13.18 . & 20.25 . & 26 25. & 33.20 . Exod. 17.15 & 14.4 . o Deut. 12.5 , 6 , 11 , 13 , 14. p Leu. 1.2 , 3. & 2.1 . Deut. 12.5 , 6 , 26 , 27. q Exod. 12.6 . Num 9 13. r Luk. 18.1 . 1. Thess. 5.17 . 1. Tim. 2.1.8 . s Matth. 6 9.12 . Act. 8.22 . 1. Iohn 1.9 . t Eccles. 3.4 . Zech. 3.10 . & 8.5 . u Certum est in diuini●literis nullam de ludis aut regulā aut formam praescribi ; quamuis in eis multa ludorum generae leguntur . Martyr in Iud. c. 14. * R●m . 13.13 . 1. Cor. 14.40 . x 1. Cor. 6 12. & 10 23. Rom. 14.21 y 1. Cor. 10 31. Coloss. 3 17. z Affirmanti incumbit pr●batio . Paulus in Dig. lib. 22. tit 3. leg . 2. Et Vlpian . ibid. leg . 22. a Hebraeu & Afiaticis omnibus ignotum & inusitatū id genus vest●us , docent phrases illae lumbos accingendi , Exo. 12.10 . & pedes contegendi , Iud. 3.24 . sed nee Romanis in vsu , quod Casaub. notat ad Suet. Iul. b Et hae● illis oli●● , & plaerisque Orientalibus adhuc inusitata . c In Zona siquidē olim g●stabatur pecunia . Matt. 10 9. Marc. 6.8 . d Accubitꝰ priscus conuiuantiū & cōedentium gestus . Matth. 26.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marc. 14.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 22.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioan. 13 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Olim vetitum . Leuit. 11.7 . Deut. 14.8 . de quo Plut. symp . l. 4. q. 5. à Troskistis nostris renouaetum . f Et hoc olim prohibitum , Leu. 7.26 . & 17.10 . sed & ab Arianis nostratibus nu●er reuocatum . a Sortes , in quibus singular : prouide atiae argumentum inest , in re l●ui ●on adhibendas : quod ea ratione quod ammodò Dei prouidentiā illudimus , &c. Dan. de lud . aleae c. 9. rat . 1. Et Taffin . de emendat . vit . l. 2 c. 19. §. 2. Lots may not be vsed but vvith great reuerence , becau●e the disposition of them commeth immediately frō God. Perkins golden chaine . chap. 20. on command . 3. b Dan. & Perk. ibid. c Dan. ibid. d Fennor of recreat . rule spec . 4. e Eastie histor . of Gospell . f Chap. 2. §. 4. conclus . 1. g Ibid § 5 concius . 2. h Quod conuenit tali , quatenus tale , conuenit omni tali . i De singularibus , mirabilibus , diuinis , quas disterminant à politicis . Chytrae . in Iud. c. 1. Io. Winkelman prof●ss . Marpurg . & Barth●ld . Krakeuitz in Ion. c. 1. & Peucer . de diuinat . k Eastie lust . Gosp. l Authores praenominati . m Prou. 16 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut Num. 26.55 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrā lamen ( quod attinet ) sorte diuidetur . Et N●hem . 9.32 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne sit ●arum tib● , totā haenc molestiam ( quod attinet . ) n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●moe indiciū cius . M●rcer . o Prou. 29.26 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Prou. 21.31 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Psal. 3 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Ion. 2.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t Dicere vult omnia gubernari à diuina prouidentia , etiamsi nobis casu quodam fieri videantur , vt id quod sorte alicui contingit : qualis prouidentia in alijs omnibus euentibus , quamuis maximè fortuitis cernitur : nec tollit ista communis prouidentia casum . Bellarm de cleric . l. 1. c. 5. s Chap. ● . §. 3. u 〈◊〉 ford . dialog . Et Zanch. de sort . Deum omnia regere , igitur sortes etiam . * Prou. 16.1 , 3 . 9● 33. Balmf . ibid. x Geneu . translat ▪ y 7 b● Kings Edit● . z Psal. 33.10 , 11 , 13 , 14 , to 20. & 37.6 , 7 , 9 , 12 , to 16 & 127.1 , 2. Prou. 10.22 . & 19.21 . & 20.24 . & 21.30 , 31. Esai 26.12 . & 34.15 , 16. Ierem. 10.23 . Matth. 6.26 , 30. & 10.29 , 30. * supra . a It ruleth in all : but in the most by meanes ; in a Lot it is immediate : which therefore to dally with is dangerous . East . hist. Gosp. reas . 5. b Agenti incumlit probatio . Martian . in Dig. lib. 22. tit . 3. log . 21. & 23. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrysost . orat . 26. 1 Altari chartulis duabus imp●sitis , puerum miserunt , qui alteram assumeret . Gu●l . Tyr. bell . sacr . l. 12 c. 24. 2 Sic captis Hierosolymis decretū v● candidatis 4. calic●s 4. proponerentur , vt qui cum elegisset in quo ho●tia contineretur , is imperium obtineret . Nic●t . in annal . c East . hist. Gosp. reas 1. d Hieron . in Ion. ● . 1 . e Cap. 2 §. 3. f Non statim debemus sub hoc exemp●o sortibꝰ credere : cum priuilegia singul●rū non possint legem facere communem . Hieron . ib. g Aug. ait praedestinationem etiam posse appellari sortem . Sic Virgil. Aen 6. — Hic exitus illum Sorte tulit . Zanch. de sort . h Cap. 4. §. 14. i Sortes dixit gr●tiam qua saluati sumus , &c. Aug. in Psal. 30. conc . 2. k In sorte n●n est ele●tio , sed voluntas Dei. Ibid. l Tria illa ( praeceptum , prohibi●io , consilium ) idiò dicuntur Dei voluntas , quia sunt signa voluntatis diuinae . Lomb. sent . lib. 1. dist . 45. K & Tho. sum . par . 1. q. 19. a. 11 , 12. m Balmford . dial●g . argum . 1. n Mala. 1.6 , 7. d Exod. 20.7 . Esai 29. ●3 . Ierem. 4.2 . e Prou. ●6 . 33 . Act. 1.24 , 26. f Prou. 16.33 . g Act. 1.24 , 26. h Vise Hieron sup §. 4. Sic & Greg in Ezech. homil . 2. Ali●● est quod de doct●i ae vs● atque discip●ina dicimus , aliud qu●d de miraculo scimus . i I●sh 7.16 , 17 , 18. k Ion 17. l 1. Sam. 10 20.21 . m Act 1.23 , 24 , 25 , 26. n Balmford . dialog . argum . 2. o Dan. de lud . al. c. 9. rat . 1. p Tanquam reigerendae extraordinarius moderator & arbiter . Dan. ibid. r Eastie h●stor . of Gosp. reas . 5. x B●●mford . dialog . ground 3. y Ba●mf . ibid. & Z●nch . in misce●● . ●r . de sort . Etian si actu no●anuoc●s , tamen r●ipsa D●um inuo●as sortibus . z 1. Sam. 14.41 . a Perkins Cas. of Consc. l. 3. c. 4. § 4 q. 2. b Res sacra . Dan. lud . al. c. 9. rat . 1. religiosa . Iun. in Ion. c. 1. c Perkins ibid. d Act. 1.24 , 25 , 26. e Vise sup . cap 5. §. 2. f Perkins ibid. g Eastie historie of Gosp. reas . 6. h In Iudo taxillator●o ●udicium diuinum non requiritur , sed fortune res cōmittitur . Th●m de sortib . c. 5. & Lyra in Prou. c. 16. i Iudice fortuna cadat al●a . Petron. satyr . Fortuna sit opti●nis iudex , & sorte dirimatur . Iustin . instit . l. 2. tit . 20. k Leuit. 27.37 . l Non est periculum ne Deum t●ntare videamur . Martyr in 1. Sam. c 10. m Deut. 6.16 . Matth 47. n Praecepta negatiua ligant semper & ad s●mper . Gerson . reg . moral . o Ex concessis . p Exod. 17.2.7 . Psal. 78.18.19.20 . q Prou. 18.18 . * Nō permittit nos D●us voluntatem suam per media extraordinaria inuestigare . Del●io disq . mag . tom 2. l. 4. c. 4. q. 5. § 2. r Matth. 4.3 , 4 , 2. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. si●ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Reg. 2.17 . malè vulgó exponunt , Iube , impera , &c. * Exod. 17.2.3 . Psal. 78.41 . t 2. Cor. 11.31 . Galat. 1.20 . Phil. 1.8 . u 2. Cor. 1.23 . y 1. Sam. 14.41 . Act 1.24 , 25 , 26. * Ba●mf . dialog . x Lyra in Pr c. 16 m Precatur , sed pr●rsus absque omni fide . Mar●yr in Sam. c. 14. n 1 Sam 14.41 . o Act. 1.24 . p Leuit. 27.32 . q Hoc est Iurare , Deum testari . Aug. in Psal. 109 Deum testē adhibere . Cic. Offic. l. 3. Quid est iurare , nisi ius veritatis Deo reddere . Aug. de verb. Ap. serm . 28. Iurare est testē adhibere Deum . Lo●b . sent . l. 3. d. 29. F. Deum in t●st●m vocare . Thom sum . par . 2ª 2 a. q. 89. a. 1 , 4. & q. 98 a. 2. implo●are testimoniū Dei exhibendum . Ibid. q. 89. a. 1. Iuramentum est Dei at●estatio ad veritatem sermonis nostri confirmandam . Calu. Instit. l. 2. c. 8. §. 23 inuocatio Dei qua petimꝰ vt Deꝰ fit testis de animo nostro quod fallere nolimꝰ , & vt vinde● sit si fesellerimus Melanch loc . com . in definit . Iuratio itaque ad inuocationē●ertinet . Ibid. de 2º praecept . r Chap 6. §. 6. s Exod. 3.2.5 . t Fennor of recreat . spec . rule 4. reas . 4. u Cartwr●n Prou. c. 16. Quod s●rt●m appellat iudicium , &c. * Prou. 16.33 . x Pers●rtē Deꝰ ipse in iudicio sed●at . y Sortem esse Dei mund● Iudieu quasi vicarium , qua Deus ipse &c. decernit . Idem in c. 18 z Fennor vbi supr . a Act. 1.24.26 . Num. 26.55 . Leuit. 16.8 . b Iosh 7.14 . c Ion. 1.7 . d Prou. 16 33. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudicare , vnde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iu●ex , & Su●es Consul Poenis apud Enniū , Liu●ū , Festum : inde enim m●lius Ios. Scalig. ad Eus●b quàm à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id ni ad Fest. & Drus. anim●d●● . l. 2. c. 24. f Ierem. 4 2. g I●● a ●entum hos debet ba●er● comites , veritatē , iustitiam , iudiciū . Hier. in Ie● . c. 4 & ap●d Grat. c. 2.2 . q. ● . & Thomsum . 2 2 2 ae . q. 89. a 3. h ● Sam. 2.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 1. King. 18.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Fortuna sit index sorte adhibita . Cod. li. 6. tit . 43. l. 3. m Tota racio eius . Ium . & Mer●er . disposition , or disposing , Augl . n Cartwr . in Prou. c. 18. o Valet ad verum reconditissamarum peru●stigatio●ē . p Derebꝰ d●bijs null h●minū arte ●ut ingeni● inu● stigandis Si● Se●ar . a● I●sh . c. 7 q. 19 Vuiness sortibꝰ ad veritatē e● concursu diuino , generali saltem corto , speciali incer●o , probabilitamen . At rectè P●●cer dediui● . Diui● . ●orie sunt sorte● , qu● oracula excudunt , abdita & abstrusa er●unt , ignota●●ciunt , incerta confirmant , impendentia prospiciunt , &c quorū a●tor & dispensator Diabolꝰ , non Deꝰ . Et ips● Sera● . ib. q 20. V●tita sunt sortes quibꝰ incrimina inquiritur . q 2. Sam. 5.24.25 . r 1. Sa. 14.8 , 9 , 10. s Num. 23.19.20 . 1. Sam. 15.29 . Esai 14.27 . t Psal 33.11 . & 111.78 . Matth. 5.18 2 C●r . 1.18.19.20 . u M●lac . 3.6 . I●ma . 17. Psal 65.15 . Deus Amen . * Iosh 7.16.17.18 . Certissima est cognitio quaeper sortes à Deo temperatas habetur . Zanch. de sort . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo de constit . princip . Sor●res est incertissima . Bar● in I●u . c. 1. 1 As in the Tuscan Estate they draw fiue seuerall times , and so fiue seuerall persons for each office . See before chap 4 sect . 8. 2 As in the Venetian Estate , foure seuerall companies cast Lots for the nomination of the same Offices . Ibid. y Deut. 32.4 . 2. Chron. 9.7 . Ps 92.15 . & 111. 7.8 . & 19.8.9 . z I●sh 7.18.19 . 1 Fieri potest vt innocentem dam●et sors . Serar . in I●sh . c. 7. q. 20. 2 Ex fuso exercitu cùm decimus quisque fuste feritur , etiam ●renni sortiuntur . Tacit. annal . lib. 14. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vt Aristid . de Rhet●r . ad Plat. a Honor. 3. in Decretal . l. 5. tit . 21. c. 3. & Thom. de sort . c. 5. b Deus melius in huiusmodi indicat . Aug. ep . 180. c Deut. 10.17 . 2 Chron. 197. Iob 34 19. Act. 10.34 . Rom. 2.10 . d 1 Sam. 10.21 . e Quibus in r●bus ad Deum consulendum ventum est , omnino stari indicio eius oportet . Iun. in Ion. c. 1. f Est. 1.19 . & 8.8 Dan 6.8 , 12. Gal. 3.15 Etiam ab hominibus iudicata pro veritate haberi solent Iun. ib. Sententia , si●●res iudicata pro veritate accipitur . ●lpian in Digest . lib. 1. tit . 5. leg 25. P●st rēiudicatā nihil quaeritur . Idē ex Marci Imper. sententia , l. 42. ● . 1. le . 56. quia res certa iam habetur . Accurs . Gloss. g 1 Sam. 10 ●1 . h Act. 1.25 , 26. i Ad tertij alicuius petitionē cuius interest , iubere potest contendentes sorti rem ō●i●tere ● vel ad alterius petitionem , ● dissidentium tantum intersit , alteram c●get . Greg. Toloss . syntag● . l. 34. c. 5. k Iudiciū sortis locum non habet nisi in casibus à iure expressis Bartol . apud Gom●z ad leg . Taur leg . 38. l Bucer . in oper . Augl disput . cū Iung● . t 1. Sam. 10.22 . u Inter ipsos Consules permutatio prouinciarū facta est . Liu. l 26. anno 544. x Prou. 2.17 . Matth. 19.6 . y cōuencrat olim , Vt tu quod velles , faceres ; nec non ego possem Indulg●ra mihi . -Iunen . sat . 6. z 1. Sa. 10.21 , 22. * Proch●r . histor . Ioan. c. 1. a Act. 1.25.26 . b Ioseph captiu . l 4 c 12. c Vise cap. 4. § 7. d Vise quae ibid. Huc per i●cum allusit Cic. Phil. 3. Prae●lara fu●t Se●atus in ill● di● religiosae prouinciaerum sortiti● : diuina verà opportunitas , vt quae cuique apt ae esset , eo cuique ●b●●●iret . e Hinc sortitio vitiosa , in qua ●itus illi parum ritè obseruati . Liu. l. 41. ann . 578. f Nihil ferò quondam maioris rei nis● auspicato , ne priuatim quidem gerebatur . Cic. de diuin . l. 1. Nostrinihil in bello sine extis agunt : nihil sine auspie●●s domi habent . Ibid. Hinc Magistratum vitia creati . Cic. de diuin . li. 2. Liu. l. 23. an● . 539. & ●uet . Aug. c. 34. g Vise qua sup . cap. 4. §. 7. * Corn. Scipioni Hispalli Fo●ùm Hispania prouincia sorte obu●nisset , ne illuc iret , Senatus decreuit , adiecta ●ausa , quòd rectè facer● nescir●t . Vaeler . Max l. 6. c. 3. f Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiones . Demost . & Lysiae . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demos●h . in Aristag . 1. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui r●i●ctis sufficiebantur . Vise cap. 5 § 4. g Comi●ijs Coss. quiae Aemylius cuius sortis ea cura erat , occurrer● non potuit , Flaminius Roma● venit . Liu. l 39. ann . 568. h Flaminē cui Sardinia prouincia euenerat . Pont. Max. ad sacra retinuit . vicit religio . làem l. 37. anno 565. i Duo deprecati sunt ne in prouincias irent , &c. Liu. l. 41. ann . 578. k Ad Si●ulorum petitionem sup . Leuin & Marcell . l Vise exempla varia cap. 5. §. 6. quibus addequod Liu. l. 9. Fabius alienae sortis victor belli , in suam prouinciam exercitum reduxit . m Ex Ioseph . capti● . l. 6. c. 8. & contra Apion . l. 2. ad●ò nefas putabant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confundere . Ios. Scal●de emend . temp . n A iudicio sort is appellari no● potest . Baldus . B●rtol . & Iason apud Gom●z . ad Taur . leg . 38. & . Greg. Tolos . appel . l. 2. c. 16. A bonorum diuisione inter fr●tressorte facta non datur recursus Par. de Put. dere milit . num . 2. t●m . 16. Nicel . de concord . gloss 6 fall . 45 num . 86. Bon●rum diuisiones sor . e facta non s●lent refringi . Re●uf . de appel● . art . 3. num 6 A iudicio sor●u non potest peti resti●utio in integrū . Maran . specul . part . 6. act . 2. R●stitutio post sortem denegaturetiā min●ri . Franch . sum . 3 Cod. in 6. o Quia fo rs vel fortuna , siue vol●●tas diui●a in mundo superiorem non habet . Iason . Bald. Bart. Decius Rebuff . & alij apud Sca●ch . de appell . q. 16. limit . 6. p Quia facilioris iudicij & actus causa ita placuit . Gregor . Tolos . de appell . l. 2. c. 16. q Alioqui se mutuò impediunt . Idem syntagm . l. 34. c. 5. r Quod inter contenden●es itae placmerit : & à iudicio quod ipsi elegerunt appellare nequeuns . Gregor . Tolos . de appell . l. 2. c. 16 Ipsi fortun● se submiserunt . Pan●rm . in 5. Decret . de Sortil . ad parendun● euentui se obligarunt . Pe●cer . de diui●at . s A indicibus quos communis consensus elegerit , non licéat prouocare . Con●i● . Mileu . can . 24. apud Grat. c. 2. q. 6. & Cr●spet . in sum . Idem hab●t & Conc. Carth. 3● can . 10. sed & Asri● . 1. can . 89. Summum enim qu●sque causa suae indicem facit , quemcunque elegit . Plin. prafat . hist. ●at . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de leg . lib. 6. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à quibus appellare licebat ad Indices : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à quorum arbitri● re tantum integra recedere licebat . Bud. in commentar . Graec. ex D●mosth . in Ap●ob . Itaque recté Plin. praefat . ● . u. plurimu● interest sortiatur quis indicem an eligat . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Arbitrum loquitur ex mutuo consensu detectū ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lex Athenieus . apud Demosth . in Midiam . Qui sentit damnum , sensisset lucrum , si , quod p●tuit , ei sors fa●isset . Sigism . Sca●●h . de appell . quaest . 16. l●mit . 6. x Non procedit limita●i● , si ad sse● enormis l●sio , &c. Idem ibid. A sorte itaque qua●d●que appellatur . Ibid. y Balmsor dialog . argum . 3. z Matth. 21.12 , 13. * Num. 26.55 . Trou . 18.18 . a Their proper vse is to decide great controuersies Perkins gold . chaine , chap. 20. on precep . 3. b Matth. 21.12 , 13. ex Esai 56.7 . & I●r . 7.11 . c Prou. 18.18 . d Num. 26.55 . e The proper end of a Lot , as of an Oath , is to end a controuersie . Balmford . dial . ground 2. f Fenner of recreat . spec . rule 4. reas 1. g Fennor ibid. h Hebr. 6.16 . i Esai 13.3 . k 1. Tim. 4.4 . l 1. Cor. 7.14 . m Gen. 2.3 . n Exod. 20.8 . o Gen. 1.29 . p Esai 38.21 . q Num. 20.10.11 . r 1. Cor. 10.4 . s Num. ●0 . 8 , 11. t Exod. 30.31 , 32 , 33. u Exod. 30.23 . * Exod. 30.26 , 27 , 28 , 29. & 29.44 . x 1. King. 8.10 , 63 , 64. & 9.3 . y Matth. 3.11 . Ephes. 5.25 . 1. Cor. 6.11 . z 1. Cor. 10.16 . 1 Matth. 26.27 , 28 , 29. a Prou. 18.18 . Num. 26.55 . b 1. Cor. 11.23 , to 28. c Psal. 104.15 . d Leuit. 21. ● , 10 , 12. Psal. 89.20 . & 133.2 . * 1. Sam. 10.1 . & 24.7 . & 26.11 . & 16.13.2 . Sam. 2.4 . et 5 3. 1. King. 1.39 . 2. King. 11.12 & 23.30 . e Leuit. 8.2.10 . f Psal. 104.15 . Eccles. 9.8 . Matth. 6.17 . Luk. 10.34 . g Gen. 1.29 . h Da nuces pucris . C●tul . epithal . Spargae , marite , nuces . Virg. Eclog. 8. Iam tristis nu●ibu● puer relictis . Martial . l. 5. ep . vl● . Et , Al●a parua nuces & non damnosa videtur , Saepe tame● pueris abstuli● illa n●tes . Idem l. 14 epig. 18. Quatuor in nuc●●ꝰ non ampli●s al●a tota est , Cum sibi suppositis additur vna tribus . Ouid. nu●● . quem vise . Sed & Augusius animi laxandi causa cum pueris minutis , quādoque nucibus l●debat . Suet. Aug. c. 83. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pollux l. 9. c. 7. In comment . Rabbin . iubetur pa●erfamilias die fest● poma , n●ces , amygdalas , pu●ri● prabere . C●sa●b 〈◊〉 Su●t . Aug. k Exod. 30.31 , 32 , 33. l Rom. 4.11 . Exod. 12.11 . m Prou. 18.18 . n Su●●ma est singula●●m esse sortis vsum in componandis litib●● . Cartw● . in Prou. c. 18. o Hebr. 6.16 . p Hebr. 6.13 , 16 , 17 , 18. q I●rat vobis per quem iuratis . Cassiod . Var l. 8 ep . 3. r Galat. 3.15 . s 1. Sam. 20.16 , 17 , 42. t Gen. 22.16 , 17. Heb. 6.13 , 14 , 17 , 18. u Psal 119.106 . & 132.203 . * Prou. 18.18 . x Vise Lauat . & Bainū in Prou. 18. y Cartwr . ibid. z Iosh 7.14 . Ion. ● . 7 1. Sam. 14.42 . Leuit. 16 8 , 9. * Vsus particularis sor●is litium diremptio . Valet por●ò ad veri●at●m inuestiga●dam ; ad concordiam vbi prius culta est alendan● , &c. Cartwr . in Pro● . c. 18. a ●alms dialog . ground 1. b Easti●●istor ●istor . of Gospell , ●eas . 2. c Ioca videntur dulcia & suania , cum tamen à Christiana regula sint aliena : non euim in diuinis literis inuenitur , quemadm●d●m ●a debeant vsurpari . Ambros. offic . l. 1. c. 23. d Hebr. 1.4 , 5. Quod non lego , non credo ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Cyril . catech 4. Sine autoritate Scripturarum garruli●a● no● habet fidem . Hieron . ad Tit. c. 1. Quod de Scripturis autoritatem non habet , eadem facilitate contemnitur qua probatur . Idem in Matt. c. 23. Sancta S●riptura doctrina nosirae regulam figit . Aug. de bon . vid. c. 1. In his quae apertè p●sita sunt in Scriptura , inueniuntur ●mnia illa quae continent fidem moresque viuendi . Id●m de doctr . C●rist . l 2. c. 9. Cùm hoc ( Euangelium ) credimus , nihil d●sideramus vltra credere : hoc enim priùs credimus , non esse quod vltra credere debeamus . Tertull. in pr●script . e Scriptura multa dissimulat , multa tacitè praet-rit , &c. Aug. de nat . & grat . contr . Pelag. c. 37. & 38. & de mend . ad Consent . c. 10. f Gen. 4.17 . g A facto ad ius : à non fieri ad non licere . h Voluntas Dei dicitur praeceptio , prohibitio , consilium , permissio . Lomb. sent . l. 1. d. 45. G. i Ier 7.31 . & 19.5 Coloss 2.22 , 23. k Deut. 12.30 , 31 , 32. l 1. Sam. 14.31 , to 35. m Gen. 9.4 . n Leu. 7.26 , 27 & 17.10 , to 15. Deut. 12.16 , 23 , 24 , 25 & 15.23 . o Act. 15.20 , 29. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. constit . Apost . l. 6. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Canon . Apost . 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz de pasch . In Christo omnia reuocantur ad initium , &c. ciborum libertas , & sanguinis solius abstinentia , sicut ab initio fuit . Tertull. de monogam . Sa●ra Scriptura nobis praecipit , vt abstineamus à sanguine & suff●cat● : meritò igitur damnamus eos qui cuiuscunque animalis sanguinem arte aliqua condiunt , & sic comedunt . Qui hoc fecerit , Clericus deponatur , Laicus excommunicetur . Synod 6. can . 67. Qui suff●catum aut sanguinem manducarit biberitue , 40. dies poeniteat . Greg. 3. poenitent . c. 29. q Galat. 5.1 . r Act. 10.13 , 14 , 15. Rom. 14.14 . Tit. 1.15 . s East . historie of the Gospell , reas . 3. t Psal. 22.18 . u Mark. 15.24 . Iohn 19.24 . x Procop. in Genes . c. 28. y S●bucula interior . Euthym. in Matth. c. 67. z Matth. 9.20 . 21. & 14.36 . & Chrysost●m . in Matth. homil . 87. & Theiphyl . in Matth. 27. a Cyril . in Ican . l. 12. c. 32. & Caluin . harm . Euang. & Maldonat . in Matth. c. 27. b Baron . tom . 1. ann 34. Gualter . in Ioan. c 19. c Suarez in 3. Thom. tom . 2. disp . 38. §. 1. & Gualter . ibid. d Martyr in 1. Sā . Perkins Cas. Cōscience , and of Witchcraft . e Admiratione digna militum modestia , &c. quòd sort● committere vol●●ri●t : contra quam fratres germani multi , &c. Gualt . in Ioan. c. 19. f N. S. * Natalitia . g Gen 4 ● 20. h Matth. 14.6 . i Matth. 24.38 . Luk. 17.16 . k Gen. 31.55 . Ruth 1.14 . l Ezech. 27.12 , 19 , 22 , 27. m Genes . 40.1 . Nehem 1.11 . aliud enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 15.2 quod Hieron . non aduertit quaest . in Gen. o Esai . 5.12 . Amos 6.4 ▪ 5 , 6. p Da● . de ●ud . alea c. 9. rat . 2. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S●pho●l . Pal●m & H. sych . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Plato de●ep . l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. pol. 8.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ib. c. 5. Ludus est vtili● propter quietem animae & delectation●m . Thom. sum . par . 2● 2 ae . q. 168. a. 2 . & 4. In ludis honestis voluptas praecipuè quaeritur . Martyr in Iud c 14 End of recreation to refresh body or minde . Perkins Cas. of Consc l. 3. c 4 q. 3. rule 3. & Fennor of recreat . rul . spec . §. 1. f Itaque Musicam à Gymnastica seceruit Arist. poli● . l. 8. c. 3. quod ista conduc●t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Fas est & carmine remitti Plin. Ep 9. l. 7. Haec mihi chartanuces , hae● est m●hi charta fritill● Martial epig. l 13. i Summi viri sit se aut exerceba●t , aut delectabant ; imò delectab●●t exercebantque : ●am nierum est vt bis opusculus animus in●endatur remitta ●●rque Plin. ep . 9. l. 7. t Ch●sse ouerfoud , because an ouerwise and philosophicke follie ; filling mens heads with as many fashions play-thoughts , as their affa●res did before . King Iames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Tale cuū carmen nobis , diuine po●●a , Quale sopor f●ssis in gramine , &c. Nā neque me tantū venientis sibilus austri , Nec percussa iunant fluctutā iittora , nec quae , Saxosas inter decurrunt flumina valies Virgil . B●col . Eclog. 5. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Od●ss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl . Palam . apud Polluc . animast . x Iocus ab inexpectato . Vise Cicer. de orat . l. 2. a Dan. de lud . alea c. 9. rat . 7. b Iustinian . Cod. lib 3. tit 43. ●ig . ● . Et Dan. ipse vbi sup . & Calu. in Epist . ad N. N script . c Pennor of recreat . spec . rule 4. reas . 3. d Ibid. e Cap. 2 §. 3.4 . f Cap. 2 §. 5. g 2. Sam. 16.21 , 22 cum 12.11 , 12. h Iam. 3. ● . i Cap. 2 §. 1. k Eccles. 2.14 , 15. & 3.19 & 9.2 , 3. Ruth 2.3 . l Luk. 10.31 , 32. m Dan. de lud . al. c. 9. rat . 4 & Alex. Carpent . destruct vitior . part . 4. c. 23. Non est aliud vspiam quod it a homines quasi visco irretitos impediat , adeò vt totes eorum sensus occupet non secus ac fascino correptos . Caluin . epist. 374. qui , si modus ten●atur , non damnat tamen . n Ephes. 5.16 . Col. 4.5 . o Dan. vbi sup . p Dan. de lud . ale● c 9. rat . 5 & rat . 2. & Taff. de emend . vit . l. 2. c. 19. §. 4. * Sic , ne perdiderit , non cessat perdere lus●r : Et reu●cat cupidas ( al● , trepidas ) alea s●pe manꝰ . Ouid art . l. 1. Qui saepe vincitur , rursus ad intentius studium , Zabulo suadente animatur . Pseudo-Cyprian . de aleat . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Agatho Tr●goed , apud Clemen . Alex. stromat ▪ l. 5. q Matth. 6 33. Ioan. 6 ▪ 27. s Pr●ter propter vitam viuitur . Enniꝰ apud Gell. l. 19. c. 10. Magna pars vitae elabitur malè agentibus , maxima nihil agentibus , tota aliud agentibus . Senec. epist. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. p●dag . l. 2. c. 2. t Luk. 17.28 . u Matth. 24.38 . Luk. 1● . 27 . * Luk 14.20 . x Luk. 14.18 , 19. y Villa non est pe●catum : & villa tamen pec●atum est , si à Christo ● remoretur . Bernard . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diogen . apud P●ut . de tranquill . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Ethic. Nicom . l. 10. c. 6. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Topic. l. 3. c. 1. & Physic. l. 2. c. 3. Finis praestantior ●is qu● ad finem . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synes . Epist. 148. d Negatiua ligant ad vbique & semper : affirmatiua ligant vbique & semper , sed non ad vbique n●que ad semper . Gerson . regul . mor. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Pyth. ode 9. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 3.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr g. Naz. ad Eunom . serm . 1. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ibid. * In ludi defectu potest esse pecca●ū . Thom. sum . par . 2ª 2 ae . q. 168. a. 4. Et agenti enim quiescendum , & qui●scenti agendū . Sen. epist. 3. Alter se plus iustocolu ; alter se plus iusto negligit . Tam hunc dicam peccare , quàm illum . Senec. epist. 114. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marc. leg . spir . 199. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates apud Xenophon● . lib. 3. i Hinc meritò damnati haeretici Mesaliani Syria●è ; Euchetae Grae●è dicti , quòd caeteris omnibus omninò neglectis , or●ti●ni soli toti vacarent : vt Epiphan . h●r●s . 60. & August . haeres . 57. mal● vulgò Psalliani ▪ quod & Da● . nota●● . k Eccles. 3.4 . Zech. 3.10 . & 8 5. l O●ia corpꝰ alunt , animus quoque pascitur illis : Immodicus contra carpit vt●●mque labor . Ouid . de Ponto lib. 1. Eleg. - vir●s instigat , ali●que Tempestiua quies ; m●i●r post otia virtus . Stat. Sylu. l. 4. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. Nic●●● . lib. 10. cap 4. Quod caret altern● requie , durabile non est : Haec reparat vires , membraque fessa leuat . Ouid. Epist. 4. Etsi enim de ignauiae desidi●sa ( qualis Vaciae i●●a vi●i hominis sepul●ura , S●n. Epis● . 55. & 82 ) verè sit dictum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sene p●lit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diogen . Laert. de Theopl●r Arc●m inten●i● frangit , anim●m remissio . Publ. Syr. nihilo tamen minus verum , quod alij : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amasis apud Herodot . lib. 2. Arcum ni cesses tendere , molli● erit . Ouid. Epist. 4. Ci●ò rumpes arcum , semper si tensum habu●ris . At si laxaris , cù● vo●es erit vtilis . Sic lusus animo debet aliquando d●ri , Ad cogitandum melior vt redeat tibi . Aesop. apud Phaedrum lib. 3. fab . 53. De Ioanne Euangelista tale quiddam refert Abraham Abb. apud Cassian . colla● . 24. c. 21. & Thom. sum . par . 2● 2 ae . q. 168 ● . 2. & Herp . spec . aur . de praec . 3. serm . 2. Sed & de Antonio balista exemplum ad idem vsurpante Antonin . sum . par . 2. tit . 1. c. 23. §. 1. & Guil. Pepin . de conf●ss tract . 2. par . 3. c. 6. ex vit . patr . n Sapientis esse remittere interdum acie● rebus agendis intent●m . Aug. de music . lib. 2. cap. 14. id quod ludo maximè fit . Martyr . in lud . c. 14. qua remissio fit ●●t per ludicra verba & facta . Thom. vbisup . Cum pueris Socrates ludere non erubescebat , &c. Sene● . de tranquill . c 15. vt & Augustus Suet. c. 83 : & Agesilaus Plut. apoph . Danda est remissio animis : nec in eadem intentione aequaliter retinenda mens est , sed ad ioc●s reuocanda : meliores acrior●sque requieti surgent . V : fertili●us agr●● non est imperaendum , citò enim exhauriet illos nunquam intermissa foecunditas ; ita aenimorum impetus assiduus labor frangit ; vires recipient paulum resoluti & remissi : nascitur enim ex assiduitate laborum , animorum hebetatio quaedam & languor . Senec de tranquill . cap. 15. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiph● apud Plut. Anton. & Theophrastus teste Laertio . Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sapientum scitum , vt So●iades apud S●ob●um serm . 3. & Cl●m . Alex. strom . l. 1. i. T●mpori parcere , vti legunt apud Cicer. de fin . l. 3. Angelius & Victor . var. lect . l. 11. c. 19. p Quem mihi dabis , qui pr●tium aliquod tempori ponat ? Sen. epist. 1. Non exiguum temp●ris habemus , sed ●●ltum perdimus . Non ( ●am ) accepimus breuem vitam quàm sacimus : non inopes eius , sed prodigi sumu●● astricto sunt homines in continendo patrimonio ; simul ad temporis iacturam ventum est , profusissimi in eo , cuius vnius auaritia honesta est . Senec. de breu . vitae c. 1. & 3. q Modus & in h●c seruandus . Fuerunt enim qui posthabitis serijs huic vni haererent . Zuing●de form . adolesc . §. 3. r Ap●sse ad ●sse . s Ami●i sures temporis . Lips. t●mpus nobis surripientes , ●t Senec. ep . 1. t Frequens migratio instabilis est animi . Sen. epist. 70. Frequens ac mobilis tra●situs maximū perfecti operis est impedimeut●● . Pater●●l l. 1. u 1. Tim. 5.13 . x Zech. 3 10. I●d . 11.40 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad confabulandum . Iun. y Dan d● lud . al●ae c. 9. rat . 2. z Soluens membra Venus , s●lue●s & membra Lyaeus , Membra resoluentem progenerant ●●●agram . Dan. ibid. nat . 6. b Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p●o v●t●ratori● , Ephes. 4 14. c Dan. ibid. d Alex. Carpe●t . destruct . vit . par . 4. c. 23. & Astesan . sum l. 5. tit . 30 q1 . similes lusori●ꝰ qui C●ristum exuerunt vestibus mittentes sortem . Io. Gritsch . quadrag . ser. 10. e Dicunt no●nu●●i se non oblect●ri ludo , nisi pro pe●uniae ludant . Martyri● Iud. c. 14. sine lucro sriget lusus . Balmf . dialog . f If play be for a small matter , the losse whereof is no hurt to him that loseth it , and it be applied to a common good , it is lawfull . Perkins Cas. of Conscienc . l 3. c 4. q 3. rule 3. g Satis ali●qui laboramus cupiditate pecuniae , ambitione vincendi ac excellendi ; quid hos morbos ludis ex●itamꝰ ? Martyr in Iud. c. 14 h Fac●ss●t ergo inhumana illa philosophia , quae non tātum malignè nos priuat licito b●n ficentiae diuinae fructu , sed obtiner● nō potest , nisi hominem cu●ctu s●nsibꝰ spoliatum in stipitem redegerit . Calu instit ●ib . 3. c. 10 § 3. Christians are neither Stoicks nor Epicures . Paul disputes against both . Act. 17.18 . Greenham par . 2. c. 16 § 7. i Dan. de lud . al●ae , c. 9. rat . 6. & Ius●inian . C●d . l. 3. ●i● . 23 leg . 2. — neque enim loculis comitantibꝰ ●itur Ad casum ●abulae , posita sed luditur ar●a . Iuuen. sat . 1. Si quis ●abet nummos veniens , exibit inanis . Vitalis scholin catalict . * Cum omnia defec●rint , ex●●emo & nouissimo iact● de libertate & de corpore contendunt . Tacit. de mor. German . k Prouerb . 21.17 ▪ Persequi singuloꝰ longum est , quorū aut latrunculi , a●● pila , aut exc●quēdi in sole corporis c●ra consumpsere vitam . Sen. de breu . vit . ca. 13. E●iā ludꝰ pilae , si immodicè vel cupi●è ●●creatur , mortale fit . Alex. de Ales sum . part . 4. q. 48. & Henr. Herp . in decal praecept . 3. s●rm 3. l Ex●at Nicolai Lyrani libellus in qu● ex varij● scriptoribus rationes 9. collegit , propter quas alea ludꝰ inter Christianos minimé tolerandꝰ videatur . Dan. de lud . alea c. 8. he should vpon diuers good grounds gathered out of sundrie Writers , nine especially , condemne this kinde of game m Babington on Command . 8. n Dau vhi sup . o Nouē circumstātias enum●rat Hostiensi● de lud . alea dist . 1. quarū quaelibet est peccatū mortale . Lyra ad praecept . 7. expos . 3. & ●asae●̄ habet Alex. de A●es sum . par . 4. q. 48. mem 5. p Greg. Tholos . syntag . l. 39. c. 3. §. 10. & I●doc Da●nuder . rerum crimi● . prax . c. 126. §. 15. q Hac cum toxilli● lu●end● crimina fi●nt : Ecclesiae spr●t●● , vsuraque , ri●a , rapina , Scandala , tum nuge , blasphemia , tumfaciendi Furti doctri●a , violentia , copia fals● , Et morti● causa , decepti● , perditi●que Tempori● , & desiderium , corruptioque ingens : Isti● praedict● adulati● , vitaq●● turpi● . Hostiens . sum . de excess . praelat . Alexan. Carpent . destruct . vit . par 4. c 23. Astesan sum . l. 5. tit . 30. q 1. Angel . sum . de Ludo. Henr. Herp . sp●c . aur . ad praec . 2 ser. 3. Ioan. Grusch . quadrag . serm . 10. part 3 Denisegem . praelict . destru●t . tract . 1. consid . 2. Ambros. Taru●s quadrag . serm . 39. consid . 2. conclus . 3. & alij quamplurimi . * Petr. R●●en . Alphab . aur . lit . 11. Guil. Pepin . decōfes●tr 2. par . 3● . 6 . s Amissio temp●ris , Blasph●mia , ●ō●umelia , D●ssipatio substantiae , Ecclesiae contemp●ꝰ , Furtū , Gula , Homi●idium , Inuidia , Karistiae rer●̄ , Laudatio mala ; Mendacium , Negligentia , Odiū , Participatio sceleris , Quaestio litigiosa , Rapina , Scandalum , Tristitia , Vsura , Xpistianitatis vituperatio ▪ Antonin . sum . par 2. tit . 1. c. 23. & Gabr. Bar●let . ser. quadr . serm . hebd . 4. serm . 2. myster . 2 & Serpens antiq . tract . 4. art . 2. 1 Ioan. Aquila● & Dan. Vincent . in quadrag . ser. 5. 2 R. Parker of the Crosse. t Legitimꝰ vsus ab illegitimo abusu distinguendꝰ est . Baro in Ion. c. 1. Nosi●ū est inter vsum legitimū & corruptelā discernere . Caluin . in Act. c. 1. Quod enim Meisner . philos . sobr . par . 1. praefat . Vsus habet landem , ( abest culpa , saltem ) crimen abusus habet . Iraque quod Petru● à Wel in tract . de vsuri● ; Veras in hi● vsus maneat , tollatur abusu● . u Si dispositio ve l euentus sortis expectatur à fortuna tantùm , ( quod in ludo taxillatorio fit , Thom. de sort ▪ c. 5. ) nullum est vitium . Lyra in Pro. 16. Ludus aleae qui fortunae innititur non est illicitus , vbi seruatur congruitas personae , materiae , mensurae , temporis . Idem ad praecept 7. expos . 3. Ludi docti non prohibentur viris honestis animi causa tantum ludentibus , vel societatis & sola●ij . Damhonder . vbi sup . Ludere ob modicum quid , vt pueri faciunt , vel ob recreationē & moderatè , non videtur mortale . Antonin . vbi sup . § 2. & Barelet . ibid. pro adolescentibus lusus pila , pro inuenibus iactus pali , proviris vsus schaccorū , pro muli●ribus par & dispar . Idem ibid. Licitè potest ludi gratis , volca●sa con●●●ij vel recreationis . Angel. sum . & sic loan . Aquil Vincent . & cateri 1 Babington on Command . 8. 2 1. Thess. 5.22 . x Sub vitio aliquo prohibite , omnes vitij illius causae & occasiones prohibentur . Perkins arm ll . aur . c. 8. Vitare peccatae est vitare occasiones peacatorum . Melaneh loc com . ●2 . y 1. Thess. 5.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non tantùm ab omni specie mali , vt Beza , sed specia m●la , vt vulgata . Et malas res & malas pariter species deuitare . Bern. consid . lib. 3. quicquid malè coloratum fuerit . Ibid. z Quanquam Ambros. & Chrysost. ques & Calui●us sequitur , non tam ad vitaē quàm ad doctrinā restringunt , qua falsitatis sufpicionē habeat . Theophyl . & Oecū virumque adnotant . 3 Siquid mala specie malū aliquid praetendat , & si malū non sit , ne mala specie malū exemplū d●eis : non enim occasionē mala suspicio●is de vobis dure debetis cùm vos malā conscientiā non habratis . Hiruens in epist. Anselmi nomine editꝰ . * Chap. 9. a Magistratꝰ edicto interdicuntur hi ludi : sed & ius canonicis seuerissimè detestatur . Siue òffendiculo igitur to modo ludi non potest , postquam de co lex est lata . Dan. de lud al. c. 9. ra● . 3. Dice I vtterly disallow as altogether vnlavvfull : the Councels haue condemned it ; the Lavves of euery good Cōmonweale & our owne specially haue most seuerely punished it . Babingt . on Cōmand . 8. - nescit equo rudis Haerere ingenuus puer , Venarique rimet , ludere doctior Seu Graco iubeas trocho , Seu mauis verita legitus alea. Horat. carm . lib. 3. ode 24. Per legem canonicā & ciuilē prehibētur . Augel . Barel & alij . vnde malum hos ludos comitans Ecclesia cōtemptus Alex. Carpeut . Astes . Hostieus . & alij vbi sup . b C. derelig . sumpt . suner . Cùm antiquitꝰ militibꝰ permissum fuisset extra operas alea ludere , queritur vnper . to tempore omne●ludere , & ludendo patrimanium exhaurire , & blasphemias postremè in deū addere : itaque deceruit nemins licere ludera aut ludentē spectare Martyr in lud . c. 14. vt nulli ●ic●at in publicis vel priuatis domibus l●●isu● alea ludere , neque inspicere , &c. Dan. de alea c. 7. c Ascon . in diuin . 2. Cic. setibit ale●tores in quadruplū petuniae esꝰ damnatos quam ludendo amisissent . Dan. ibid. d Si aleator à socio sue iniuria aff●ctus fuerit , non dabo ●i iudicium●ff de aleator . Martyr in Ind. c. 14. Pandect . 11. tit . 5. Si quis com apud quem alea lusum esse dicetur , verb●rauerit , damnumne ei dederit , fiue quid eo tēpore domo eim subtractum sit , iudiciū non dabo . Dan. de alea c. 7. e Si quis alterum coegerit ad ludum , sumetur de eo supplicium ff . de aleator . Martyr in Iud. c. 14. In eū qui ale● ludendae causa vim at●●lerit , vti quaeque res erit , animaduertam . Pand. l. 11. tit . 5. Dan. de alea c 7. i. qui ludere compulit . Vlpian . Digest . l. 11. tit . 5. leg . 1. vel ab initio vel victus dum retinat . Paulus ibid. l. 2. Vise & l. 47. tit . 10. leg . 26. deco qui seruum alienum ad ludum pellexerit . f Iustinian . iu autheut . ( collat . 9. tit . 15. & in Cod. l. 1. tit 6. leg . 18. ) nominatim prohibet ne Èpiscopus , Presbyter , aut Diaconus , vel ipsi ludant ( ad tabulas ) vel ludentes aspi●iant ; si secus seceriut , in Monasterium ad triennium detrudendi . Martyr ad lud . cap. 14. g Lege Roscia exili● multabantur , qui supra facultatum suarum modam aliquid alea vel luserant vel amiserant . Dan. de alea cap. 7. h Babington on the eighth Commandement . i 12. Rich. 2. k 21. Henr. 4. l 11. Henr. 7. m 17. Edward . 4. n Babings . ibid. o In canonibus Apostolorum ludus idem interdicitur . Can. 42. & 43. Dan de lud . alea c. 8. p Grat. dist . 35 can . 1. q Episcopus , Presbyter , Diaconus , alea a● que chrietati deseruiens aut desinat aut damuetur . Mart. in Iud. c. 14. r Canonicus quidā aleator esse deprehensus , quodque in ludo pecunias ad vsuram dedisset , vt pro 11. numis 12. reciperet , deposi●us est . De excess . praelat . c. Inter dilect . ( decretal . l. 5. t. 31. c. 11. ) Martyr in Iud c. 14. s De vita & honest . Cier . c. Clerici . ( decretal . l. 3. c. 1. c. 1● ) Ad aleas & taxillos non ludant , neo huiusmodi ludis intersint . Mart. ib. & Dan. c. 7. & Gloss. ibid. nec participes erunt ludentibus , ne● spectatores ludi . t Nullum omni●ò siue Clericum siue Laicum alea deinceps ludere : qui secus fecerit , excommunicatum i●i . Synod . Constantinop . 6. ( non 1. vt Babingt . ) c. 50. u Si quis fidelis alea ( ● tabula ) luserit , placuit eum abstinere : & si emēdatꝰ cessauerit , p●st annum poterit communione reconciliari . Concil . Elib . c. 79. * Babingt . on Command . 8. x Mali sunt ludi isti , quia prohibiti ; non prohibiti , quia mali Angel. de Clauas . sum . tit . Ludus . & Briart . quodlibet . 5. & Delrio mag . d●sq . tom . 2. l. 4. c. 4. q. 2. Alea non est prohibita quia per se mala , sed mala facta quia prohibita , & quatenus prohibita . Et causa prohibitionis sunt mala quae communiter ex ipsis sequuntur . Angel. sum . a Intelligentia dictorum est ex causis assumenda dicendi . Hilar de trinit . l 4. Magis attendendū est ad causam quae moxit legislatorem , quàm ad ipsa verba legis . Thom. sum . par . 1 2 2 ● . q 96. a. 6 b Ratione cessante lex quoque cessat , etiamsi verba non cessarent ff . de iure patron . l. adigere . Et c. cum cessante . de appellat . Na●arr . enchirid c. 4. §. 7. c Lex praecipiens aliquid ob aliqua inconueni●ntia , illis cessantibus nom obligat . Caietan . opuscul . tom . 1. op . 12 q 2. Panorm in c Quoniam contra . de probat . Nauarr. euebir . c 16. §. 37. d Causa rationabilis semper excusat transgressor●m legis humanae . Thom. sum par . 2● 2 ae . q. 147. a 3. Archidiac . d. 76 c. vtinā . Panorm . de obseru . Nauar. en●bir . c. 9. §. 16. &c. 23. § 43 e Causa iusta videtur , propter quam legislator , si adess●t , eum pro excusato haberet . Thom. & Nauar. ibid. f Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . Ethic. l. 5. c. 10. Aequitas praeponderat iuris rigori . Gerson . reg . mor. Ipsae etiam leges cupiuus vt iure regātur : alecqui summa iustitia summa iniustitia fit . Ibid. g Fauores ampliandi , od●a restringenda sunt . Gl●ss . ad ff . l. 4. tit . 4. de minor . leg ● &c l. 28. tit . 2. de lib. postum leg . 19. Sensus benignior sequendus . Nauar. enchir . c 27. sect 283. h Respiciendum ad sinem quem legislator intendit . Thom. sum . par . 2ª 2 ae . q. 147. a. 3. Non peccat , qui implet legem secundum mētem autoris , licèt in verba offendat . Nauar. enchit . c. 27 sect . 283. i Confuetudo interpretatur legem . Gloss. ad Grat. d. 76. c. Vtinam . Vsus est optimus legum positiuarum interpres . Gerson . regul . moral . k Loges instituuntur , cùm promulgantar ; firmantur , cùm moribus vtentium approbantur . Gratian . d. 4. c. In isto . l Moribus vtentium in contrarium nonnulle leges bodi● abrogata sunt . Grat. Lex abrogata per aliam legem contrariam , aut per consuetuàinem , non obligat . Nauar. enchirid cap. 23. sect . 41. Consentire censendi sunt superiores saltem interpretatinè in abolitionem legum suarum positiuarem , quando passim eac diu non obseruari scire possunt , & nec verbo nec facto reclamant . Ge●son . regul . moral . m Non peccat qui legem non seruat , vbi & quando est valdè difficile ; neque qui non seruat , vt pro stulto non habeatur . Nauar. euchirid . cap. 27. sect . 283. n Tertius ludius à Iustiniano probatꝰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur , quando vnus scil . per sortem deligitur ex pluribus qui imperet reliquis , si credamus Pollescil . 9. Gregor . Tolos . syntagin . lib. 39 c. 4. o Vise Gregor . Tolos . ibid. & Alciat . in verb. Lud. Alea. p Dubius euentus fortunae contractus illicitos non facit . Iul. Clar. sent l. 5. § Ludu● . Non im fortuna fu●datur aleae prohibitio . Delrio mag . disq . tom . 2. l. 4. c. 4 q. 2. q In tabulas , & tabula ludere . Authen● . collat . 9 tit . 15. & Cod. lib. 1. tit . 6. leg . 18. Conc. Eliber . c. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin. nouell . Omn●s pariter sunt prohibiti , etiam in quibus est nix●ura ingenij & fortunae . Iul. Clar. sentent . ● . 5. §. Ludus . Ioan. Imol. in c. Clerici de vit . & honest . Cleric . & Damh●uder . prax . crim c. 126. r Tabula luditur pyrgo , calculis , tesserisque . Isid. orig . l. 18. c. 60. In tabula lusoria & alea exercebatur & latrunculorum ludus , ques calculos Martialis appeliat . Volaterr . comment . l. 29. c. 12. Tabula lus●ria . Hîc tib● bisseno numeratur tessera puncto : Calculus ●ic gemino discolor hosse perit . Martial . l. 14. Hinc Seneca de Canio latrunculis ludente cùm ad necem au●caretur ; Lusisse tu Canium illa tabula putas ? illusit . de tranquill . c. 14. s Accurs . ad Authent . collat . 9 & Iul. Clar. sentent . l. 5. Vise Greg. Tolos . syntag● . l. 39 c. 3. §. 12. &c. 4. § 8. t Martyr in Iud. c. 14. Danaeus de alea c. 9. Babington on Command . 8. u Ludere liceat duntaxat hes quinque ludos . Cod. l. 3. tit . 43. leg . 1. * Equi velequestres lignei prohibentur . Ibid. leg . 2. fabrica in medio diuerso habent feramina , per qua globulos emittebant . Balsamo ibid. x Licèt sit prohibitum ludere , non tamen est perpetuò prohibitum ; quandoque enim permittitur . G●●ss . ad ff . lib. 11. t●t . 4. leg . 4. y Alearum vsus an●iquares est , & extra operas pugnato●l●us con●essa . Cod. lib. 3. tit . 43. leg . 1. Militia ergò alea ludebatur , ne exercitus otio torp●ret . Acro in Horat . carmin . lib. 2. ode 1. z Quiadiu noctuque ludendo multi substantias perdūt , Deumq●● consequent●r blasphemant . Cod. lib. 3. tit . 43. l●g . 2. a SC um vetuit in pecuniam lud●re , praterquam si qu●● certet hasta , pila , iacie●●o , currendo , saliendo , luctando vel pugnando , quod virtutis causa fiat . ff . lib. 11. tit . 4. leg . 1. b Sed nec permittimus in his ludis vlera vnum solidum , &c. Cod. lib. 3. tit . 43. leg . 2. c Quod in co●uiu●o vescendi causa ponitur , in cam rem famillam ludere permittilu● . Ibid. l. 3. i. vt si pauciora puncta habneris , p●rtem amit●as ; fiue vt ex pecunia amissa ematu● quo in commune vescantur . Azo . Conuiu●● causa ludere licet . Gloss. ad decretal . l. 5. tit . 31. c. 11. d Ludus noxius in culpa est . Gloss. ad decretal . ibid. Et Paulus ff . ad Leg. Aquil. lib. 9. tit . 2. leg . 10. imò non est ludus ex quo crimen oritur . Accurs . ibid. ex pr●●● . Iustin. ad ff . e Die noctuque ludend● . Cod. lib. 3. tit . 43 leg . 2. alea deseruiens . Canon . Apost . 4● . f Substaentias p●●dunt . Cod. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athen. dipnos. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simocat . Epist. 13. g Ludens ●molumenti causa , & ex consu●tudine , alite● non socundum Ioan. Gloss. ad ff . lib. 11. tit . 4. leg . 1. & Ios. Mascard . de probat . vol. 2. concl . 997. § 6. Canon Apostolicus de l●di● intelligitu● qui f●unt lucri causa . Alex. Carpent . d●str . vlt. par . 4. c. 23. I●ris vtri●squ● legesintelliguntur d● ludentibus i● pecuniam . Astesa● . s●m . l. 5. tit . 30. §. 1. ex cupiditate , non ex socialitate . Ibid. §. 2. h Martyr . ad Iudic. c. 14. i See Babington on Command . 8. k 12. Rich. 2. ca. 6 l 11. Hen. 4. cap. 4. m 17. Edw. 4. ca. 3 n 11. Henr. 7. ca. 2. o 19. Hen. 7. ca. 12. p See more in Pultons Abridgement . Babington on Command . ● . q 33. Henr. 8. ca. 9. reuiued 2. & 3. Phil. & Mar. ca. 9. r 5. Edw. 6. cap. 25. s 22. Henr. 8. c 12. reuiued 35. Elisab . cap. 7. s See Dalions Iustice of Peace , title Of games vnlawfull . t N●mque ibi fortunae veniā damus : alea turpis , Turpe & adulterium mediocribus : haec tamen illi Omnia cùm faciant , hilares , nitidique vocātur . Iuuenal . Sa●yr . 11. u In maxima fortuna minima licentia . Salust . Minimum decet libere , cui multum licet . Senec. Troad . Ab. surdum est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vt de Demetr . Phaler . Athen . dipnosop . l 12. Nec vlli panciora licent , quàm cui omnia . * 2. Tim. 2.4 . dum pastoris sensus occupant terrena studia , ecul●s Ecclisiae puluis saecularis ex●oecat . Greg Mag. pastor . par . 2. c. 7. Quid seruilius , indignius Pontifice , quàm litih●● insudare , aut litigare , aut litigantes audire● Bern consid . l. 1. x Clerici officia vel commercia saecularia non exerceant , maximè inhonesta . Innocent . 3. decretal . l. 3. tit . 1. c. 15. Et Conc. M●gunt . 4. c. 74. y Clerici edend● bibendi●e causa tabernas ne intrent , nisi peregrinationis necessitate cōpulsi . Concil . Carth. 3. c. 27. apud Grat. d. 44. Et Synod . Constantin . 6. ibid. Et Concil . Laodic . c. 24. ib. Tabernas prorsus euitent , nisi fort● causae necessitatis in itinere constituti . Innocent . 3. decr . l. 3. t. 1. c. 15. 1 Cl●rici n● in publico pila ludant : à lus●etiam alearum abstineant . Concil Seno● . c. 25. z Episcopum , Presby●erū au● Diaeconū canes ●d venandū , aut accipitres habere non liceat , &c. Conc. Agath . c. 35. & Aurelia● . d. 34. Et in decret . l. 5. t. 24. c. 1. Hinc Laufre dū Episcopū venationi deditum moner● iubet , quat●●us ab omni bestiarū●el volucrum venatione alienus penitus existat , & ni abstinuerit excōmunicandum censet Nicolaus Papa apud Grat. d. 34. Hinc & Ioan. Sarisb . polycrat . l. 1. c. 24. De virtut● & veritate ca●onum venatica clientulis suis non modò claudit ascensum , sed s●mmi sa●●rdo●ij gradum adimitiam adeptum . Et Petr. Blese●s . Epist. 61. Clerici● onium non anium curā cōmissam . Cui● vise & Ep. 56. Et Carol. M. ●n constit . l. 5. c. 112. Sacerdotes venationes non exerceāt . ●●c . 17. Episcopi & Abbates cuplas canū non habeant : ex Sylu●strican . Et ibid. tit . 24. Venationes & syl●atica● vagatione● cū canibꝰ omnibꝰ seruis Dei interdicimꝰ : similiter vt acceptores & falcones non hab●ant . quod & ex Conc. Aurel. resertur in decret . l. 5. t. 24. c. 4. 2 Ludos seruiles & indigno● , ●●●rū effectꝰ ini●ria est , & vndecrimina oriantur , Legū studiosis interdi it I●stinia● . pr●●●m . pand . a Hine in Sidonij A●uernorum Episcopi Epistolis tum venatus , tum aleae & t●ss●rarum crebra mentio : & in ipsis e●iam aedibus Episcopalibus aleatorium , licè● minimè publicum . lib. 2. epist. 2. b Aleae deseruiens ; consuet● dinem indicat . Astesan . s●m . l 5. t 30 § 2. intelligitur sec. g●●ss●m , quando ex cupiditate quis ludit . Gabr . Barel s●rm qua●r . h●bd . 4. fer . 2. myst . 2. c Publi●us alcator & vsurarius ma●●festus . Decretal . l. 5. t. 31. c. 11. d Ludos voluptuosos , quorum occasione , sub quad●m curialitatis imagine ad dissolutionis materiam de●enitur , penitus improbamus . Ibid. * Of all men by generall consent as it were this vile game as most vile is detected & detested : Heathē euer hated it ; Christians euer abhorred it . Babington on Command . 8. Adcò vt quodlibe● hominum genus com●●ni consens● , tanquamipsius naturae ore grauissi●è semper alcam damnariu● , & ex Christianorum commercio ac c●●tu longissim● exploseri●t . Dan. de lud . al●ae c. 7. * Nec minus patres hoc damnosae & illicitae inertia genus detestantur . Dan. lud . al. c. 8. f Omninò prohibet venationum spectationes fieri Synod 6. c. 51. Vise & quae ex Hieronym . Ambr. & Aug habent Grat. dist . 86. & Ioan. Sar. polycr l. 1. c. 4. g Dan. de lud . alca c. 8. h Dan. ibid. c. 10. i Tassin . de e●●end . vita l. 2. c. 19 §. 6. k Da magistrum , Cyprianus dicere solitus , Tertullianū significans . Paulus Cypriani notarius apud Hieron . in Catalog . l Angeli desertores metallorum opera nudauerunt , & herbarum ingenia traduxeru●t . Tertull . de habitu mul Et idem habet de cuitu soem . m Vt Enoch refert . Ibid. n Vide longū satis opusculi huius pseudepigraphi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Scalig. in notis ad Euseb. Chron. o Iude 14 , 15. p 1. Tim 2.9 . 1. Pet. 3.3 . Et Tertull . lsc. praealleg . q Macariꝰ homil . 48. mundanis concedit vsum medicinae , sanctis negat . r De aleatorilus . s In edit . Pame ana . t In edit . Er. 〈◊〉 alijs antiq . u Spuria quae non sunt Cypriani , Liberde aleateribꝰ , &c. Perkins problem . * Sole clariora sunt Cypriani opera . Hieron . catalog . B. Cyprianus instar fontis purissimi dulcis incedit & placidꝰ . Idem ad Paulin. Vt discernere nequeas vtrum ornatior in loquendo , an in explicando foelicior fuerit . Lactant. instit . l 5. c. 1. Scripsit elegantissima phrasi , & Ciceroniano candori proxima . Sixt. Sen. Biblioth l. 4. Cùmolim Africa multos ediderit eloquentia doctrinaque celebres , tamen vix vita contigit Romana dictionis germana puritas praterquam Cypriani . Erasm. praefat . x Eruditum quendam multum meditando tandem Zabuli solius instinctu alcae vsum inuenisse , &c. y Alcae tabula Diaboli venabulum . z Aleae qui ladit , prius auteri cius sacrificare debet : & sacrificio Diaboli manus polluit . 1 Testibus non testimonijs credendū esse lex iubet . Petr. Clan epist. 2. lib. 1. Hadrian . Imp apud Callisirat . digest . lib. 22. tit 5. leg . 3. a Landulf . ae Celumna in breuiar . histor . Trithem . in catalog . Antonin . sum . histor . Bergom . in supp● . Chron. b Odo Paris serm . in quinquaeges . Hazard iaē est Astaroth , i. propriū nomen cuiusdā principis daemoniorum . c Iudic. 1.13 . 1 Reg. 11.5 , 33. d Astarte Poenis Iuno . Aug. qua . Iud. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sept Vise Selden de Dijs Syris syntagm . 2. c. 2. e Taxilla diaboli altaria : & quot ibi puncta , tot oculi diaboli . Odo ibid. f Esai 61.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Qui ponitis fortunae mensam , & libatis super eam . Vetus Lat. Vise Seld. de Dijs Syr. synt . 1. c. 1. h Ponunt mensam fortunae qui ludunt caponentes se fortunae siue per taxillos ludendo sein per chartas . Antonin sum . par . 2. t. 1. c. 23 § 8. i Gabriel . Barclet . quadrag . hebdom . 4. fer . 2. Diabolus inuenit bibliam suam , i. datos , in quibus posuit 31. puncta , tanquam nigras literas . Et Odo vbi sup . Sunt libri Satanae in quibus tot puncta ques litera . k Totibi peccata , quot in decijs sunt puncta . Antonin . vbi sup . & Guil. Pepin . de confess . tract . 2. par . 3. c. 6. l Autor serpentis antiqui tract . 4. de ludo . taxill . art . 1. cap. 1 , 2 , 3. m Aleam inuenit Demon. August . de ciuit . Dei lib. 4. Babington on Command . 8. n Varro non in rebus humanis , sed in rebu● diuinis ludos s●enicos posuit , &c. Aug. decinit . Dei l. 4. c. 1. o Societas impiorū non secundum Deum , sed secundum hominem viuentiū , & in ipso cultu falsae contemptaque vera diuinitatis doctrinas hominum damonaemue sectātium . Aug de ciuit . Dei lib. 14. cap. 9. p Viues ad Aug. ibid. Sunt discipli●● quas damones hominibus tradiderunt . q Plato in Phad●o ●●monem , cui erat nomen Theuth , inuenisse scribit literas , arith . geom . astron . aleam , &c. r Dialectitam qu●que hanc contentiosam & p●rtinacem non dubium est ab ingenio diabolico esse profectā , quòd in verum contra niti semper , & in meli● dicenti nunquā cedere , & falso verum gaudet vincere . Viues ibid. s Vnde & Aristoteles dixit Plat●nis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. Pla●one . 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Phadro . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato ibid. Hunc Ph●nicib●● & Syri● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aegyptij● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Alexādrinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( quod & Suidas habet ) dictū , & literas inuenisse , ex Sanchuniathone Philo Bybliensis apud Eusib. praepar . Euang l. 1. c. 3. quod nomenà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. deducit cum alijs Seldon nostras ad Pur●●● . & de Dijs Syr. prol●g . c. 3. u Damonis enim veteribus nomen honestuns . Rhodigin . antiq . lect l. 1. c. 23. etiamsi in sacris literis semper in peioreus partem sum●tur , vt Aug. de ciu . Dei l. 9. c 19. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Plato ibid in Phadro . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato in Cratylo . ●i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Etymolog . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a A Lydis famis tempore inuentos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , caeteraque ●mnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herodot . l. 1. Vise Rhodig . antiq . lect . l. 15. c. 14. & Polydor. de rer . inuēt . l. 2. c. 13. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionys Hal. antiq . Rō l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesych . Ludorū praesules Ludios & Lydios antiqui appellabant : ex Varronè de vita P. R. Noniꝰ Mar. Ludi à Lydis quo ● primi ad hanc rē adhibuerunt Romani ex Hetruria accitos . Isid. orig . l. 18. c. 16. Lydos Timaeꝰ refert ex Asia transuenas in Hetruria cōsedisse●inde Romani accersitos artifices mutuantur , vt ludià Lydis vocarentur●et si Varro ludos à ludo , i. lusu , interpretatur . Tert. de spectac . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pausan. Corinth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Phocic . Et Gr. Naz stelit . 1. Palamedē inuenisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. quod & Plin. ex part . hist. nat . l. 7. c. 56. Idem & Eustath . Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex Sophocl . Palamede ineunisse hunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Philostr . in her●icis Et hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath . et Palamediaci calculi Cassiod . variar . l. 8. ep . 31. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Eùphorionē Et Sidon . car . 23. Hictalos crepitantibꝰ fritillis , Tanquā N●●p●ades ●eper tor artis . Vise Lyl Gyrald poet . hist. dial . 2. & Raph. Volater . cōment . l. 29. Et Hadr. ●in a ●i●n●d l. 2. c. ● d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quā Micationē Latini . e Ptolom . Hephestion Helenae ●●buit ●pud Phot●●● bibli●th . 190. f Alea , i. tabulae ludꝰ inuentꝰ à Gracis in ocio belli Troiani à qu●d im milite nomine Alea , à quo & ars nomen accepit . Isidor . orig . l. 18. c. 60. g Attalus Asiati cus , si gentiliū historijs creditur , hāc ●udendi las●iuiam dicitur inuenisse . Ioan Sarisb polycr . l. 1. c. 5 Ludū t●sserarū & al●ae legitur Attalus Asiaticus inuenisse , qu● longè melius est ignorare quàm scire . Petr. Bles. epist. 74. Sunt qui dicāt Attalū Asiaticū ariē hanc inuenisse , & ab artificio numerandi excogitasse . Agrip de van . sciēt . c. 14. h Vise Tertull. de coron milit . i Non Deꝰ dat ludere , sed diabolus : noli ergò haec à Deo poscere quae à Diabolo accipis . Chrys. in Matth. hom 9. k Christū sientem frequēter inuenias , ridentē nunquam , sed nec leuiter seltē subridendo gandētem . Idē ib. Quod et Bern. de ord . vita : Ipsum Dominū fleuisse legimus , ris●sse non l●gimus . Et Basil . quaest . contract . 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Luk 19.41 . Ioan. 11.35 . l Nec sanctorum vllus , &c. Chrys. ibid. m Sara sol●rifisse legitur , quae & Dei voce illi ò correpta est . o Gen. 18.12 . p Gen. 18.13 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ib. q Gen. 17.17 . & 18.14 . Inde Isaak dictus quasi si Gelasium dixeris . r Admirantis , non dubitantis . Aug. ocut . l. 1. exultatio gandentis , non irris●o diffidentis . Eucher . in Genes . l. 2. c. 26. s Pet. Martyr in Iud. c. 14. Et Guil. Stuck . antiq . cō●iu . l. 3. c 23. 1 Ioan. Aquilan . & Dan. Vi●cent . quadrag . serm . 5. t Exod. 32.6 . 1. Cor. 10.6 , 7. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. ibid. a De ludis theatralibꝰ l●quitur . Martyr in Iud. c. 14. x Diabolus in vtbibus theatra extruxit . Chrys. ibid. y Non tam hominum vitij● , quàm daemonum i●ssis instituti . August . de ciuit . Dei l. 1. c. 32. & Isidor . orig . l. 18. c. 59. Cùm pestilentia esset , pacis D●ûm exposcendae causa lectist●rnium fuit : & cùm vi●●●●bi nec humanis consilijs , nec ope diuina leuaretur , victis superstitione animis , ludi quoque scenici , noua res bellicoso populo , inter alia caelestis ira placamenta instituti dicuntur . Liu. hist. l. 7. Ludorum primum initium procurandis religionibus datum : quorum prima ●rigo ponenda visa est , vt appareret , quàm ab sano initio res in hanc vix opulentis regnis tolerabilem in saniam venerit . Ibid. Lydi ex Asia transuenae in Hetruria inter caeter●s ri●us superstitionum suarum , sp●ctacula quoque religionis nomine instituunt : 〈◊〉 ijs Romani ludos suos ●●tuati , qu●s diebus fe●●i● & templi● & religionibus deputa●ant . Tertu●● . despectac . quem vise . Spectacula odire d●bes , Christiane , quorum ● tisti autores . Isidor . orig . l. 18. c. 64. z Hinc apud Liuium aliosque toties libris sacris inspectu ludos ●uberi . a 1. Tim. 4.1 . b Di●lecticam c●●entiosam ab ingenio diabolico profectā . Viues in Aug. vbi sup . c Haec ars m●nd●ciorum , ●periuriorū , furtorum , litium , iniuri●rum , homicidiorum mater est ; verè malorum daemonum inuentum . Agrip. de vanit . scient . c. 14. d Chaucers pardoner . e Idem ibid. f Pics Christianos Hier●solymis ale●● detestari . Bern. &c. Dan. do lud . al. c. 8. g Sca●cos & aleas detestantur : abhorrent vena●ionem : nec ludicra illa auiu●● rapina , vt assolet , del●ctantur . Ber● . ad m●lit . templ . c. 4. h Viuitur planè absque vxoribus & absque liberis in Euangelica perfectione . Bern. ibid. i Angelos terre●os , imò coeli ciues c●stit●s facit . Bern. de diuers . serm . 3● . & in Cant. ser● . 27. k Poenitentiam Episcopo ob scaccorū vsum iniunxit Petrus Damian , in Epist . ad Hildebr . quod & à Baronio defenditur annal . tom . 11. ann . 1061. num . 42. Vise Vincent spec . histor . l 6. c. 52. & Guil. Pepin . de conf●ss . tract . 2. par . 3. c. 6. * Ad Milites Tēpli . l Profanos homines audiamus , qui verbi Dei luc● destituebantur●à quibus tamen quid de tam turpi rerum gener● sentiendum fit inte●igamus . Dan. de lud al. c. 6. m Babington on Command . 8. n Babingt ▪ ibid. o Dan. de lud . aleae c. 6. p Aleatores , adulteri , impuri impudicique omnes . Ci● . in Catilin . orat . 2. q Vino & ale● dediti Ibid. 3. r Vino & epulis retentus & alea , fi epulae potius quàm popinae n●minandae sunt . Cic. Philip. 3. s Licinium Lenticulam de alea condemnatum collusorem suum restituit , &c. Ibid. 2. Hominem . vero omnium nequissimum , qui non du●itaret vel in foro alea ludere , lege quae est de ale● cond●●natum ▪ qui i● integrum restituit , i● non apertissimè studium suum ipse profitetur ? Ibid. t Nihil erat ●lausum , nihil obsignatum . apothecae totae n●quissimi● quibusquam condonabantur . alia mimi rapi●bant , alia mim● . domus erat aleatoribus referta , plena ebriorum . totas dies potabatur , a●que id locis pluribus . suggerebantur etiam saepe damna aleatoria , &c. quamobrem desinite mirari haec tam celeriter consumpta . non m●dò vnius patrimo●ium q●amuis amplum , vt illud fuit , sed vrbes & regna tanta nequitia deu●rare pot●isset . Cic. Philip. 2. u Homines labore quotidiano assueti , cùm tēpestatis causa opere prohibentur , ad pilam se aut ad talos aut ad tesseras conferunt , aut etiam no●um sibi aliquem excogi an● in otio ludum . Cie . de oratore lib. 3. * At alij , quia praeclarè faciunt , v●hementiu● quàm causa postulat delectantur , vt Titius pila , Brulla talis . Ibid. x Martyr in Iud. c. 14. y Habeant alij sibi arma , equos , hastas , ●lauam & pilū , nat●tiones & cu●sus : nobis senibꝰ exlusionibꝰ multis ta●●s relinquant & tesser●s ▪ Cic. de senect . z M●x biperti●is , erat vt aetas , profertur , his pila , hisg tabula Sidon . l. 5. ep . 17. Et de Ra●enna , vbi peruersa cuncta ; Student pila sene● , aleae inuenes . Idem lib. 1. ep . 8. Hinc & Augustus in epist. ad Tiberium : Inter c●nam lusimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suet. Aug. c. 71. a Io. Sauar . not . ad Sidon . b Hinc ad Saloniū , Quamdiu a●tritas tesserarū quondam iactibꝰ manꝰ contra ius fasque sibi vendicant instr●menta Cereali● ? Sidon . l. 8. ep . 8. Et de Lampridio rhetore ; Aleae , spherae noniuxta deditꝰ , &c. Ib. ep 11. Hinc & in Ferreoli , quē collaudat , aedibus spharisteriū , aleatoriū , bibliotheta , Idēl . 2. ●p . 9. c In hui●● nemori● opacitate , cùm me meꝰ Hecdicius illustrat , pilae vacan . ꝰ ; sed hoc donec arborū imago cōtractior aleatorium ill●c l●ssis consumpto sphae●isterio faciat . Sidō l. 2. ●p . 2 & ep . 17. l. 5. Pilae primꝰ ego signiferfui , qui mihi , vt nosti , non minus libro c●m● habitur . frater meꝰ Domnicius tesseras ●●p●●at , quatie●atque , quo veint cl●ssico ad pyrgū v●●aeb●t alcatores . d Horis meridlanis vir● tabula cordi est : tesseras colligit rapidè , inspi●it solicitè , volit argu●● , mittit instanièr , ●oculanter compellat , patienter expe●●at ; in bonis iactibus tacet , in malis ridet , in neutris irascitur , in vtrisque philosophatur : secundas fastidi● veltim●re vel facere ; quarum opportunitates spernit oblatas , transit oppositas : sine motu cuaditur , sine colludio ●uadit . Putes illum & in calculis arma tractare : solae est illi curae viucendi . Sidon . lib. 1. epist. 2. e Cùm ludendum est , regiam sequestrat tant●sper s●ueritatem . H●rtatur ad ludum , libertatem , communionemque : dicam quod sentio , times ti●eri : denique ●bl●ctat●r cammotion● super●●i , & tunc demum credit sibi ●on cess●sse collegam , cùm f●dem fecerit victoria suae bil●● alie●a . Ibid. f Tunc ego etiam aliquid observaturus f●eliciter vin●or , quando mihi ad h●c tabula perit , vt causa saluetur . Ibid. g Babingt . on Cōmand . 8. h S●●●●nius scribit hoc idem pro summo vitio in summo & aliàs op●i●● illo principe ●abitum fuisse , ad●ò vt magnis illius virtut●bus foed●m aleae labem asperserit . Dam. de l●d . al. c. 7. i Nota●us est ●t ●lea indulgens Suet. Aug. c 71. k Postquam bis classe victus naues perdidit ; Aliquando vt vincat , l●dit assiduè al●am . l Suet ibid. Aleae rumorem nullo modo expauit : lusitque simpliciter & palam oblectamenti causa , etiam sene● . m Casaub. ad Su●ton . & Greg. T●los . syntag . l. 39. c. 3. § 8. n Prima inuenta ●●iorum dedecorū infamiam subijt . Su●ton . Aug. c. 68. Cirsa libidines haesit , ad vitiand●● virgines promptior . Sueton , ibid. c. 71. o Effoeminatu● , cinaedus aua●ijt : vnde in contumeliam eius acceptum illud de Gallo tympanizante pronunciatum , Viden vt cinaed●● orbem digi●o temperet . Suet ibid. p Adulteria exercuisse ne amic● quidem negant . Ibid. c. 69. q Nosquinquat●ijs satis iucundè egimu● : lusimus enim per omnes dies : ego perdi●i viginti millia num●iûm ●●o nomi●e : sed cùm eff●●sè inlus●● liberalis fuissem , vt soleo plaerumque . Augustus apud Sueton. c. 71. r Quadring●nis in punctum H.S. aleam lusit Nero. Suet. Ner. c. 30. s Ac praeterquam Decembri mense , alijs quoque fos●i● professisque dicbus . Suet. Aug c 71 quibus negotia magis tractari solent , quàm ludus talarius exerteri . Phil. Beroaeld . t Quoti●s o●iū esset , alea se obleclabat , etiā profestis di●bu● . &c. Suet. Domitian . c. 21. u Claudius stolidi ingenij indicium maximè ex eo dedit , quod aleae ludo summè delectaretur . Dan. de lud . al. c. 7. * Aleam fludiosessimè lusit : de cuius arte librum quoque emisit : solitus euā in gestatorio ludere , ●●a ●ssedo alu●oque a●aptatis , ne lusus confunderetur . Sueton. Claud. c. 33. x Alea ludere p●rtuso fritillo . Senec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Palamede in●●ntam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philostratus in ●eroicis . Vise quae prius ex Platone , S●ph●cle , Pl●t . Hesych . alijs . Sed & Ouid , trist l. 2. Sunt alijs s●riptae , quibus alea ludit●● , artes . a Dan. de lud . al●a c. 7. & Babington on Command 8. b Agripp . de vanscient c 14. c Ioan. Sarisb . polycrat . l. ● . c. 5. Et Pe●r Blesens . Epist. 74. ex Sarisb . in vocula vna & alt●ra corrigendas : & Taffin , de emend . vitae l. 2. c. 19 § 7· d Chaucers Pardoner . e Duces & se●i●res populi Indentes in aleae . Sarisb . & Blesens . & Taffin . f Corinthros ludo ●uinsmodi populariter addictos . Danaeus . g Infecto negotie . Sari●b . & Blesens . h Re etiam non tentata , Dan. i R●x Persarum talos ad D●m trium r●gem Asiae misit , ignauiam hominis notans . Dan , de lud . aleae c. 7. & Hadr. Iun. aenimad●er . l. 2. c. 4. & Babington on Cōmand 8. k Regi Demetrio à rege Partborum tali aur●i sunt da●● , vt notaretur in eo leui●as p●erilis qui in maiesiate regia l●uibus intendebat . Ioan Sarisber . l. 1. c. 5. & Pe●r Bl●s . epist 74 & Agrip. c. 14. & Chaucers Pardouer . l Luxus Corinthiacus in vasis & supellectile preti●sa , in re item meretr●ciae in adagiū●l●m abierat : vnde & versiculus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vise Agell . l. 1 c. 8. Aristoph . Plut. & Suet. Aug. c. 71. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pa●san . Lacon . n Vise quae suprae . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lysander apud Plut. apophth . addit Dion . Chrys. orat . 74. in priore membro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inpasteriore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non vt v●lgò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hoc tamen Dionysio T●yran●● tribuit Plutar. dem de fort . Alea. l. 1. Sed & Polycrati alios , alios alijs adscriber● testatur idem sympos . l 9. c. 12. & in vita Lysandri Polycratem ips●●● hac in re imitatumex Androclide m●morat . p Ex Trogi historia Instinus epi●em . l. 38. q Còm multis congressionibus victor fuisset , repenté circumuentus insidijs aemisso exercitu capitur . Iustin. ibid. r Talis a●eis in exprobrationē leuitatis puerilis donaetur . Iustin ibid. s Holinshead in Henry 5. * Quomodò Socrates Lysiae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diogen . Liert . Socrate . t Prae●larè Themistocles , Magistratus à ludis & leuioribus arcendos , ne respub . ladere videretur : quod à nostris v●tnam audiretur , vt nugis suis reipub . seria anteferrent , Ioan. Sarisber . poliaraet . l. 1. c. 4. u - uescit equo rudis Haerere ingenuꝰ pu●r , Venarique timet ; ludere doctior s●u Graeco iubeas trocho , Seu mauis v●t●●a legibus aleae . Hor. can . l. 3. ●de 24. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Hegosilocho Rhodio Theopomsus hist. l. 16. apud Athenaeum l. 10. quem & l. 12. argum utum hoc copiosiss●mè persequentem vides●s . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Plus . de aud poet . Et Simocat . epist. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z Iacob . Rex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib 3. 1 Idem ibid. Vise & Rob. Valturi●m dere milit . l. 4. c. 4. 2 Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Xenoph. Cyripaed . l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●hen lib 1. Venatione ferarum nos exerceri ad similitudin●m bectieae disciplinae . Cic. de nat . deor . l. 2. Vir acer in bellis , & venatu memorabili semper inclytꝰ , &c. quo duratus so , lem & puluerem bellis Persicis tulit . Trebel , in Odenat● . a Babington Cōmand . 8. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antholog . l. 1. c. 57. c Balnea , vina , Venus corrumpunt corpora nostra : R●stituant ( alij , Conseruant ) eadem ●alnea , vina , Venus . d Diues eram dudum , me fecerunt tria m●dum , Alea , vina , venus , tribus his sum factus egenus . Carm. Prouerb & Guil. Pepin . de conf●ss tract . 2. par . 3. c. 6. e Prou. 2.18 , 19. & 6.9 , 10 , 11 , 26. & 7.26 , 27 & 9.18 . & 12.4 . & 22.14 . & 20.27 , 28. Eccles. 7.28 . f Prou. 20.1 . & 23.21 , 29 , &c. ad finem . g Siracid . 26.5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , 23 , 24 , 25 , 26 , 27 , 28 , & 25.15 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28. quod cùm in Anglia à ministro Caluinista legeretur , mulierem è coetu exclamasse , Verbum illud non Dei esse , sed Diaboli , refert seriò Bellarm. de verb. De● l. 2. c. 15. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pla● . de audiend . poet . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Menaud . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menau . apud Stob. par . 2. c. 71. Et idem Menaud . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sed & tragicè nimis Cancrinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apud Athen. l. 13. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philem. apud Volat●r . l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Susarion apud Stob. par . 2. c. 67. l Matth. 19.4 , 5 , 6. 1. Tim. 4.1 , 4. m Genes . 2.18 . Eccles. 4.9 , 10. Prou. 18.22 . & 31.12 . n 1 Tim. 4.3 , 4. Heb. 13.4 . o Vina sitim sedent ; g●atis Venus almicreaudis Seruiat : h●s fines transilijsse nocet . Festu● Auien in catalect . p Dan. de lud . al. c. 7. q Si damnosa senē inuat alea , ludit & hares Bullatꝰ , paruoque eadē mouet arma fritillo . Iu●enal . satyr . 14. r Babingt . on Command . 8. s Chaucers Pardoner , and the like hath his Parson . * Ha●●rd . ● Of time , of battell , & of other moe u To be holdē a cōmon hazardour . * If that a prince shall . x Babington ibid. z N●w commeth hazardrie with his appurt●nanc●s , as tables and raff●s . Chaucers Parson . a Est Alea effre●nata q●aeiam idend●●● p curiam cupillitas , anim sa credulaqu● spe lucri flagra●s : v. l , est grauis q●aedam & d●● manensanimi affectio , quae vi●●osa futurie ex ducta sorte boni opinione constans , effraenata quadā & exultante cupidi ate ad ludendum concilatur . Ex quo primum iliad patet , minimè de illis hîc agi , qui immoderatè alea non abutun●ur . Paschas . de alea lib. 1. b Est hic ludus altor otij , magister ignauiae , instrumentum auaritiae , fraudis efficina , rei familiaris euersio , temporis iactura , rixae materia , morū pernicits , d●g●itatis labes , & insignis ignominiae , animi angor , & cruciatus assid●us , &c. Osorius de Regis institut . lib. 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Thessalis Theopompus apud Athen. l. 12. quod de Herculis aedituo Plutar. problem . Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — s● ludi●ur alea pernox . Iunen . sat . 8. Neclus●sse pudet , sed non incidere ludum . Horat. epist. 14 lib. 1. d Sidamnosa sonem iu●●t alea — I●uen . sat . 14. — hunc alea decoquit . Pers. sat . 5. — neque enim loculus comitantibꝰ itur Ad●asim tabulae , posita sed luditur arcae . Iuuen. sat . 1. e Aleae vitium à Poetis , Oratoribus , Philosophis neglect●m . Paschas . d● aleal . 1. f Babint . on Cōmand . 8. g Alcator quanto in arte est meli . r , tanto est nequior . Publ. Syrus . Nonne sa●is improbata est artis exercitatio , qua quanto quisque ●octior , tanto nequ●or ? Ioan . Saruber , policr . l 1. c. 5. h Babingt . ibid. i Sir Thom. Eliot . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matt. 11.19 . Vinipotor . Plin. mist. nat l. 14. l Multibiba atque Merobiba : quas● lagenam dixeris . Plaut . curcul . act . 1. sc. 1. m Non quicunqoe in aula v●uit , Aulicus est . H. Steph. ep . ad Craton . Laertiopraesixa . n Canes aulicos appellet Theobald . Bles. apud Rog. Houeden annal . par . 2. qu●modò Petr. F●rrar publicanosquasi publicos canes dici . o Vt in m●re flumina omnia , sic vitia in magnas aulas i●fluere . P●us 2 Pp. apud Pla●n & de aula Pontificia ●●rn●ad Eugē . pluresibiscimꝰ defecisse b●n●s , quàm profecisse malos p Non omnes qui alea ludunt , aleatores sunt : quod pessimum hominum genus esse inter sapientes constat : ludunt pueri , ludunt & senes : sed simpliciter & oblectamenti causa , non cupiditate lucri . Casaub . in Suet. Aug. c. 71. q Ne ex lusis quidē aleae compendium spernens . de Caio Sueton. c. 41. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. Nicom l. 4. c. 1. Ars tota infamis , & omnium gentiis legibus interdicta . Agrip. de van . scient . c. 14. Ab hac arte fraus & mendaciū atque periurium nunquam abest : sed & odiū & damna rerum : vnde & aliquando propter hac sc●lera legibus interdicta fuit . Isidor . orig . l. 18. c. 68. s Philip. 4.8 . t Alea turpis . Iuuen . sat . 11. infamis . Gualter . in Matth. c. 27. In aleae ludo m●ribus & legibus veterum infamiam fuisse cōstat . Camer . de praecept . vitae . Aleatores infames censentur . l. 26. de iniur . l. fugitiuus . ff . de verb. sign . Cuiac . ꝰ observ . l. 9. c. 28. ideò Tesserarij appellari ma●u●runt , inter quos tam●● tantum differt , quantum inter latrones & fures . Marcellin . lib. 28. ibid. u Vt probes aliquē esse lusorem , non sufficit probare quòd aliquando luse●it , sed requiritur vt sit consuetꝰ . Ios. Mascard . de probat . vol. 2. concl . 997. alioqui aleatoris nomen non meretur . Iac. Menoch . de arbitr . Iud. l. 2. cent . 4. §. 20. * See his Maiesties Counterblast : & Syluesters Tabacco battred . x Fennor of recreations propè finem , reas 3. y Vitia hominum , non rerum . Senec. epist. 51. z Res non sunt in vitio , sed vsus rerum . Ioan. Saruber policrat . l. 5. c. 17. a Fennor of recreations , prope fi●em , reas . 1. & 2. b R●m 14.15 , 16. 1. Cor. 10.32 . c R●m 14.21 . d Rom. 14.20 . e Rom. 14 13. 1. Cor. 8 9 , &c. f Rom. 14.2 , 3 , 4 , 15. g Eastie histor . Gosp. reas . 7. h R●m . 14 23. i Secunda● nuptias expertis , siue saepius nubentibus , poenitentiae modum a● tempus assignant Coue Nicen. can 8. & Conc. Neccaes●r . c. 3. & 7. quod & apud G●at . caus . 31. q. 1. Etiam liberè & l●gitimè contraben●ibus . Conc. Laodic . 1. c. 1. quorum c●nciliorum confirmantur can●nes in Synodo 6. Coustant . c. 2. damnant etiam exertè iterata coniugia Athenag . in legat . Tertullian . de monogam . & exhort . ad castit . Author operis imperfect . in Matt. hom . 32. & alij . k Tertull ad vxorem l. 1. Epiphan . haeres . 59. Ambros. Epist. 82. & in osfic . apud Grat. d. 26. Hieron in Tit. c. 1. & in epist. ad Ocean . de Carterio Episc. Innocent . 1. Pp. in epist. ad Rufum c. 2. & ad Concil . Tolet. c. 6. Aug. de bono coniug . c. 18. Chrysost. ad Tit. homil . 2. Canon . Ap●st . c. 17. & apud Grat. d. 33. Concil . Nicen. teste Ambrosio epist. 82. & Concil . Neocaes . c. 8. & alij innumeri ; vt Pontificios praeteream . l 1. Tim. 3.2 . Vuius vxoris virum . m Visantur scriptae vtriusque de re Sacramentaria . n Mark 9.24 . o Vise Ioan. Nider . consol . timor . conscient . par . 3 cap. 1. & 12. & 13. p Rom. 14.23 . q Certitudo moralis compatitur secis vacillationem quādam animi aut haesitationem , vel suspitionem siue scrupulos , quos conuincere & c●mpescere melius quàm per contemptū nequeas . Gerson . de pollut . nocturn . confid . 3. r Vise Matthaeum de Cracon . in rational . diuin . operam apud Nider . consolat . tim . consc . par . 3. c. 19. s In Moralibꝰ sine ciuilibus non expressè determinatis certitudo probabilis sufficit . Nider . consol . part . 2. c. 13. & 14 & 18. & Gerson de contract . t W. Bradshaw , qui & id●m habet contra Iohnson . rat . 1. u Probatio quandoque fit eo ipso quod contrarium non probatur . Accurs . ad Cod. Iust. l. 4. tit . 7. leg . 1 & ad lib. 7. tit . 23. leg . 11. & ad lib. 9. tit . 22. leg . 4. * Vbi dubitatio surgit de aliquo actu an possit licitè fi●ri vel omitti , tutius est omittere quàm facere : praesertim vbi factio generaret scandalū aliorum . Gerson . contrasecta slagellant . x Rom. 14.5 . a 1. Thess. 5.6 . 1. Pet. 4.7 . 2 Tim. 1.7 . Tit. 2.6.12 . b Tit. 2.12 . 2. Pt. 1.6 . c Fennor of recreat . rul gen . 1. d 1. Cor. 7.29.30 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cleobulus apud Laert . & Stobaeunt . Mensuram optimū ait Cleobul●●s Lindius . Auson . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Py●hagor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phocyl . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●t Theo● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pin●ar . Pyth. ode 2. Modus omnibus in rebus optimū est ha●i●● : Nimia omnia nimi●s exhibent negotiū hominibus ex se. Plaut . Paenulo . - optimus cunctis modus F●●ndi , tacexdi , sonini vicinꝰ modus , Benefactorum , gratia●um , iniuric , Studij , laborum , vita in omni quicquid est , Istum requirit optimae pausae modum . Auson . lado 7. sap . Modus vbique laudandus est . Cass●od . l. 1. cp . 19 Optimus ●st in omni re modus , & laudabil●s vbique mensura . Pelag. ad Demetriad . f Auream quisquis mediocritat●m Diligit , tutus &c. Horat. ode 10. l. 2. g Es● modus in rebus : sunt certi denique sines , Quos vltra citraque nequit consistere rectum . Horat. sat . 1. ●ib . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Man. Palaeolog . ad fil . praece●t . 40. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sodamus in Anthol , quod quidam Stratodemo , alij Soloni , alij Chiloni , alij a●ijs tribu●nt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . apud Plutarch . ad Apollon . Nimium nil , Pittacus . Auson . 7. sap . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theogn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alphaeus anthol l. 1. c. 12. Tò , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponit Aristot. R●e● . l. 2. c. 21. & Chiloni adscribit . Ib. c 12. Mortales oraculorū societatē dedere Chiloni Lacedaemonio praecepta eiꝰ Delphis consecrando aureis literis quae sunt haec , Nosse se quemque , & . Nimis nihil &c. Plin. bist nat . l. ● . c. 32. Quid aliud est quod Delphica canat columnaliteris suis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quàm nosfacere ad mortaliū modū medioxumè ? Varro apud Nonium , Vitiosum est vbique quod nimium est . Sence . tranquill . c. 9. - n●m id arbitror Apprime in vita essertile , vt nequid nimis , Ter. Andr. seen . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Man. Pal. praecept . 24. Vise Clem. Al●x str●m . l. 1 & Stob. tom . 2. c. 3. i Eccles. 7.18 . Insani sapiens nomen serat , aequus iniqui , Vltra quam satis est , virtutem si petat ipsam . Horat. epist. 6. lib. 1. k Iimodus laudabilis est , ●ùm moderatione adhibita prudenter , et si fieripotest , vtiliter exercetur , vt mandato C●mi●i acquiescas , Nequid nimis . de venatica Ioan. Sarub. policr . l. 1. c. 4. Neclusisse pudet , sed non incidere ludū . H●rat . lib. 1. epist. 14. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt Plut. sup . m Die n●ctuque ludendo . Cod. l. 3. tit . de aleat . ●eg . 2. Fertur & necte perp●ti alea lusisse . de Vero Capitolin . - luditur alea pernox . Iuuen sup . n Edmundꝰ G●indal Londineus . Ep. ad D. Pauli A●no Domini 1560. tes●e Guil. F●ik praefat . antiprognost . Guil. Fulk ibid. & lo. Riuius de offic . pastor . & Rob. Trauers in Psalm . 111. o Vise Luciani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Macrobij Saturnalia . p Ad 14 ●m Cal. Ian●ar vno die primum , teste Masurio : tum per i●iduum , ex Mallio & Augusto ; quandoque & 7. dies integros , ex Nouis & Mummio , Macrobius Saturn . l. 1. c 10. Sed vise Lips. Sat. l 1. c. 3.4 . Hinc apud Horat . serm . l. 2. sat . 7. libertas Decemb●is . q Saturnalia potius celebrantes quàm Christi ●atales . Guil. Fulco pr●fat . Antiprognost . Vi dici qucas quod olim Vigilantius , Mutatis nominibus Gentilium festa celebramus . Natalitia enim Christi quafi Saturnalia quedam sunt : quasi Bacebanalia Quadragesimam antecedentes dies . Riuius de offic pastor . r Luk 21.34 . s Iam. 3.10 . t Ephes. 4.17 , 18 , 19. Rom. 13.13 , 14 , 12. u Ephos. 4.20.21 . Vos autem non fi● : Christum didicistis , vt rectè Beza interpungit . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Lycurg . x Delectati● ad vitam , vt sal ad cibū . Peccant mulieres cùm potaegia nimis condiunt sale . Barelet . quadra . hebd 4. ser. 2. y Esai 5.11 , 12 , 13. z Matt. 24.38 , 39. 1 Act. 17.21 . 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . Ethic. Nic. l. 9. c. o Parum de delectatione sufficit ad vitam pro condimento , firut pai ū de sale sufficit in ci●o . Thom. sum . par . 2 2 2 c.q. 168. ● . 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. l. 4. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id●m polit l. 8 c. 3. * M●gis offendit ( 〈◊〉 ) nimiū quàm parum . Cic. Oratore . b Philosophandū paeu●is . Ne●ptolemus Ennianus . a●●od Cic. de oral . l. 2. e Babington on Command . 8. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In antholog . l. 1. c. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Pyth●ode 7. id quid Solomon Prou. 25.27 , 28. d 1. Sam. 14.27 . Volup●ates vt mel summo digito degust●ndas , non plenamanu sumendas . Dionys. soph . apad Philostrat . f Fennor of recreat . rul . gen . 5. g B King on Ion. lect 9. h Necludentes , necludumscientes , sed numeratione tantum substantias perdunt . Cod. lib. 3. tit . 43. leg . 2. i Non impunè milites in ludo arma amittehant . Dig. de re milit . lib. 49. tit . 16. leg . 3. & ibid. leg . 14. k Non permittimus vltra vuum solidum , etiamsi quis multum diues sit . Cod. lib. 3. tit . 43. leg 2. l Vt si quem 〈◊〉 contigerit , casum grauem non sust●neat . Ibid. m 33. Henr. 8. c. 9. E● 2. & 3. Phil. & Mar c. 9. n Ephes 4.28 . o Prou. 3.17 . inde & Ele●mosyna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine iustitia dicta Matt. 6.1 . & 2. Cor 9.10 . sicut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 112 9. vnde & Apostolus sumpsisse videtur . p Prou. 17.27 . q 1. Tim. 5.8 . r Prou. 28.24 . s Socius est viro interfectori , Iun. t Si omnis qui hominem oc●idit , h●●icid● est , quisquis scipsum occidit , non● sit homicida●●●i hom●a non est . Aug. epist. 61. Qu●●ad●● innocens iuditabitur , cui dictum est , Diliges proximum tuum tanquam te , si homicidium committit in seipso , quod prohibetur in proximo ? Ibid. Si paricidace sceleratior quàm quilibe● homicida , quia non tantúm hominem , verùm etiam prepinquum necat , & in ips●● paricidis quanto propinquiorem quisque peremerit , tanto indicatur immanior ; sine dubio peier est qui se occidit , quia n●mo est homini scipso propinquier . Hugo Victor . de bono patient . c. 13. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synes . in epist. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Aristoph . Pluto . i. vita non vitalis , vt Ennius apud Cic. de amicit . vnde Comicus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. Vita band vocanda est vita victue indiga . Erasm , chil . 2. cent . 8. ad●g . 3● . quod Eurip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Misera vita morsest , non vita . Drus●ad Sulpit . Et quod de arcu Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath● Iliad . d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesi●d . & absq●e cu hom● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Sophorl . Antigen . * Si●●cid . 30.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theogn . 1 ●simplexne suror sestertia cent●m Perdère , & horr●nti tunitam non reddere feruo ? Iua●nal . sat . 1. x Genes . 41.21 . y - quodcunqur profanda Traxit auaritia , laxa peiere resundit . Claudian . belle Gildon . 2 M. W on occasion of Sampsons wager . Iudg 14.12 . a - ha●c veniam petimusque damusque vicissim . Horat. arte poet . b Quod in conuiuio vescendi causa ponitur , in tam rē familiam ludere permittitur . C. lib. 3. tit . 43. leg . 3. c 1. Sam. 26.36 . d Prou. 23.20 , 21. e B. Babington on command . 8. f Idem ex parte Danaeus de lado ale● c. 4. & Perkins cases of Conscience booke 3. chap. 4. § 3. Quest. 2. 1 Ludendi modus quidam retinendus est , vt ne nimis omnia profundamus , elatique voluptate in turpitudiuem dilabamur . Cicer offic . l. 2. g Fennor of recreat . ●●legener . 3. h 1. Thess. 5.6 . i Esai . 51.21 . Ebriae , non à vino . Est & absque tem●to temulentia quaedā , & quaedam etiā , in sobrieta●e ebrietas ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) ab ira , àli bidine , ab ambi●icne , ab avaritia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost contra Iud. l. 5. Es● . & mentis ebrietas ebrij sunt mulis qui sibi sobrij videntur : ira●undia anima no in●briat ; fur●r plusgiv●briat : inebriant libidines : av●ritia etiam ●abidum reddit . Origen . in Leuit. homil . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. homil . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato leg . l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pl●t . sym prob . l. 7. c. 10. Ebrius v●geris mul●is ●xisor vndique curn . Lucr. l. 3. k Fortuna dulci ebrij . Horat. Ebrius pane , Belgicū de proteru● diuerbium . Drus. prouerb . l. 2. Et Eras. ebil . ● . cent . 3 ad . 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Dionys. Halie . antiq . l. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demost . Philip. 1. Motisms illi faelicitate ●imia caput . Senec. Epist. 115. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Piut. symp probl . l. 7. c. 8. ridiculis spectaculis quasi ebrius efficeris . Chrysost. in Math. homil . 37. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. symp . probl l. 7. c. 10. Vise Eras. chil . 1. cent . 3. adag . 3. n Cauept totus aliquando dormias , Bern. de ordin . vitae . * Cauendum ne totaliter grauitas anim● reschuati●● . Them , sum●per . ●4 . 2 ● . ● . 168. a. 12. ne dum animum relaxare volumus , orat●● harmoniam & quasi concentum soluamus . Ambros. offic . l. 1. c. 20. Otium industriae subnecti debet ▪ non qu● euanescat virtus sed quorecrectur . Val. Man. l. 8. c. 8. Mulium enim interest remittas aliquid , an soluas . Sen. de tranq . c. 15. o Luk. 21.34 . p Luk 8.14 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. symp . prob . l 7. c. 7. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is●er . ad Dem●nic . s Flecte ●ruces anim●s , vt vere ludere possis . Iulian. sch l. Lus●ri numos , anim●s qu● que pon●re debent Eusth . t - irasci desine victus . As●●enus . Pone malas , ' quoties ludendo vinceris , iras : Irasci vict●● minimè place●●●ompeian . schol . u Eccles. 3.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ex Pittaci sententia ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Laert ) Auson . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tempus vt noris iubet : Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iste ●●mpesti●um tempꝰ est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Man. Palaeol ad fil . praecept . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theogu - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sodamus in anthol . * Eccles. 3.4 . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem . Tempestina aliqua ni voluptas ●it , nocet , H. Stephan . To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr . ad Demon. Et Bonum malum fit tempore hand datumsuo . Erasmus chil . 4. cent . 3. adag . 2. Et data non apto tempore vina nocent . Ouid. remed . l. 1. y Posthabui tamen illorum me●seria ludo● Virgil , bu●ol . Ecl. 7. 1 Vt tempestiua laboris intermissione ad laborandum vegetiores reddamur . Valer. Max. memor . l. 8. c. 8. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . Polit. lib. 4. cap. 14. De●l●9 ●9 . cap. 12. Sa●● pax quaeri●ur arm●● . Sta● . Theb. l. 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. ethic . l 1● . ●6 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. ibid. b Z●ch . 3.10 . & 8.5 . & 9.17 . c N●que enimita generati à natura ●umus , vt ad ludum i●cumq●ef●●cti esse videamur ; sed adseueritatem potius & s●●dia gra●iora atquo maiora : ludo autem & 〈◊〉 v●i illis quidom l●ce● , sed sicut so●●o & quietibus cateri● , cùm gra●bꝰ serij sque rebꝰ satisfecerin●●● . ●i● . offic . l. 1. Hins Germani● vitio dat Tatitus , quod inter feria sobrij a●eam exercent , &c. d Ludo Sabbatum viela●ur . Alex. Carpent . destruct . vit . par . 4. c. 23. Ioan. Gritfch . quadrag . s●rm . 10. Ioan . Nider . praecept . 3. c. 1. Concil . Tol●t . 4. apud Grat. de consecr . d. 3. e Iudaei sabbatum obs●ruant carnali ocio : vacare enim volunt ad nugas atque luxurias su●● . August . de 10. chord . c. 3. Celebrant sabbat●m Iudei o●io languido & stux● , & luxurioso . Vacant enim ad nugas ; à bono opere vacant , ab opere nugatorio non vacant . Id●m Psal. 91. Iudai seruiliter obserua●t diem Sabbat● ad luxuriam , ad ebrietatem . Idemin Ioan . tract . 3. Et Socrat . eccl . hist. li. 7. c. 1● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de Iudae●● Alexandri●is . 3 Si quid op●ris in agro quis●iam di● festo , ita re poscente , fecisset , quam nefarium scelus , quàm inexpiabile ●rimen ? At ve●ò qui diem eundem , negl●●ta concione sacra , con●in̄s , com●stationibus , vino , crapula , saltationibus , alea , ludis ferè to●u● consumpsisse● , is nimirum p●è pulchréque feriatus esse credebatur . Rinius de seculi nostri f●lic . See Whites way to the Church , digr . 46. num . 6. f Exod. 20.8 . Esai 58.13 . g Leuit. 23.3 . & Exod. 31.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. ad Magn●s . 4 Finis est Sabbati vt vacet h●m● rebus diuinis . He●r . Herp in decalog . praec●pt . 3. serm . 7. Et Rob. Lincoln , in mand . 3. Debet totus dies fes●i●us à Christiano expendi in operibus sanctis . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Ethic. l. 10. c. 6. i M●lius ●st ( Dic Sabbati ) a●are quàm salta●● . Aug. in Psal. 91. Melius tota die f●d●rent quàm tota di● laderent . Idem in Psal. 32. Melius faceret Iudaeus in agro suo aliqu●d vtile , quàm in theatro desidiosus existeret : melius foeminae ecrum die Sabba●● lanam facerent , quàm to●a die in neomenij● suis impudi●è saltarent . Idom de 10. chord . c. 3. & in Ioan. tract . 3. Hoc . quoque proculdubi● B. August . verbu● Christianis Ecclesiae festi●itates in ocijs & nugis & luxurijs celebrantibus potest adaptari . Rob. Lincoln . in decalog . mand . 3. k Deut. 6.7 . Ephes. 6.4 . l Sperne lucrum : versat mentes vesana libido . Pallad . Lusori cupido semper grauis exitus instat . Basil. schol . in catalect . m Ludendo non ludere sed perdere . Cod. lib. 3. tit . 43. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alexander Mag. apud Pl●t . in apo●th . non ludere , sed illudere , quod ali● sensu de Canir Seneca sup . non ludere , sed latronem & prado●e● agere . Astesa● . in sum . lib. 5. tit . 30. o Vt verè sortes essent , & fata tenta●entur : quod de Heliogabali sortibꝰ Lamprid. See the example of him that hanged himselfe in Trinitie Coll. Hall , vvhere he had lost his money at game the night before , in Trauers on Psal. 111. Ita hae nugae seria ducunt In mala . - Hor. art . p Finis ludi debitus , non propter cupiditat●m , sed propter recreationem & socialitat●m . Astesan in sum . l● 5. tit . 30. §. 1. q Nimis ergo rigidi , qui peccati reos peragu●t omnes re●um e●usmodi aut mercatores aut artifices . Antonin . sum . pa● . 2. tit . 1. c. 23. §. 14. & alij . Cautiùs paulò aequiusque ex Gabr. Biel super 4. sent . Guil. Pepin . de confess . tract . 2 p. 3. c. 6. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ar●st . t. Ethic. Nicom . l. 4. c 1. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. symp . probl . l. 7 c. 7. Neque enim ludus est , vbi census volnitur in tabula , & ludus fit de periculo , & de ludo periculum , vt Ambr. de Tob. c. 11. t Fennor recreat . rule gen . 2. u 1. Cor. 10.31 , 32. * Ibid & Rom. 14.20 . x Fennor of rec●eat . rule spec . 2. y See Field of the Church , booke 4. chap. 32 , 33 , 34. z Quamuis peccet quis transgrediendo l●ges humanas , tamen non ligant ●oscientiam : pat●t per simile de praeceptis medicorum , quae d●spicere quis non potest s●ne peccato , & tamen non ligant conscientiā . Gerson de vita spirit . lect . 4. cor●l . 5. 1 Rom. 13.1.2 . Tit. 2.1.1 . Pet. 2.13 , 14 a 1. Cor. 11.16 . & 14.33 . Quod neque contra fidem , neque contra bonos more 's iniungitur , in lifferenter est habendum , & pro corum inter quos viuitur , societate seruandū est . Aug. epist. 118. c. 2 , Cum Roma● venio , ieiuno Sabbato ; cum hîc sum , no● ieiuno : sic etiam tu , ad quam for●è Ecclesiam v●●eris , eius morem seruae , si cuiquam non vis esse scandalo , ne● quenquam tibi . Ambrosius olim Augustino , qu●d & ipse pro coelesti oraculo suscepisse se ait ibid. Faciat quisque quod in ca Ecclesia in quam venit , inue●●rit . Aug. ibid. c. 5. Vise & cundem de d●ctr . Christ. l 3. c. 13. b Contra rationem nemo sobriꝰ contra Scripturas nemo Christianꝰ , contra Ecclesiā nemo pacificꝰ senserit . Aug. de Trin. l. 4 c. 6. Ego m●lim dic●re , secerit , vel , faciendum censuerit . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hebr. 13.17 . d Ephes. 6.1 , 5. Colos. 3.20 , 22. e Fennor of recreat rule gen . 4. & spec . 3. f 1. Cor. 10.32 , 33. g Rom. 15.1 , 2. h 1. Cor. 10.33 . i Rom. 15.3 . k Rom. 14 21. l R●m 14.20 . m Rom. 14 22 , 23 n Rom. 14.14 . o 1. Cor. 8.7 . p 1. Cor. 8.9 , 10 , 11 , 12. q Leuit. 19.14 . Deut 27.8 . r Heb. 12.12 , 13. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. in pro●r●pt . t Rom. 14.16 . 1. Cor. 10.28 , 29 , 30. u Eccl. 2.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Prouerb . 22.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x Qui●quid recipitur , recipitur ad modum recipientis . Receptiu●m nonrecipit per ●●dum imprimentis , sed per modum receptiuita●● . Scal. de sub●l . exerc . 16. §. 2. y D. Hall medit . 99. cent . 1. z Rom. 12.17 . 2. Cor. 8.21 cauens & tibi à peccato , & illis à scandalo . Bernard . de tempor . serm . 74. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex . p●edag . lib. 3. c. 11. 1 Opus est bona fama apud homines , bona conscientia apud Deum . August al●cubi . 2 Conscientia necessaria est tibi , fama proximo : qui fidens conscientia suae fama● negligit , crudelis est . Aug. ad fratr . in erem . serm . 52. a Rom. 14.16 . b Rom. 14.10 . c Rom. 14.13 , 14 , 15. d Rom. 14.17 , 18 , 19. e 1. Cor. 8.11 . f Rom. 14.15 , 20. 1. Cor. 8.12 . g Rom. 14.16 . 1. Cor. 10.29 . h R●m 14 ▪ 13 , 15. i Rom. 14.1 . 1. Cor. 8.7 . k Rom. 14.15 , 18. l Rom. 14.22 . m 1. Cor. 8.13 . n 1. Cor. 10.23 . o 1. Cor. 6.12 . p Substantijs perditis in blasphemias erumpant . C. l. 3. tit . 43. q B. King on Ion. lect . 9. * Diripi●n●que dapes , contactuque omnia ●oedant Immundo . Virg. Aen. lib. 3. r In dubijs semitā debemus eligere tutiorem . Clens . 3. decretal . l. 5. tit . 12. c. 11. In ambiguis via tutior eligenda . Gersonin reg . m●r . s Iob 30.1 . t Iacob . Rex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 3. u 1 Cor. 10 31. * Colos. 3.17 . x Ephes. 5.20 . 1. Thes. 5.18 . y 1. Tim. 4.4 , 5. z Fr. Marbury on Psal. 32. 1 Psal. 119 . 1●8 . 2 Zech. 3.10 & 8.5 , 10 , 11 , 12. a B. King on Ion. lect . 9. b 1. Tim 4.4 , 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d To desire is not to pray , but sheweth what wee approue . H Smith in Pilgrims wish . e Easlie histor . of Gospell . f Non minus otij quàm negotij● tio●em ext●re op●rtere . Cato orig . l. 1. Cic. pro Planc . & ad Attic. l. 1. epist. 2● . Colum de re rust . l. 2. c. 22. Symmach . l 11. ep . 1. & Sidon . l. 5. ep . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. polit . l. 8. c 3. contra quem Galba quò ● nemo ra●ionē otij sui reddere cogeretur . Suet. Galb . c 9. g Vt facilius est , ita tu●ius qucque omnes imagines è templis submouere , quàm impetrare , vt nec modus praeterea● ur , n●c superstiti● admisceatur . Eras. in cataches . Non vti , quàm non abuti facilius . Tertull . de coron . h Ion. chap. 1. i Vise Ioan. Mi●er in consolat . t●mor . conscient . part . 3. c. 1. & I●an . de Tamba●o consolat . Theolog. l. 14. ● . 5 . * Ambulandū est in virtutum doctrina via regia , vt ne● strictius fiat Dei mandatum nec latius quàm ipse mādauerit : quamuis inde p●ssint aliqui aut libertatem mal●tiae velamen sumere , aut è contra in despera●tonem corruere . Gerson in regul moral . & Ioan. Nid●r . cons●lat . timor . conscient . part . 3. c. 20. k 1. Cor. 735. l Valdè periculosum est arctiores laqueos induere cōs●●entijs , quàm quibus verbo Domini stringantur . Caluin . in●●ie l. 3. c. 10 § 1. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Timor Det inanis . Cic. de nat . Deor. l. 1. n S●nsis●epe d●lens & gemens mulias infirmorū perturbationes fi●ri per quorundā fratrum cōtentiosam obstinationē & superstitiosam timilitatē , qui in re●us huinsmodi , que neque Scripturae sanctae autoritate , neque vniuersalis Ecclesiae traditione , neque vi●●● corrigendae vtilitate , ad certum possunt terminum peruenire , 〈◊〉 quiae su●●st qualiscunque ratiocinatio cogi●antis , aut quia insua p●ria sicipse consue●it , aut quia ibi vi●it , vbi pere grinationē suā quo remotiorē à suis , ●ò doctiorē factā putat , tam litigiosas excitant quaesti●nes , vt nisi quod ipsi faciunt , nibil rectū existimēt . August . epist. 118. cap. 2. o Mineat inter sententia discordes beneu●l●ntiae ●ōcordia . Erasm. ad Euangelic●s . Nam Non ealem sentire bonis de reb● eisaē , Iucolumilicuit semp raemici●ia , vt ex ●●●aeo K●pler . de stell . non . & alȳ . Addo etiam quod Quintilianus habet , Et iudicium animi 〈◊〉 damnum affectus proferre . p Act. 26.29 . 1. Cor. 7.7 . q Non mea magnanimo depugnat tessera talo : Senio nec n●strum cum cane quassat ehur . Hac mihi charta ●uces , ha● esi mihi charta fritillus . Martial . lib. 13. epigr. 1. Et quod Plin. epist. 6. lib. 9. de Circe●sibus ; Capio aliquam voluptatem quòd hac v●luptate non capiar . * Equidem ni●il tale habeo ; ●abentes tam●n fero . Plin. epist. 17. l 9. de morionibus . r Optandum magi● quàm sperandum . s Rom. 14 3. t Rom. 14.10 . * Mihi v●nari ne● vacat , nec libet . Plin. epist. 16. lib. 9. Neutri nostrū moriones arrident . Se●● eis ego & tu capimur & ducimur , quae multos parti● vt inepta , partin● vt m●lestissima offend●nt D●mꝰ igitur alienis oblectationibus veniam , vt nostris impetremus . Ibid. 17. u Rom. 14.19 . x Ephes. 4.15 . veritatem in charitate sectemur . y Act. 18.26 . a Sors diuinatoria Thom. & alij , generalius quàm nōnulli , qui diuinam à diuinatoria distinguunt , vt Peucer . & Krakeuits . b Consultorias huc partim refert Lauat in Prou 16 & consultorias has appellat Thom. de sort . c. 2. c Genes . 24.12 , 13 , 14 , 15. d Ibid. vers . 17 , 18 , 19. e Ibid. vers . 42 , 〈◊〉 48. f Ibid. vers . 50. g Ioseph . antiquit . lud . l. 1. c. 16. h Literae non consonat Gen. 24.15 . Lyra & Martyr ibid. i Differt auguratio à ●igni pe●●ions &c. Aug. in Gen. quaest . 63. Eu●●er . in Gen. l. 2. c. 40. Lyra in Gen. c. 24. & latissimè ●mniū Musculus ibid. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Gen. homil . 48 Vul● delectu vx●ē cognoscere . signis datur h●spitalitatis . Martyr in Gen. c. 24. Et id●m f●rè Zuingl Sed & O●e●st . ibid. l 1. Sam. 10.17 , to 22. m Coram arca & sacerdote s●mmo . Iun. n Per duces singularum faemiliarum . Id●m ex I●sh . 7.14 . o Preces praemissas . Idem ●x vers . 22. Cùm rogarent Iehouamiteram . p Cùm ipse Demino reuelante regem cognouerat , praecipiente in regem vnxerat , cur adhuc eligendus p●r tribus & familias quaeritur ? sed inuentus rex à solo propheta erat : inuentus ergò quaeritur , vt non inuentus à populo inueniatur . Sorte etiam quaeritur , vt cum quem propheta eligeret , dispensatione diuina prouisum populus dubitare non posset . Greg. M. in 1. Reg. l. 4. & Theodoret. in 1. Reg. q. 25. q In aurem reuelauit Sam. 1. Sam. 9.15 , 16 , 17. r 1. Sam. 9 10. s 1. Sam. 10.1 . t Psal 89.20 . u 1. Sam. 16.13 . 1 Act. 1.23 , 24 , 26. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . C●rysost . in Act. hom . 3. x Act. 15.8 . 1. Reg. 8.39 y Circuibat Icann●s Apost . ab exilio reuersus , &c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. apud Euseb. ●ist . Ecc●es . lib. 3. cap. 2● . 3 Potest enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligi de designatione qualicunque ; quo modo de Timoth. & Tito vsurpauit i●ē hist. l. 3. c. 4 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officiū ipsum significare , prout Act. 1.17 , 25. z Vise Bilson de perpet . Eccles. gubern . c. 7. a Act 16.2 , 3. & 14.23 . & 6.5 , 6. Post Matthiam electum nullus vuquam postea fuit in electionibus Ecclesiasticus sortium vsus . Serar . in Iosh. tom . 2. c. 7. q. 20. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Act. homil . 3. quia Spiritus plenitudo nondum erat effusa . Beda in Act. 1. Sed & Theophyl . in Ion. 1. Post spiritum enim acceptum electione non sorte ordinant . Act 6.3.5 . Beda & Theophyl . ibid. c Act. 1.5 & 2.4 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionys. Hierarc . Eccles. c. 5. i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Georg. Pachym . par & Maxim . schol . meminit eiusdem , & Chrysost. in Act. hom . 3. & Theophyl . in Ion. 1. sed aliò inclinant . e Raedius luminis aut tale quiddam . Tutrian . ad Clem. constit . l. 8. c. 5. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 1.26 . etiamsi Max. in quibusdam ait ●igi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod vulga●a expressit , Et dederunt sort●s eis . g Quiaministrorū el●c●io ab vno Deo pendet , & ad illum referri debet . Ecclesia Dei domꝰ est : quis in aliena domo famulum vel vilissimum instituat ? In ministris animi ratio habenda est : at quis hominum de animo alterius iudicarit ? Deus fuco nullo falli potest ; nulli ergo tutius quàm illius iudicio causa haec tota committitur . Gualt . in Act. 1. Vise quae ille latius ibid. & quod ex Platone superiùs adduximꝰ cap. 4. §. 5. in sine . h De quibus suprà cap. 5. §. 2 caut . 7. i Nō exempl . Matthiae vel quod Ionae accidit , indifferenter sortibus credendum est , cùm priuilegia singulorū cōmunem legem non faciant . Hieron . in Ion. c. 1. & Beda in Act. c. 1. & Alex Ales sum . par . 2. q. 185. m 2. k Quod Matthias sorte electus est , diuina inspiratione factum est . Panorm . ad decretal . l. 5. t. 21. c 3 Non sine peculiari Spiritus Sancti instinctu vsurpata sors consultoria . Malder . de superstit . cap. 7. àub. 9. l Sorte Ionas deprehenditur : sorte Matth. celsi●udine Apostolica dignus indicatur . Greg. M. in 1. Reg. l. 5. m Act. 1.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Act. hom . 3. & Theophyl . in Act. Vise & Irenaeum l. 3. c. 12. n 1. Sā . 5.6 , 9 , 12. o 1 Sā . 6.7 , to 13. p 1. Sam. 4.11 . q Non fint Dei instinctu hoc sibi s●gnum constituunt . Martyr in 1. Sam. c. 6. r Vise quae Chrys. hac dere ad Tit. hemil . 3. & Martyr latissimè in 1. Sā . 6. s 1. Sam 14 ●7 . t 1. Sam 14 24. u 1. Sā . 14.36 , 37. * 1. Sam. 14.38 , to 45. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers . 41. da perfectionen● , i. sortem veram . Vatab - fac sortem venire pro veritate rei . Chald. y Cedo integram , i. declara quis sit ina●xius . Euphe●ismus hypocritis familiaris : qualis 1. R●g . 21.10 qu●̄ tamen Deꝰ reuerâ praeslat , innocentem designando . Iun in not . z Quòd Abulensis Sauiem ait ex Spiritus Sa●cti instinctu sortem misisse , n●c suspicabitē habet probationē , ne● vllam meretur fidē . Malder . de superstit . c. 7. dub . 9. a Temere iactae , à Deo tamen sunt temperatae ad temeritatem illam puniendam . Malder . ibid. b Iudic. 11.35 . c Vise quae latiffimè chry sost . ad pep . Ant homil . 14. d Sorte Ionas deprehenditur . Greg. ●d . in 1. R●g . l. 5. e Ion. 1.4 . f Ion. 17. g Ion 1.10 . h Arias Montan. in Ion 1. i Mis●runt sortes ; & cecid●● sors . Ion. 1.7 . k R. Salomon Iarch● in Ion c. 1. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ion. 1.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ion. 2.1 . m Cum in piscis masculi ventre s●tis commodè ag●ret , ad orationem animum non adiccit : quod vbi Deus animaduertit , ●●ctum per vomitum à faemina faeta deglutiri procura●it , in cuius vtero cùm angustè se haberet , Deum deprecari cep●rat . Iarchi . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de pisce quo●ibet Gen. 1.26 , 28. Exod. 7.18 , 21. o Ion. 2.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p Malac. 2.2 . 1. Cor. 41 , 2. q Psal. 12.75 . 1. Tim. 2.15 . r Si tempus est vllum hominis n●candi , quae multa sunt . Cic. pro Milon . Eunuchum dixti velle te , quia solae his vtuntur reginae . Terent . Eunuch . Cuiꝰ maximè mos est consimilis vestrum , hi ad se vos applicant . Idem . Adeon'homines immut●ri ex am●re , vt non cognoseas eund●messe ? idem . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Act. 1.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Exluce naturali quam fid●m ●ōmun●m appeliare possumus , sortitionem isti adhib●erunt . I●n . in Ion. c. 1. 1 Diuina inspiratione factum est . Gloss. ad Grat. caus . 24 q. 3. Et Henr. Herp . in decal . praecept . 1. ser. 4. Deo inspirante . P. Palat in Ion. c. 1. x Adsortem confugiunt , cui gentes assueu●rant . Theoph. in Ion. y Credibile est ethnicos , qui prius diuersos in●ocauerant Deos , in sortibꝰ etiam superstitiosiꝰ egisse . Gualter in Ion. c. 1. z Sortitione eiusunodi vti licuit . Iun. in Ion. c. 1. a Vbi nec erat deprecatio , nec viri probi , tantum valuit tamen sort , to quòd recto animo f●eret . Chrysost. in Act. homil . 3. Quo mode senex ille apud Aug. confess . l. 4. c. 3. vim sortis hoc facere in rerum natura vsquequaque diffusam . b Non quòd illos D●us audiret , sed quòd sortes temperare sui muneris esse sciret . Per quas ideò quamuis nos falsi & mali simus , ipse tamon benè a● verè respondet . Martyr in 1. Sam. c. 14. c Constat Ionam spiritu pr●pheuco ciar●m sor● huic interfu●sse , & in sortitionem c●nsensisse . Krak v●z in Ion. c. 1. d Fugitiuus sorte deproh●nditur , non viribus sortium & maximè ethnico●ū , sed voluntate cius qui sortes regebat inc●rtas Hieron . in Ion. c. 1. Deus tamen qui elicit bona de m●lis , sic sortes temperaui● &c. Lyra ibid. Cum ipsis sortiri consuetum effet , Deus ipsis cōdescendens , per indicium ipsis familiare tempestatis autorēprodidit . The ophyl . in Ion. c. 1. Superstitiosè nissas Deus sortes direait , quia Ion●m deprehendi voluit . Gualter . ibid. e I●sh . 7.11 , 12 , 13 f Iosh. 7.14.15 . g Gratian. decr . c. 26. q. 2. Thom. sum 2● 2 ae . q. 95. a 2. Alph. Abule●s . q 29 & 30. Iosep. antiq . l. 5. c. 1. Lauat . in Iosh. c. 7. M●sius ibid. Riber . in Ion. c. 1. n. 41. Serar . in Iosh. t●m . 2. c. 7. q. 16. Et è Rabbin● R. Leui Ben-Gersh●m . h Vel de triburca ita s●bitò defixa vt se loco monere non posset , vel de obfuscato lapide , cui tribus illa inscriberetur , in amictu pontificali ; in quo R. Salomonē resutant Lyra & Serar . i Iosh. 7.16 , 17 , 18. k Th●m . Aquin. sum . par . 2 2 2 ae . qu. 95. art . 8 & de sort . cap. 2. Sors diuinatoria quae quid futurum sit quaeritur . l Lyra in Num. c. 34. & in Prouer. cap. 16. Astesan . sum . l. 1 c. 14. Ludde Pruss . trilog . animae par . 3. c. 21. E. King in Ion. lect . 9. Perkins of witchcraft , & alij . m Diuinatoriae sortes oracula excudunt , abdita & abstrusa er●u●nt , ignota eliciunt , incerta scufirmant , impendentia prospiciu●t , &c. Peu●er . de diuinat . c. de sortib . Sortium genus illicitum , quando occulta ignotaque per sortes inuestigamus . Lauat . in Prou. c. 16. o Scyphus in quo tentando tentat siue experiendo experitur per eum . R. Abraham . Experimento certo didicerit per illum quales s●ti● . Iun. in Genes . p Scyphus quem furati est is ipse est , &c. in quo augurari solet . Vulg. iocosum mendaciū . Aug. in Gen. q. 145. Aequiucationis prudentis exemplum . Delrio mag . tom . 1. l. 1. c. 2. Quidā exponunt quod pro malo augurio habu●rit amiss●● scyphum in quo bibere solebat . R. Dauid in radic . de quo augures interrogabit quis tum surripuerit . R. Dauid ibid. & Vatabl. in not . n Genes . 44.5 . q Genes . 44 15. r Certo posse experimento discere , i●rationes excogita re , quibus cer●ò cogn●scat , quod cognitu erat difficile . Ium . Sic Prou. 16.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagacitas ( in rel us addiuinandis ) insid●t labijs regijs . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in bonā pro Sagace Esai 3. ● . Idem . Quin & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum pr● obseruatione cauta callidaue vsurpatur . Gen. 30.27 . & 1. R●g . 20.33 . 1 Fiant duo tali de virga praecisi , quorum vnus cruce innotatur , alius purꝰ dimittitur : & lana munda inuoluti super altare vel reliquias mittuntur ; & presbyter si adfuerit , vel is si deest , puer quilibet vnum de sortibus de altari tollat , Deo interim exorato , si i●●i 7. qui de homicidio commisso v●rum iurassent , euidenti signo ostendat . Si cruce signatum sustulit , tunc vnusquisque illorum 7. sortem suam faciat , & cuius sortem extremam presbyter puerue sustulerit , homicidij compositionem persoluat . Ex Frisonum leg . 14. Delrio mag . disq . tom . 2 l. 4 c. 4. q. 6. 2 Si q●u de furti suspicione inculpatur , ad sortem veniat . Clotharij decret . art . 6. Si dubietas est de seruo furti inculpato , ad sortem ponatur . Pact . inter Childeb . & Cloth. art . 5. 3 Cyrill . monach . in vita Euthy●●ij apud Surium Ian. 20. & Baronius annal . tom . 6. ann . 477. 4 Apostolicum sequentes exemplum , sortes iaciamus . Marcianus Archimandrita ad monachos suos . 5 Henricus Clarauall . in epist. apud R●g . Houeden par . 2. anno 1 178. 6 Occurrent is literae praen ▪ sticum perquirens . 7 Mark. 1.24 . 8 Infra §. 10. s In furta & res amissas sortibus inquirere . Aret. problem p. 1. loc . 67. caut . 3. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de qua Del●io mag . disq . tom . 2. l. 4. c. 2. q. 6. §. 4. ● . 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de qua Delrio ibid. n. 10 & Plin. hist. nat . l. 36. c. 19. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de quae Delrio ibid. n 9. Georg. Pictor . epitom . Mag. & Erasm. adag . chil . 1. cent . 10. adag . 8. 1 Psal. 50.18 . x Peter & Paul. y B. King on Ion. lect . 9. z Matth. 4.6 . 2 Act. 19.15 . 3 Luk 22.31 . a Sortes quibꝰ ●uncta vos vestris discriminatis prouincijs , quas patres damnau●runt , nihil aliud quàm diuinationes & maleficia esse decernimus : omninò itaque damnamus , & sub anathemate prohibemus . Leo 3. ad Episcopos Britanniae apud Grat. c. ●6 . q. 5. In tabulis , codicibus , alijsue sorte furata non sunt requirenda : nec diuinationes vllis in rebus obseruanda . Theodor. poenitential . in decretal . l. 5. tit . 21. c. 1. Suspensione & poenitentia multatur ibid. c. 2. sacerd●s ab Alex. 3. qui astrolabium de furto consuluerat . b Acerbioris iniminebit supplicij ●ruciatus eis qui c●ntra veti●um , p●aesentium vel futurarum rerum expl●rare tentauerint veritatem . Cod. lib. 1. tit . 14. leg . 2. Si quis astrologus vel qui aliquam illicitam diuinationem pollicetur , consulius aliquem furem dixisset , qui non erat ; iniuriarum cum eo agi non potest ; sed constitutiones cum tenent . Vlpian . ff . lib. 47. tit . 9. leg . 15. Vitore gladio puniendum ex C. Gloss. Quastio facti non committitur sorti . Gloss. ad ff . lib. 5. tit . 1. leg . 14. c Hinc Thom. de sort . c. 2. sortes super Iona , Ionathan , Achane , Matthia iactas diuisorias facit : ab Hamane iactas consultorijs annumerat . d 1. Sam. 14.6 , to 16. e Illud animi f●r●u & ad pugnam parati , hoc indicium esseremissi & fracti . R. Leui & alij quos refellit Martyr ad 1. Sam. c. 14. g Omen : genus diuinandi non nonū . Mart. ibid. f Genes . 24.14 . h Ezech. 21.19 , to 24. i Huc facit quod Seru Ae● . 10. Clarigationem , parum solidè tamen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducit . Nam per bellicam , inquit , sortē agros hostium inuad●bāt . * Commiscens sagittas . Vulg. ri●u gentis suae sagittas nominibus ins●ri●tas commiscendo : quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v●cant . Hieron . in Ezech c. 21. quem vise si vacat . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sept. Virga in aerem proiecta . Cyril . & Theoph●lact . in illud H●sh . 4.12 . Populꝰ meꝰ virgas suas consulit . quod ipsi cum Hieronymo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum censent . l Iecit sagittas . Chald. h●in aere volare fecit , vt videret in quam partem caderet . R. I●seph Kimchi . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Sagittas siue tela tersit , pol●uit , vt Eccles. 10.10 . R. Menachem & Vatabl . Et hoc est quod Polychron . en Ebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non , misit aut iecit , vt D●lrio mag disq . tom . 2. l 4. c. 2. q 7. §. 3. n. 4. quod est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferrum tersit te●orum , vt in eo splendente aliquid contuerentur diuinantes , vti in vngue , gladio , speculo , &c. ass●lent . R. Dauid in radi● . At Iunius , terget diuisorios , cultros scil . i. sacrificia quam plurima & extispicia adhibebit . Ego pro sagittis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequens reperio , pro cultris nusquam . f Calculis inscriptis . Iun. g Esai 36.10 . Vise Iustin. orthodox . quaest . 2 ▪ & 146. h Est. 3.6 , 7. i Est. 9.2 . k Is ( Val. Proc●llꝰ Caesaris Legatus ab Ariouisto detenuꝰ ) se praesente de se ter sortibus consultum diceba● , vtr●migni statim necaretur , an in aliud tempus reseruaretur : sortiū beneficio in●olumē se esse Caesar d● bell . Gallic . l. 1. l Apud Germanos consuetudinem esse , vt matre●familias ●orum sortibus vati●inantibus declare●t , v●tum praeliū committi ex vsu esset , necne : eas dixisse , non esse fas Germanos superare si aete n●sam lunam praelio contendissent . Ibid. Sed haec illis m●ra fa●alis & le●halis ex●itit . 1 Frisonum mos neminem neci tradere nisi quem sor● prius indicasset . Baron . annal . tom . 8. ann . 697. num . ● . sorte arreptum Dijs immolarisolitum . ex Surio & Innae Monach. Ibid ann . 700. num . ● . 2 R●dbodus Fris●rum rex in Willebrordum cum socijs suis per diessemper tribus vicibus suo more ci●m sortes mitteret , nec in eum nec in vllum ex socijs praeter vnum damnatoria sors vnqua● cecidit . ex Albin● & Surio Baron . ibid. ann . 697. num . 7. m Hinc Pindar pyth . od . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adquē locū Schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priscoiū institutorebꝰ diuinis opera datur , cùm aliquid commendandum est precatione ; cúm exposcendum , voto ; cùm soluendum gratula●ione ; cùm inquirendū , extis vel sortihꝰ : impertito , cum soleuni ritu p●ragendum , sacrificio , &c. Val. Max. l. 1. c. 1. De his latissimè Cic. in libris de diuinatione : quarū vsum tamen su●tempore refrixiss● testatur . n Hinc sortes Praen●stinae . Cic. de diuin . l. 2. Dodonae● . Ibid. l. 1. Antiatinae Suet. Caio c. 57. Aponiana . Idem Tib. c. 14. o Sortes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloss. Sors à Deis responsum sign Festus . - placuit coeleste p recari Numen , & auxiliū per sacras quarere sortes . Mota Dea est , sortenque d●dit . O●id . met . l. 1. Consulat vt sacras , h●minū oblectamina , sortes I● . 11. Et Cic. de diuin . l. 2. Auspicia restant , & sortes hae quae dicuntur , non illae quae vaticinali●ue sunduntur , quae oracula veriùs dicimꝰ . - dictae per carmina sortes . Hor. art . p Ab his sortibus s●rtilegi . Vatro de ling. Lat. l. 5. Vtiliumque sagax rerū & diuina futuri , Sortilegis non dis●repuit sententia Delphis . Hor. de art . poet . q Hinc in iure Canonico titulus de sortilegijs . Decretal . l. 5. tit . 21. r R. Moses ad praecept . neg . 52. Vise Munsteri praec●pt . Mos. s Hugo Lins●h●tan . part . 2. Indiae Oriental . t Nec sorti●ra e●s vsus ignotus ; s●g●ide●n tribꝰ ligni porticulis parte aliera a●bis , altera nigr●● , in gremiū coniectis , candidis prosperae furuis aduersae signab●nt . de Rugijs Saxo hist. Dā . l. 14. u Faminae foco assidentes sortui●as in cinere lincas ducebant , quas si pares num●rassent , prosperae rei praesci●s , si impares , sinistra praenuncias antumab●nt . Ibid. * Auspiciae & sortes , vt qui manimē obseruant . Virgam frugifera arbori● decisam in surcul●s amputant ; e●s 〈◊〉 quibusdam discretos s●per candidam vestem temerè ac fortuit● spargun● . Mox sipublic● c●nsulaetur , sacerdos ci●itatis , sin pri●atim , paterfamiliae precatus Deos , c●lumque suspicient , tersingulos ●ollit : sublat●sque se●undùm impressam ante ●otam interpretatur . Tacit. de mor. German . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot . de Scythis l. 4. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. z Verb●nacae vtraqu● sortiuntur Galli , & praecinunt responsa . Plin. bist . ●a● . l. 25.9 . a Vise Ammian . l. 29. Socrist . l. 4. c. ●9 . S●z m. l. 6. c. 35 Niceph. l. 11. c. 45. Zon●r . tom . 3. in Valent. b Cassiodor : an Epiphan . Inst. ●ripart . l. 7. c. 35. ex Socrate ; qui tamen ipse non Valent●m , sed alios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quaesi●isse asserit . c Per Fidustium , Irenaeum , Perganium , Hilarium , Aminianum , Libanium & lambly●hum . Zonat. d Annulo prudulo ex filo Carpathio libra●e , qul per interualla distincta literis incidens saltoati●● sylla●as ist●s perstrinxerat . Anontian . l. 29. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c Zonar . tom . 3. in Vulent . f Ex Chromacho refers Cie de diuināt . l. 2. g Nunquam fortanatiorem se vi●isse Fortunam . h Numerium Suffus●●● so●i●ijs ●rebris filicem caedere iussu● : perfract● sam sortes crupissein rob●re insculpt●● priscarum literarum notis . Cic. de diuin . l. 2. i Taleola è ligne tanijs lancis inuol●t● . Vnda inter pr●digia , Cara sor●●● 〈◊〉 . Li● . l. 21. ●s , Pra●est● 〈…〉 scripta●● , 〈…〉 tit . Ide● l. a●●●●nijs 〈…〉 〈…〉 ● 25 . 1● . 〈◊〉 , prodigij ins●li●●● l●to habitu●● 〈◊〉 Ded●●d●● sori●●●●sulentibus 〈◊〉 si●ia disturbauerat . Cic. de●i●i● , l. 1. & ● . k Sor tiem , Prae●●srimaerum 〈…〉 obsignat●● 〈◊〉 Roma●● non reporiss● in a●●a , 〈◊〉 relat●s ra●●su● ad templum . Suc●●● . Tib. c. 63. l Praenestius Fortuna to●o imperij spat i● annum nonū c●mmendanti la●ā semper sortem dor● assueta , extremo tristissimam reddidit , nec same sang●lu● menti●ne . Sueton. Domitian . c. 15. m Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti Artemidor . de insonen . l. 2. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pausan , in Achaic , quem vise . o S●rte tracta qua moncbatur vt in . Apon fontein talos aureos inceret , euenit vt sum●um numerum iacti ab ●o ostend●r●nt . Sueton. Tiber. cap. 14. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Casaub. ●d Spartiaen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●●r . tom 2. l. 4. c. 2. q. 7. §. 3. ● . 6 q De Paeganis Poetae cuiuspiam longè aliud canentis atque intendentis , cum serte quis consulit , exit seze versus negotio mirabiliter consonꝰ . Senex quidam apud August . confess . lib 4. cap. 3 Fallitur tamen Delri● mag . disq . tom . 2. l. 4. c. 2. q. 7. §. 3. n. 6. dum hue refert Socratis ex versu Homerico de di● mortis suae coniecturam . Ex insomnio siquidem versuque per insomnium prelatoid ariolatus est : vt Plaso Criton & Cic. denat . Deor. l. 1. s Eu Gracis . Lamprid. Alex. r Sortes Vergiliana Sparti●m , Adrian . t Alij●x Sibillon is libris prouenisse ei dicunt . Ib. Nobilis alicuiꝰ Poetae versibꝰ in pi●t●●● descriptis . 〈◊〉 in vruā coniectis . ●nd● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sors extitis , excidit . Casaub. ibid. u Temerè a●repto & aperto libro , ve quidque primum se oculis obieceret . Casaub. ibid. 2 Qu●is precul i●e autens ramis insignis . oliue ? &c. Missus in imperium magnum , cui deinde s●bioit ●or●ex●uit . Spartiam . Adrian . x Quum sortem de fato suo toileret ; Hic rem Roma●am magno turbante tumultu Sistet eques , sternet Poenos , Gallumque rebellem . Iul. Capitol . ● L. Albine . y Vatem censulens versus adhuc puer accepit & primis quidem sortibus : Te manet impe●ium ●oeli , terraque , ma●isque : Te manet imperium quod tenet imperium . Lamprid. Alex. Seu. z Quum parentis hortatu animum à philosophia & musica ad alias artes trad●ceret , Vergilij sortibus huiusmodi illustratus est ; Excudent alij spirantia m●●ius aera , &c. Orabunt causas melius , &c. Tu regero imperia populos , Romane memento . Ibid. ex Aencid . lib. 6. 3 Huis sors in templo Praenestinae talis exti●it , quum Heliogabalus insidiaretur ; ● si qu● fata aspera rampas , Tu Marcellus eris . — Ibid. ex Aeneid . lib. 6. a De se consulens quamdiu imperaturus esset , responsum accepit ; Tertiae dum Latio regnan●em v●derit actus . Trebell . Claud. b De fratre , quem imperij consortem volébat ; Ostendens terris hune tantum fata . — Ibid. ex Aen. 6. c Sors talis emersit ; Tu qui nunc patrias gubernus ora● , &c. Regnabunt etenim tui minotes , Et R●ges faciunt suos minores . Ibid. d Deposteris suis ; His ego nec metas r●rum nec tempora p●no . Ibid ex Aen. lib. 1. e Psal. 106.35 . f Hoc a Paganis ●cceptum Rabbin●rum curiositas frequentauit . Casa●b . ad Spartian . g Coniectis in vrnam Apost●lorum neminibus quum estate comites 〈◊〉 suffragia sortirentur ; Ioannis Euangel . nomen est sortita ● cuius patrocinio it a exhilarata est , vt nibil eius nomins quisquam in cassum ●am exerarit . de Elisabetha Andrea R. f●lia . Eonsin . rerum Hungar. decad . 2. lib. 7. h Ferdinandum Cortesium puerum morbo quasi desperato labora●teni cum 12. Apostelis vouissent parentes , sorte ducta exijt B. Petrus , cui post oblat●s missus soliunos , so●ua●us est puer , qui h●ne diu●m eo impensius coluit . Fr. Lope● hist. Mexic . l. 21. Et Cardan de serum var. c. 92. i Sancti a● imitationem & inuocationem sorte delecti : prout olim publicè in templis fieri solitum patet ex coronis versa●●ibus cam ad rem factis , & fit bodie quot-mansibus in sodalitate Marie & societate Iesu. Serar . in Iosh. tom 2. c. 7. q. 17. k Sortes ex vtroque Testamento à mo deducisolent . Cardan● de rerum var. c. 87. l His qui de paginis Euangelicis sortes legunt , &c. Aug. Epist. 119 m Vt nullus in Psalterio vel Euangelio , vel in alijs rebus sortiri praesumat , nec diuinationes aliquas obseruare . Carol. M. ●ōsti● . an . 2. l. 2. c. 4. o Delrio mag . tom . 2. l. 4. c. 2. q. 7. § 3. n Baronius annal . anno 34. p Sortilegi sunt qui sub nomine fictae religionis per quasdā quas Sancterum seu Apostotorum sortes vocant diuinationis scientiam profite●tur , aut quarumcunque Scripturarum inspectione futura premittunt . Isidor . orig . l. 8. c. 9. Et apud Grat. c 26. q. 1. & in Con● . Venet. c. 16. Non licet ad sortilegos vel auguria respicero , nec ad sortes quas sancto , num vocant , vel quas de ligno aut pane faciunt . Conc. Autisiodor . sap . 4. Clericus vel Laicus augurijs studens , vel per sanctorum patrū quas vocant sortes diuinationem profitens , vel consulans , ab Ecclesia eijciendus . Coucil . Agath . c. 38. Et idem ferè Concil . Aurelian apud Grat. ibid. q Aperta , Psalterio dubitat●onum suarum explication●m qua●enti ●bla ●●ost versus primus , &c. Greg Niceph. hist. Rom. l. 8. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 68.14 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Georg. Cedren . annal . in Heracl . t Greg. Turen . hist. l. 5. c. 14. u Continuato trid●e in i●iuni●s , vigilijs & orationibꝰ . * Quae nondum repori . x Veruntamen prōpter delositatem posusti eis mala : deiecisti ●os dum allenarentor , &c. Psal. 73.18 , 19. y Matth. 26.2 . z Delrio mag . disq . tom . ● l. 4. c. 2. q. 7. § 3. n. 6. 1 Auspicium ex sacris literis Ma●gar . Bigue not . a●● Greg. 2 Greg. Turon . hist. Franc. lib. 5. c. 49. quod & Serat . interꝰ sortes statuit diuinatorias . Ad Iosh. tom . 2. c. 7. q 17. a Psal. 78 53. b Greg. Turon . hist. Franc. l. 4. c. 16. ad quem locum Margar . biblioth . tom . 7. Auspicium ex Prophet . & Euang. c Esai 5.4 , 5. d 1. Thess. 5.2 , 3. e Matt. 7.26 , 27. f Petrus Blesens . Epist. 30. g Cum curi●sicatis humanae sorti●ꝰ & reuolution : Psalterij visionis euentum diligentius explorarem . h Psal. 99.6 . i Symion Metaphrast . & Su●ius tom 5. in Theodora Septemb● 1 & Lipoman . tom 6. & Iacob . Gau●e●s . hist. Lombard . k Da r●●ti librum Euangelij vt sortiar m●metipsam : aper●ens reperit , Quod scripse , seripsi . Ioan 19.22 . Iacob . Gen. l Lege Antonin . hist. part . 3. tit . 24. & Specul . Franc. & socio , & librut●s conf●rm Franc. m Antonin . hist. p. 3. tit . 24. c. 7. & Bonauentur . vita Franc. c. 13. ex Chron. Minoram . n Matth. 19.21 . & 16.24 . & Mark. 6.8 . 1 Specul . Franc. & Socier . c. 4. 2 Tunisas , & chordam , & femoralia , & in necessitate , calceos . 3 Matth. 13.11 . 4 Postquam habueris Psalteriū , concupisces & Breuiarium habere , &c. o Cardan . de re●ū var. c. 87. vsitatum sibi morē hunc s●rtiū ducenda●ū profitetur , quem taxat Delr . mag . disq . tom . 2. l. 4. c. 2. q. 7. §. 3. p Nemo aruspicem consulat , aut mathematicū , nemo ariolum : augurū & vatū praua confessio conticescat . Chaldai & Magi nec ad hanc partem aliquid moliantur . Sileat omnibus perpetuò diuinandi curiositas : etenim supplicio capitis ferietur gladio vltere prostra●us , quicunque iussis nostris obsequium denegabit . Constantin Cod. l. 9. tit 18. leg . 5. Aruspex concremandus , consultor deportandus . Ibid. leg . 3. Acerbtoris imminebit supplis ij eruciatus eis qui contra vetitum , presentiū vel futurarum rerū explorare tent amerint verita . ē . Gratian. Valent. & Theodos. Cod. l. 1. tit . 14. leg . 2. q Sortilegi & diuini , s●cessare noluerint , excommunicandi sunt . Gratian. caus . 26. quaest . 5. Arioli , aruspices , sortilegi , &c. ab Ecclesia sunt eliminandi , & nis● r●●ipuerint , perpetuò excommunicandi . Ibid. Et à Greg. iuniore in decretis anathema dictum ciusmodi . Ibid. Sed & Greg. senior opist . 47. lib. 9. Adrianum landat quòd sortilegos persecutus sit , & vt vlterius corripiat , tanquam Christiinimicos , hortatur . Ibid. Contra idolerum cultores atque sortilegos pastoralis inuigilet custodia . Greg. idem ibid. ex Epist. 66. lib. 7. indict . 2. r Artem magicam & sortilegam , à Zabulo inuentam , vt pestem Ecclesiae eradicare studeant , monentur Episcopi Concil . Ancyr can . 1. Eis qui diuinationes expetunt , vel homines eiusmodi exquirendi aliquid vel expiandi causa admittunt , p●nitentia quinquemalis iniungitur . Ibid. can . 34. En qui sortilegos vel diuinos domum duxerit , paenitentia quinquennalis iniungitur . Concil . sub Martino Papa . Clerious qui sortilegos consuluerit , suspensus in monasterium conijciatur . Concil . Tolet. 4 can . 30. Sortilgia , qua ad iniuriam religionis nostra detestando malorum demonīa commercio exercentur , omnibus Christianis prohibenda , in cleritis acerbius etiam toer cenda . Concil . Moguntian . can . 101. Omnem diuinationem ex aere , aqua , terra , igue , &c. ex somnijs , sortibus , mortuis , & quibus futura praedicere , furta , thesaurosue absconditos common strare profitentur & coerceant Episcopi & eijciant : iu eos etiam qui eiusmodi diuinatores , coniectores , sortilegos , ariolos , &c. de re aliqua consuluerint , vel vt consulerentur , alicui autores fuerint , vel eis sidem habuerint , seuerè animaduertant . Concil . Mediolan . 1. part . 1. a Deo vel palam iubente , vel intus instigante . Riber . in Ion. c. 1. b 1. Sā . 10.18 , 19. Consultoria diuina fuit . Malder . de superstit . c. 7. dub 9. c Iosh 7.14 . Iussu Domini . Lauat . iustinctu peculiari factum . Caluin . in Iosh. c. 7. d Act. 1.14 , 15 , 24 , 26. Diuina inspirations factum . Panormit , ad decr . de sortileg . f Credibile est petitionum haue natam ex instinctu Dei. Muscul. in Genes . g Ergo parism solidè lunius ; Reieuentꝰ declarat non superstitiosa diuinatione , sed diuino instinctu motum vt hoc sibi signum prop neret . Et Zuingl . Patet pet●tionem serui suggestionem suisse spiritus Dei , Quomodo alicqui tam exactè peteret , quod Deus tam citò faceret ? Et Paraeus , Eleazaru● euentus à culpa liberat . h 1. Sam. 6.7 , 8. & 14 38. Ezec. 21. 19. Ion. 1.7 . e Genes . 24.12 , to 26. i 1. Sam. 14.6 . prophetico spiritu dixit , aut quod ita animus praesagiret . Vatabl. diuinitus intellexit , quo Deꝰ sermones eorum dirigeret . Mart. k Priuilegia singulor●̄s non pessunt legem facere communem . Hieron . in Ion. c. 1. & Beda in Act. c. 1. Exempla sunt hac singularia & praecellentia de quibus no● possunt certa regula praeseribi . Luther . & Paulus ab Ei●zen in Gen. 24. Peculiaria sunt ista , nee in exemplum trahenda : legibus viuendum est , non exemplis . Lauat . in I●sh . 7. Sanctorum facta heroica sunt supra regulam : nec à nobis in exempl● un trahi debent . Bart. Krakeuitz in Ion. 1. l 1. Sam. 14.41 . m 1. Sam. 6.7 . n Iona 1.7 . o Ezech. 21.19 . p Ester 3.7 . q Ezech. 21.23 , 24. r Iona 1.7 . s 1. Sam. 14.41 . t Ester 9.1 . u Vise Gl●ss . ad c. 24. q. 3. Martyrē ad 1. Sam. c. 6. & Paul. Palat. ad Ion. c. 1. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Apolog. Multa praedicuntur instinctu quodam impulso spiritu nescientiū Aug. de trinit . l. 4. c. 17. 2 Non sunt operis diuini conscij . Bern. de grat . & lib. arb . x Ioan. 11.51 . Aug. ibid. & contr . Faust. l. 16. c. 23. Et in Leuit. q. 49. Etiā per acerrimum hostem nescientē quid dixerit , insignem protulit prophet●ā . y Agunt quod vult Deus , sed non volunt quod v●lt Deus . Bern. de grat . & lib. arb . z Et agunt quod vult Deus , & volunt quod vult D●us . Bern. ibid. 3 Comes , non causa . 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 4.28 . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 2.23 . a Admiranda , non imitanda . Martyr in 1. Sam c 14. b Sortes diuinatoriae toto genere sunt i●●citae . Malder . de superstit . c. 7. dub . 9. Casetan . sum . Peucer . de diuinat . K●●kcu●tz in Ion. & alij . c Consultoriae equi ac diuinatoria illicitae . Malder ibid. Et Delr . mag . disq . tom . 2. l. 4. c. 3. q. 7. §. 4 Ordinariè illicitae . Io. Buscus ad Bles. epist. 30. d Vise supra Chap. 10. §. 9. e Leuit. 19.26 . f Deut. 18.9 , 10 , 11 , 12. g Moses M●im●●is scribit solitos Ám●rraeos foe●us ex viero recentes per fl●mmam transmittere , qua ratione à calam●tatibus liberati miri nod●bant : quam & superstitionem à nutricibus in Aegypto adhibitam se vidisse . Bodin . d●monoman . l. 3. c. 5. Qu●m & ●●rem infantes puerosque p●r ignemtraij●●endi aue● runcationis ac lustrationis ergô , ad sua vsque tempora permansisse testatur Theodoret . apud Glycam annal par . 2. ●it à Tartaris etiā vsurpari Lyra ad Deut. 18. Sic vulgata Deut. 18.10 . Qui lustret filium aut fi●iam suam , ducens per ignem . De bis lustrationibus Christianus in terd●ctis in Concil . sub Martino Papa apud Grat. c 26. q 5. exponunt Lyra , Wolfius , Strigel . & alij : sed & p●aerique illud 2. Chron. 33.6 . h Caluin . in Pentateuch . de pracep● . 1. Et Vatablus : Seà & Me●ter . ex Leuit. 18.21 . sic interpretatur loca ill● 2. Reg. 16.3 . & 21.6 . & 17.17 . & 2. Paralipom . 28.3 . & 33.6 . i Deut. 12.31 . k Psalm 106.37 , ●8 I●rem . 19 5. Ezech. 16.21 . & 20.16 , 31. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Septuagint . Deut. 18.10 . 1 Sam. 15.23 . & 28.8 . 2. King 17.17 . Num. 22.7 . Iosh. 13.22 . m Omn● genus diuinationis diabolicae interdicitur . Procop. in Octateuch . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 18.10 . Mica 5.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem Esai 2.6 . Ierem. 27.9 . & foemin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai 57.3 . à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● Reg. 21.6 . 2. Paral. 33.6 . & Leu. 19.26 . o Genen . ●ralatio . p Regia Biblia . q A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod tempus constitutum significat , qui horas & tempora computat . R. Aquiba . vt fac●unt Astrologi , qui huns diem inauspicatum , illum faust●m praedicant . Munst , ex Rabbin . praecept . neg . 53. & R. Achi●●as apud Pic●m contra Astrol . l. 1. & R. Salom● teste Liuel . Alij à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod nubem significat , qui ex vario ●ubiū si●u mot●ue futura praesagit . Aben-Ezra in Leuit. ex nubibus conijciens . Vatabl quod aerem nubium sedem exfider● inspectione superstit●●●è obser●ent . Lau in 2. Par. 33. Planetariis . Iun. Deut. 18. Alij denique à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod locum significat quod siderum stationes considerent . Caluin . ad Pentateuch . r A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod oculum significat praestigiatorem R Dauid ex communi Doctorum sententia . & Iun. in Leuit. 19. vel à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnubilare . A●euat . Nec desunt qui à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est respondere deducant , ( it●●●din d●mon●●an . l. 1. c. 6. ) sicut hari●lus quasi fariolus ab effatis dictus est . Liuel . apud Heidon pro Astrolog . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 18.10 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conijcere . Leu. 19 26. 2. Reg. 17.17 . & 21.6 . vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sortilegium Num. 23.23 . & 24.1 . t Coniector . ●●n . qui ex fort●itic futura diui●at . Detr●o mag . disq . iom . 1. l. 1. c. 2. Sor●ilegus . Peucer . de diuinat . & Bodin . daemonoman . l. 1. c. 6. qui tamen a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supputare , ineptè deducit . Nam quod Reg. Bibl. an Inchanter , idem est pla●è quod Charmer vers . 11. forsan quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serpentem significat , qui carmine magico vi●ciri creditur : sed ob callid it atem potius Gen. 3.1 . s●rpenshine dicitur , Mercer . Calu. ad Pentat . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Delr mag . disq . tom . 2. l. 4. c. 2. q. 7 § 3. & C●saub . ad Sp●rt . * Ester 3.7 . ●ecit . s●it . sortilegꝰ , Drus. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hier. in Ezech. y ● Zech. 21.19.20 . mis●●ns sagi●tas . Vulg. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theo●r . idyll 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schol. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . ● s●●domant . Vise Er●s . ●hil . 1. cent . 10 ●●ag . 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Artemidor de insomn . l. 2. Casaub. ad Spartian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●l● vbisup . Hinc Propert l 4. eleg . 8. Me qu●que per talos Venerem quarente secundos , Damnosi sempesub●●uere canes . 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per calcules . Cardan . de ●●r . ex Arte●io c. 91. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casaub. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Delrio & Peucer . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & G●●mantia . ●●●cer . & Delrio & Fr. Picus de praenot . l. 6. c. 3. & . Georg. Pictorius de mag . c. 8. & Iul. Sireniꝰ de fatol 9. c. 38. per figura● & characteres . R. Abraham . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de qua expon●nt illud Hosh. 4.12 . post Cyrillum Theophylact . post Hicronymum Montan. & Riber . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Peucer . & Delrio . & B●din . f Vt qui signa sibi praestituit , vt dicat , si eue●erit sic vel s●c , faciam , sin minus , non faciam . Munster , ex Rabb . ad praecept neg . 51. Latius R Dauid , quem vise in radic . & Fagius in Leuit. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 18.10 . Malac. 3.5 . & D●n 2.2 . qui & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 27.9 . & foem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 22.18 . quae & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Na●em 3.4 . a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Paral. 32.6 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Septuagint . mal●ficus , Vulg. veneficus . De quo genere Lucan . bell . Phars . lib. 6. Hora● . epod . lib. 5. Cardan . de variet . cap. 10 & alij . i Praestigiator . Iun. vbique . Mutantes aliquid naturale ad aspectum oculi . R. Abraham , & Dauid K. & Munst. praecept . neg . 55. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 7.11 . l. 2. Timoth. 3.8 . Iannis meminit & Plin. hist. nat . l. 30. c. 1. cui Mambrem adiungunt Talmudici , & vulgata . m Matth. 24.24.2 . Thess. 2.9 . Apoc. 13.13 , 14. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sept. Deut. 18.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai 47.9 , 12. o Psal. 58.6 . quod & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Eccles. 10.11 . & Ier. 8.17 . Frigidus in pratis cantando rumpitur anguis Virgil. Eclog. 8. Vipere as rumpo & verbis & carmine fauces . Ouid. metam . lib. 7. Serpentes ex●ral , i cantu cogique in poenam . Pliu. hist. nat . l. 8. c. 16. incantari contrabique Marsevum cantu , non pauci credunt . Ibid l. 28. c. 2. p Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amuleta , &c. qu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici Iunius antumat Esai 3.20 . r - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Homer . Odyss . T. vbi Autolyci filios Vlyssi , non Vlyssem , vt Plin. lib. 28. cap. 2. sanguinis profluuium carmine inhibuisse refer● . s Carmine extent contra ambusta , & varia morborum genera . Plin. l. 28. cap. 2. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophoel . Aiace . Incantationem negat esse medicinam Vlpian . Digest . l. 50. tit . 13. l. 1. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythonē requirens . Deuteron . 18 11. 1. Sam. 28.3 . 7 , 8 , 10. quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.16 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 18.11 . Leu. 19.31 . & 20.27 . à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est scire , quasi periti , rerumqus reconditarum scientia omnimoda instructi . Wolf. in 2. Reg. 21. nam quod de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ane , v● Pagnin . bestia , vt Mercer . garriunt K●mchi , & Talmudici at praecept . neg . 39. fabulae sunt purae pu●a . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , augurium , & ●●spicium . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quem oscines au●s faci●ban● . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●rus●●ina , exti●picium . Ex Hecat●i hist. Iud. Euseb. pr●par . Euang. l 9. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 18.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suid. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesych . vbi mortui di●inare videntur . Aug. deciui● . Deil. 7. c. 35. & quatota in mortnorum inquisitione versatur . Io. Sarub. poliet . l. 1. cap. 12. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Acherontem ● . Thespro●i●um . Herodet . lib. 5. quem vise s●● ▪ e Esai● . 19 . f 1. Sam. 2● . 8 , 11. Iude Homeritota 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : inde Appij nostri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iud● in vicinia nostra Auernilacus , vnde anim●●●citantur obscura vmbra , aperto ●●io Alti Acheront●● . Cicer. Tuscul. l. 1. & dediuin . l. 1. Sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyrius Max. serm . 26. g Ieuit. 19.31 . h 2. Cor. 6.14 , 15 , 16 , 17. & 7.1 . i Deut. 18.12 . k Deut. 18.14 . * Psalm . 97.10 . Amas illum ? debes odisse , quod odit . Aug. ibid. l Sacrilegae curiositatis vitium ; nefariae curi●sitatis ars . Aug. ci● . Deil. 10. cap. 9. haec omnia ( coniectura decept●ria humanis suspicionibus ab hominibus in stitutae ) plena sunt pestiferae curiositatis , cruciantis solic●tudinis , mortifera seruitutis . Idem de doctr . Christ. l. 2. c. 24. m Impietas est e● velle scir● quae pater in potestate sua posuit . Gerson de ●●ror . Mag. n Act. 1.7 . o Ioan. 21.22 . p Deut. 29.29 . q Galat. 4.4 . r Matth. 4.3 . s Contenti nos illis debemus esse , quae nobis Deus aperir● dignatus est : reliqua nec per sortes , nec per alias superstitios as artes viasue qualescunque inuestigare debemus . Lauat . in Prouerb . cap. 16. t Curiositatis illicitae rei . Krakeuitz in Ion. c. 1. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 19.19 . * Sic enim Dion . Chrysost. orat . 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Tertull. de idolol . In officium , in ministerium alienae idololatriae aliquas artes adhibuit curiositatis . x Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadam vocat damnatissimas artes . Syrꝰ & Arabs Magorū nomen expressit . Beza . Idem & Chrysost. in Act. hom . 41. & Theophylact . in Oecumen . & Beda & Caietan . &c. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog●nian . in adag . Pausan. lexic. rhetor . Suid. Hesych . & Andro●ydes Pythagoraeus ●pud Clement Alex. strom l. 5. qui & 6. magica vocabula fuisse asserit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et exp●sitionem subiung●t mysticam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z 1. Sam. 6.19 . 1 Num. 4.15 , 20. a Esai 7.12 , 13 , 14. b Esai 59.21 . & 30.21 . c Iohn 14.26 . & 16.13 . 1. Ioh. 2.27 . d Deut. 18.15 , 16. Ephes 4.11 , 12 , 13 , 14. Ierem. 3.15 . Hebr. 1.1 , 2. e Siqua nobis cognitu sunt necessaria , per spiritum pronunciabit . Tho. de sort . c. 4. Omnia nobis ad salutem necessaria Deu● per o● Prophetarum & Apostolorum , Filijque sui inprimis reuelauit . Lauat . in Prou. c. 16. f Superstitiosa instituta sunt molimina omnia artium magicarū . Aug. de doct . Chr. li. 2. c. 20. g Superstitiosū est quod causam habet nec naturalem , nec humanā , nec diuinam . Thom de sort . c. ● . Superstitio est quando quis ●e aliqua ad aliquid vtitur , ad quod virtus aut vis e●us naturalis extendi non potest . Ibid. Siest in ext● vis aliqua quae declaret futur● , necesse est cam ●utcū rerū natura esse coniunctā , aut cōfirmari quod ammodò numine de●rū vique diuina . Cic. de diuin . l. 2. h Rom. 4.11 . i Matth. 28.18 . Mark. 16.16 . * 1. Cor. 12.13 . Galat. 3.27 . k Psal. 104.15 . m Matth. 26.26 . 1. Cor. 11.23 , 24. n Exod. 12.3 , to 9. Leuit. 1. & 4 & 16.15 . 1. Cor. 5.7 . Coloss 2.17 . o Luk. 10.34 . p Iohn 9.6 . q Mark 7.23 , 35. * Agar●●um & Scammoniam sumere nulla lex vetat : superstitiosis applicaturis ac magicis precaminibus vti vetat Christiana pietas Erasm. ad Pseudeuang . r Di●ini dicuntur qui futura praenoscere profitentur , quasi sibi attribuentes , quod propriū est Dei. Thom. de sort . c. 2. Haec omnia vitio●a sunt , quia quod est Dei creaturis tribuitur . Martyr in 1. Sam. c. 14. s Esai 41.22 , 23. t Cùm futura pendent ex causis certis & necessarijs , non pertinent ad diuinationem interdictam : ita Solis , Lunaeque praeticuntur defecti● , &c. quae autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solent euenire , possunt ex causis probabilibus praeuideri , vt mors morbusue à medico . Contingentia verò quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur , & in vtramque paertem aequè propendent , non praeuidentur nisi à Deo solo . Martyr in 1. Sam. c. 14. u Quae praesentiri aut arte , autratione , aut vsu , aut coniectura possunt , ea non diuinis , sed peritis tribuenda . ita relinquitur , vt ea fortuita diuinari possint , qua nulla nec arte , nec sapientia praeuideri possunt . Cicer. de diuin l. 2. * Sors fidelibus prohibetur , ne sub specie diuinationis ad antiquos idololatriae cultus rediret . Gratian. c. 16. q. 2 . quia propter affiduitatem procliuis est lapsus in idololatriam , sicut à iuramento ad periurium . Gloss loam ibid. x Sortilegi & diuini sunt excommunicandi ● est enim genus quoddam culturae idolorum ex daemonum consultationibus futura praedicere . Sicut enim auarus quia cultu● Deo debitum numino impendit , idolorum cultor ab Apostolo nominatur Coloss. 3.5 . sic qui futura praestigijs quibus●ibet inuenire laeborant , diuinitatis iura creaturis attribuunt . Futura eni● praescire solius Dei est , Esai 41.22 , 23. Cultores verò idolarum à fidelium communione separandi s●nt , 1. Cor. 5.11 . Grat. c. 26.9.5 . y De buiusmodi futuris licet per modū consultationis diuinū requirere iudicium . Thom. de sort . c. 5. Si quis per sortium proiectionem diuinum requerat iudicium , non est secuntum se peccatum . Ibid. Non est peccat●m sortibus à Deo requirere cum reuerentia , quando inueniri nequit qu●m quaeris . Paul. Palat . in Ion. c. 1. z Cum non superest h umanum auxiliū , tunc ad diuinum per sortes recurrere licet . Gloss. ad Gr. c. 26. q. 2. Vbideest humanum , potest & debet absque temeritale diuinum auxilium etiam miraculosum expectari , v. g. misses sortibus . Gerson de pace consid . 4. * Cauendū tamen ne nimis citò ad sortes veniamus . Vtendum prius De● donis , spiritu , verbo , ratione : nee sortiendum nis● necossitas cogat . Neque verò periculum est ne Deum tentare videamur : is enimest qu● sortes dirigit . Martyrin 1. Sam. 10. a Deū tentare est de eius prouidentia , sapientia , voluntate periculū facere , idque cùm non est necesse : in quo ●●bus mod●● peccatur . Primum quia non est fides : deinde quia curiosèfit , cùm necess●● as nulla exposcat . Idem in 1. Sam. c. 14. b Rom. 14.23 . ide● rectè Origen , Vbi ex fide integra & oratione praemissa fo rs ducitur , ca quae voluntas Dei continet in occulto , s●rs hominibus declaration man●feslo . In Iosh. homil . 23. c Miserum est in necessitate viuere : sed in necessitate viuere necessitas nulla est . Senic , epist . 12. d In diuinatoria sorte non videtur praedicta necessitas occurrere . Thom. de sort . c. 5. e Hinc etiam in ipsa religione Deus tentatur , cùm sign : f●igitantur non ad salutem , sed ad experientiam . Aug. confess . l 10. c. 35. & de vera relig . c. 38. Quasi interpretatiuè D●ū tentat , qui aliquid perit vel facit ad nihil aliud vtile nise ad probandam Dei potestatem , vel bonitatem , vel cognitionem , &c. quandò ergò propter aliquā necessitatem seu vtilitatem committit se aliqu●s diuino auxilio in suis petitionibus vel factis , hoe non est Deū tentare : quando verò hoc agitur absque necessitate & v ilitate , bocest De. tentare . Thom. sum . par . 2. a 2 c.q. 97. a. 1. Esa● . 12 , 13 , 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Odyss o' , Et Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Psal. 78.17 , 18 , 19 , 20. h Exod. 17.1 , 2 , 7. * Deniq●e praefigitur ibi terminus diuinae omnipotentia ; praestituitur modus , quo quasi compe Ilatur operari diuinae sapientiae ; statuitur finis diuinae bonitati & clementiae . Nam quid aliud sonant traditiones ista , fiant illa & i●a , proueniet absque dubitatione effectꝰ quem querimus , s●quidem reuelau●rit Deus eis ipsi viderint . nos scimus quoniam reuelationes diuinae non tales sunt , necprohibet Dius credere , quod dignatur reuelare . Gerson de magic . error . part . 3. i Deuter. 18.10 . 2. King. 17.17 . & 21.6 . 1 Vnde ista diuinatio ? q●is inuenit fissumiecoris ? qui● cornicis cantum netauit ? quis sortes ? Cic de nat . De●r . l. 3. Medicine rationē video : diuinatio vnde oriatur non intelligo . Ibid. k Perniciosa & à Zabulo inuenta at s s●rtilega & magica . Concil . Ancyr . can . 1. Vanitas haec magicarum artium extraditione malorum angelorum , qui per deceptos homines alios decipere guotidiè gestiunt , vt perditionis sua faciant participes . Aug. de ci●it . Dei apud Grat. c. 24. q. 3. 2 Legatur Tertull. dec●ronamilit . & de Idolola●r . l Faci● contra sortilegos , magicos maledictos , &c. argumentum euidens apud omnes homines habentes bonum rationis iudiciam . Tu sortilege , qui promittis ista facere , aut hoc est per miraculum , aut per na●aram , aut per malam artem : non per miraculum , non per naturam ; ergò per malam artem . De mala autem arte nunquam boni quicquam proueniet . Gerson serm . coram Rege Franc. part . 3. consid . 3. Ille effectus , qui n●que à miraculo , neque à causa naturali fieri cognoscitur , vt à seductorij● damonijs proueni●t consequitur . Idem de error . Mag. part . 3. m Opiniones istae dequibusdam rebus humana praesumptione institutis ad cadem ille quasi quaedam cum d●mnibus pacta & conuenta referendae sunt . Aug. de dectr . Christ l. 2. c. 22. Omnes artes huiusmodi vel nugatoriae vel noxia superstitionis ex quadam pestifera societate hominum & daemonum quasi pacta infidelis & dolosae amisitiae constituta , Christiano penitus sugienda sunt & r●pudianda . Ibid. c. 23. Quae omnia tantis valent , qu●tum praesumptione animorum qu●se communi quadam lingua cum daemonibꝰ ( aedevata sunt . Ibid. c. 24. Per super stitiosas sortium inquisitiones vel quarumcunque diuinationum pacta societatis cum daemonibus conir●huntur , quam nulli Christiano licet habere . Thom. de sort . c. 5. ing●runt enim se his damones , vt diuinitatis praetextu homines in errerem inducant . Ibid. c. 4. Angelos malos in artibus magicis omnibusque superstitiosis obseruationibus , quae nec rationem naturalem nec miratulum verum habent , ex pacto note vel occulto non est dubium operari . Gerson astrolog . theolog . propos . 21. Inire pactum cum daemonibus tacitum vel expressum est idololairia vel idololatriae & apostasiae species . Et intendimus esse pactum implicitum in omni obseruatione superslitiosa , cuius effectus non debet à Deo vel à natura rationabiliter expectari . Id●m de error . mag . part . 2. n 1. Cor. 10.10 . o 1. Cor. 10.14 , 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22. p Amputari itaque & eradicari ab animo Christiano istiusmodi debent . August . de doctrina Christiana lib. 2. cap. 25. q Act. 26.18 . Col●ss 1.13 . r 2. Cor. 4.4 . D●us mundi huius Diabolus , qui & mundi huius Princeps . Ioan. 12.31 . & 14.30 . & 16.11 . Sic exponunt Tertull. contra Marc. l. 5. Aug. contr . Faust l. 21. c. 9. Ambros. & Primas . in not . Cyril . ad regin . & Schol. Grae. ex Cyril . quanquam de Deo vniuersitatis vero , quē & mundi Deum appellat Tertull . de resurr . carn . & cont . Marc. l. 1. intelligunt Irenaeus contra Valent. l. 3. c. 7. Aug. contra Faust. l. 21. c. 2. Chrysust . & Theophyl in 2. Co r. 4. s Mundus pro malis mandi amatoribus , sicut Ioan. 17 9 , 16. & 1. Ioan. 5.19 . Origen . in Rom. 3.6 . Aug ep . 8 & de diuers . 16. & alibisaepe . t Matth. 6.24 . 1. Cor. 10.21 . 2. Cor. 6.14 , 15 , 16 u G●nes 2.15 . Ephes. 6.12 . 1 2. Pet. 2.4 . Iude 6. x In Liturgia bapt . & nustra & v●ter● vt patet ex Cl●ment . constit . l. 7. c. 41 , 42. Dionys. Areop eccles . bier●r . cap. de bapt . Origen in Num homil . 12. Tertull. de spectac . deil●lol . & de coron . mil. Cyprian . de dupl . Martyr . Cyril . Hier . cat●ch . mystag . ● . B●sil . de Sp. Sa●ct . c. 11. & 27. Ambros . de sacram . l. 1. ca. 2. & li. 2. ca 7. Chrysost. ad popul . Antioch . homil . 21. Hier nym . in Amos c. 6. Aug de symb . l. 1. c. 1. & de peccat . mer. & rem . l. 1. c. 34. 2 Autor horum & dispensator diabolꝰ . Feucer . de diuin . y Amos 3.6 . Lament . 3.37 , 38. Esai 45.7 . 2. Sam. 12.11 . 1 King 11.14 , 23. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3 Iam. 1.2 , 12. & 5.11 . 1. Pet. 1.7 . & 4 12. Heb. 11.36 . 4 Psal. 1 19 75. Ierem . 30.14 , 15. Lament . 3.39 , 42. a Flectere 〈◊〉 nequeo superos , Acherontamouebo . Virgil . Aen 7. b 1. Pet. 4.5 . Psal. 9.18 . c 1. Cor. 4.5 . Eccles. 12.14 . d Luk 18.7 , 8. 2. Thess. 1.6 . e Act. 17.31 . Rom. 2.16 . f Exod 22.18 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Vise apud Munsterum ad praecept . ●eg . 198. & Iun. in not . h. l. i Hi●c illud in Pirke Aboth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quo plus mulierū , to plus magorum . Et Quintil. in de●lamat . Latrociniis in vi●o facilius , v●nesicium in faemina ●●edam . Sed & Plin. hist. nat . l. 25. c. I. In veneficio faeminarum scientiam praeu●l●re tra●●tae persuasio . Et Bodin . contra Wierum ; Quinquagen● sagae reperiuntur vnius viri loco . k 1. Pet. 3.5 . l Leuit. cap. 20. m Vers. 2 , 3. n Vers. 10. o Vers. 11 , 12 , 14 , 17 , to 22. p Vers. 13. q Vers. 15 , 16. s Quale delictum sit iam intellige , cuius cuhibition●m post idololatri●m ordina uit . Nihil secundum longinquat à primo . Nihil tam proximum primo quàm secundum . Quod fit ex primo aliud quodammodò primum est : itaque idololatri● adfine est . Etiam sorte ●cniungetur ti , sicut & serie● Etiam damnatione co●aerebit illi , fieut & dispositione . Tertull●an . de pudicitia . t De loco medum , de ordine statum , de confinio delicti cuiusqu● meritum dignoseas . Est & malidignitas , quod in summo aut medio pessim●um collocatur . Pompaem quandā atque suggestum aspicio maechiae , hinc ducatum idololatriae antecedentis , hinc comitatum homicidij insequentis inter du●● apices facimorum ●minentiss●mos dignae consedi● ; & per medium corum quasi v●● a●te●● l●cum pari crimini● autoritate compl●uit . Idem ibid. u Onerauit maechiam quam homicidi● ( magiā quam m●chiae ) anteponit . Idem ibid. Et prout i●e de maecho , Idololatrae successor , homicidae antecessor , vtriusque collega : Ita de Mago disere licet , Idolol . s●c● . maechi ant●c . vtr . collega . r Vers. 6. s Vers. 27. * Vise Cic. d● oratore l. 2. Quintil. instit . or●t . l. 5. ● . 12. & R●● . dialect . l. 2. c. 19. x Leuit. 20.27 . y Caedis eorum causa est in ipsis . Iun. Mort● digni , qui à mort● covantur scientiam ●●tnari . Io. Sarisb . l. 2. c. 27. z Leuit. 20.6 . 2 Ira●●●faci●● , I●● . a Deut. 32.10 . Psal. 27.9 . b Psal. 34.16 . c Rom. 13.4 . d Et his & in futuro saeculo à sanctorum consortio ●xcludetur . Ium . ad Gen 17.14 . e Leuit. 20.4 , 5. f Exod. 20.7 . Prou. 19.5 , 9. g Multa ad terrorem constat esse emissa . Giral . Cam●r topogr . Hib. d. 3. c. 31. h Deut. 32.47 . Non sunt vanae minae dominicae . Polan . in Mal. c. ● . i Deut. 18.13 , 9. k 1 King. 18.21 . l 2. Cor. 6.15 . m Deut. 18.14 . n Vers. 9 , 10 , 11. o Vers. 12. p Leuit. 18.28 . q Deut. 18.14 , 12. r Rom 2.14 , 15 , 12. s 2 King. 1.2 , to 7. t 1. Chron. 10.13 , 14. u 1. Sam. 15.23 . * 1. Sam 28.8 , 14. x 1. Sam. 28.5 . y 1. Sam. 28.6 . z 1. Chron. 10.14 . 1 1. Sam. 28 . 1● . a 1. Sam. 28.14 . b Samuel is imago . Aug. de doctrina Christ. lib. 2 ca. 23. phantasma . Tertull. de animac . 57. & Hier. in Matt. c. 6. non ipse Samuel . Cyril . de adorat . in spir . & ver . Procop . in Octateuch . Aug. quaest . vet . & nou . Test. 27. Philastr . de haeres c. 26. Raban . de mag . praestig . Grat. c. 26. q. 5. Ioan. Sarub. policr . l. 2 ● . 26. See H. L. Howard of blinde prophecies . c 2 King. 17.17 . d V●rs . 17 , 18. e 2. King. 23.26 , 27. & 24 3. f 2. King. 21.6 . g 2 King. 24.4 . h 2. King. 21.16 . i 2. King. 21.6 , 11 , 1● , 13 , 14. k Iudg. 16.5 . l Exod. ●2 . 18 . with 21.12 . m Deut. 22.28 , 29 n Leuit. 20.6 . o Es●i 26.11 . * Ipsius Solis radio scriptum putes : ita cl●ret . vti Tertull. de resurr . carnis . p Esai 63.17 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 1 Timoth. 1.15 . s Act. 3.17 . t Ignorantia excusat à tanto non à toto . Thom. sum . par . 1● 2 ae . q. 76. art . 3 , 4. releuat quidem ●●●am , sed non absorbet culpam . Gloss. ad Grat. d. 82. &c. 23. q. 2. u Ignorantia iuri● neminem excusat . Cod. Iust. lib. 1. tit . 21. leg . 2. Et Gless . ad Grat. d. 38. &c. 1. q. 1. * Act. 2.23 . x 1. Timoth. 1.15 . primus p●ccatorum . y Sicut in eis , qui vt liberius peccent , libenter ignorant . Ber● . de bon . deser . 2. Pet. 3.5 . z Ignorantia aliquandò est causa peccati ; aliquand ò non est causa , sed tantúm comes peccati . Est causa , quandò non f●cr●t , nis● ignoraretur : est comes tantùm , quando peccaretur , etiamsi sciratur : & haec à peccato nunquam excusat . No●ar . enchirid . c. 23 §. 46 , imò cùm est directè voluntaria & affectata , auget percatum . Thom. sum . par . 1 ● 2● . q. 76. ● . 4 . a Sequitur ne vltra id esse velis , ( id facias ) quod si prius scisses , non fuiss●s . ( fecisses ) Ter●ull . apolog . b Subuers● sunt & à diabolo captini tenentur , qui relicto creatore suo à diabolo per sortilegia quaerunt suffragia . Concil . Aucyr . can . 1. c 2. Tim 2.26 . d Iob 18.9 . e Pass●r á pede vnico solo deten●us in laqueo , in e●i●us ●●anet & perit ; nec pede capto prosunt al● . Non hoc q●aeritur quo modo captus fueris , sed quod captus fis . Chrysost. in Act homil . 29. f Iam. 4 14. Luk. 12.47 . g Deus dicit , homicida est : & tu ad illum tanquam ad medicū curris . Dominus dicit , homicida est ; illi dicunt , morbos sanat . Tu maleficia qui recipis , istorum potius quàm Christi verbis fidem habendam censes . Chrysost. cont Iud. l. 5. h Iohn 8.44 . i Iohn 8.44 . k A seauctoribus fallacibus , à patre mendacij , ab hoste crudelissemo , quid boni , quid veri , quid commodi sp●res , tu videru . Gerson de error . mag . part . 3. Non magis bonum potest facere , quàm glacies calefacere . Fatuus est qui confid●t . Semper v●itur falsae so●ieta●● ludo . Qui plus eum honorat & frequentat , pe●us demum rep●rtat . Idem sorm . coram rege consid . 3. l 1. King 3 37. m Qui sine saluatore salutem vult habere , & sine vera sapientia astimat se prudentem periposse ; non sanus , sed aeger , non prudens , sed stultus in aegritudine assidua laborabit , & in coecitate noxiae stulius & demens permanebit . Omnis itaque inquisitio atque omnis curatio q●ae à diuinis & m●gic● artibus expetitur , merspotiꝰ dicenda est quàm vita : & qui ea sectantur , A se non correxeriut , aeternam perditionem tendu●t . Aug. de ciuit . Dei apud Grat. c. ●4 . q. 3. n Porcos data potesta●●●●cauit , homines itidem , si potestas daretur , necaturus . Chrysost. contr . Lud. l. 5. o Si sanare visus fuerit , corpus sauat , vt animam cecidal . Idem ibid. p Daemones e●si sa●arent , D●o irato sanarent : corpora sanarent , vt necaerent animas , &c. odienda autē prorsu● corporalis valetudo quae animae pregio & morte venderetur . Gersom de ertor . mag . part . 3. q Matth. 6.25 . r Iob 2.16 . * Matth. 16.26 . s Ne perdas tunicam , consulis mathematicum . quanto melius petiret tunica tua , quàm aniraae t●a ? Aug. in Psal. 91. t Matth. 5.40 . u Matth. 5.29 , 30. & 18.8 , 9. * Deut. 18.13 . x Rom. 12.2 . y Deut. 29 29. z Rom. 6.13 . 1 1. Iohn 36. 2 Matth 7.13.14 . a In magicis artibus & sortilegijs sancta multa & honesta frequenter ebseruantur . Gerson astrol . theol . propos . 21. b B. King on Ion. lect . 9. c Hi qui de paginis Euangeli●is sortes legunt ; ets● optand●m est , vt id potius faciant , q●am ad daemonia consulenda concurrant . Aug. epist. 119. d Gregorius Turon . Tetricus Ar●er● . Petrus ●iesens . & alij . e Vise ca. 10 §. 10. f Tamen ista mihi displicet consuetudo , ad negotia secularia , & ad vitae huius vanitatē diuina cracula v●lle conuertere . Aug. epist. 119. g Grat. c. 24. q. 3. &c. 26. q. 1. Vise sup . cap. 10. §. 10. & cap. 5. §. 3. c●ut . 6. h Matth 4.6 . i 1. Cor. 10.21 . k Sed multa in huiusn . odi est sanctitas . Men●tur sibi planè iniquitas : quasi viz reram optimarum sanctissimarunique non esse possit abusus , quarum nequi rille & flagui● s●orest quàm aliarum . Gerson de error . mag . part . 3. Tanto pei●r est supersliti● , quanto plura miscentur bona : quoniam vnde deberet honsrati Dominus , houoratur Diabolus . Idem astrol . the : l. propos . 21. l Qui sortes mittunt , per visibilium rerum coni●cturas latentia saepe deprehendunt . Greg. M. in 1. R●g . l. 5. Frequenter euenit rerū prodigia certos exitus obti●ere . Pe●r . Bles. ep . 65. m Ion. 1.7 . n 1. Sam. 14.44 . o 1. Sam. 6. p Ezech. 21.21 , 22 , 23. * Vera quisque sedulò notat , falsa nemo coarguit . Diodor Sicul. l. 32. de Euno . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Aristot. de diuin . per ins●m . 1 Sicut & Diagoras apud Cicer. do nat . Deor. l. 3 Nusquam esse pictos qui nausragiū fecerant , in marique perierant . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dio hisior . l. 52. s Ezech. 21.21 , 22 , 23. t Est. 3.7 . & 9.1 , 2. u At nonnunquam tamen veritatē vel auspicia vel oracula tetigere . Quanquā in●er multa mendacia videri posfit indusiriam casus imitatus . Minut. in Octau . Perspicuumest multa vera euadere . Quid quod muliò plura falsa ? Nonne ipsa varietas qu● est propri● fortunae , fortunam esse causam , non naturam docet ? Cicer. de diuin . l. 2. 1 Mira prorsus & miserabilis humanae coecitatis insama : quoniam in hac re decem aut crebri●ra mendacia per vnā , casuali●er si obisgerit , v●ritat m ●xcusat , vbi milie in alia mater●a veritates pro vnico mēdacio comperto despiceret . Gerson de error mag . part . 3. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qu ●lis vita , finis ita Sic Saul , Ahab , Balaam , Iuias alij innumeri . Vade Aug. de disc . Christ. Non potest malè mori qui benè vixerit ; & vix benè moritur , qui malè vixit . y Luk. 23.40 . z Some thinke he was conuerted ere he came to the Crosse. That he was baptized befo rt , Augustine seemes to suppose ; retract . l. 1. c. 26. & l. 2. c. 551 & deanimae ●rig . l. ● . c. 9. That Matth. 26.44 . The Theeues , may be expounded , one of them : as the like phrase is Gen. 23.6 . Iudg. 12.7 . 2 Chron. 24 ●5 . Psal. 1.3 . Ion. 1.5 . Zech. 9.9 . Ioan. 6.45 . So expound it Ambros super Luc. l. 10. & August . de consens . Euang l. 3. c. 16. 2 Vnus , ne quis disperare● ; vnicus , ne quis praesumeret . Aug. 3 Tantam ad credendum prohibita , noxia & vana libidinem in tam modica credendorum fide quis non mirabi●ur ? G●rson de error . mag part . 3. a Exitus acta probat : careat suce●ssibus opto , Quisquis ab euentus facta notanda putat . Ouid. e●ist . 2. Est omninò iniquum , sed vsu receptum , quod bon●sta consilia vel turpia , prout malè , aut pr●sperè cedunt , ita vel probantur vel reprehenduntur . ●lin . epist. 22. lib. 5. b Psal. 10.5 . & 73.3 . c Hab. 1.13 , 14 , 15. Dan. 7.21 . & 11.23 . Apoc. ●1 . 7 . & 13.7 . d Ecclesiae status armis non aestimatur . Bern. ep . 176. e Iudg. 20.21 , 25. * Nonne intelligis eadem rati●ne vti posse & aruspic●s , & fulguratores , & interpre●es ostentorum , & augures , & sortilegos , & Chaldaeos ; quorum generum nullū est , ex quo non aliquid , sicut pradictum est , e●aserit ? Cic. de diuin . l. 2. Et ibid. Non hostiarum casum confirmas sortiū simili●udine , sed infirmas sortes collatione hostiarum . f Vetꝰ illud Catonis admodum sci●ū , qui mirars se aiebat , quò● non rideret aeruspex aruspicē cùm vidisset . Cic. de diuin . l. 2. g Haec viritim sapie●tissimi cuiusque restui● fides : ●n vniuersum verò omnibus horis credit vita nec sentit . Plin hist. nat . l. 28. c. 2. Vise & Valer. Max.l. 1. c. 6. h Nam istos , qui linguā auiū intelligunt , Plusque ex ali●no iecore sapiunt quàm ex suo , Magis audiendum quam auscultandū censco . Pacu●ius Chryse . i Non habeo denique nau●i Marsum augurem , Non vicanos aruspices , ●on de circo astrologos ; Non Isi●cos coniectores , non interpretes somniûm Non enim sunt ij aut scientia aut arte diuini ; Sed superstiti●si va●●s , imprudentesque arioli ; Aut inertes , aut insani , aut quibas egestas imperat . Qui jibi s●nutam ●●n sap●unt , alterin ō strant viam Quibus diuitias p●llicentur , ab bis dracl●mum ipsi petunt . De eis diuitijs sibi deducant drachmam , reddant caetera . Ennius apud Cic●r . de diuin . l. 1. k Ez●ch . 21.19 , 20 , 21. l La omnia approba●tibus 830. annorum euentibus . Plin. hist. nat . l. 28. c. 2. m Visē Zuingl . Iun. Par. ali●s sup . cap. 11. § 1. n 1. Sam 6.12 . o 1. Sam. 28.19 . p Argumentis & rationibus oportet quare q●icquam ita sit docere , non euentis . Cicer. de diuin . lib. 2. q L.H. H● ward of blinde prophecies . t Nu● viribus sortium . r Hieronym . super Ion. ● . 1 . s B●da in Act. 1. & alij . u Elumb● ac vanū est ab euentu argumentum : est enim à non causa vt à causa . Martyr in 1 Sam.c. 14. x Sacerdotes Papisti●i ambarualia sua ●b●unt . Si sequatur vb●rtas agror●m , non debemus put●re D●um ill●s audisse , sed re●petua bonitate sua vsum esse . Martyr in 1. S●m . cap. 14. y Ambarualis hostia , quae rei diuinae causa circum arua ●ucitur ab ●ijs qui pro frugibus faciunt . Pauli F●stus . z Fer●el . in method . med . a Quota quaeque res euenit praedicta abistis ? aut s● euenit quippiam , quid afferri potest , cur non casu id eneuerit ? Cicer. de diuin . l. 2. Casu quaedam si● eueniunt , quae à di●●nantibus dicta sunt . Ibid. Non arte , sed ( forte , potius quàm quod ille senex ) sorte vera dicunt : apud Aug. conf●ss l. 7. c 6 Et lo Weidner . apud Keplerum de non stell . s●rp . par . 2. ● . 30 . V●ral●qui casu mendacia mille locutos . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hera . lit . epist 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Benè qui conijci t , va●ēhune perhibebo op●im●m . Cicer. de diuin . l. 2. d Imp●è tamen , quod ad numen diuinum Tyrius Max. serm . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 licèt de Dijs Ethnicis verè dictum . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. de diuin per insom . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●on Chrysost. ●rat . 26. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●ist . ibid. Acc●di● ( enim saep ) casu quod non casus videa●●r . Pli● . epist. 33. l. 6 . h Quis est qui totum diem iaculan● non aliquaud . collimet ? to●as n●ctes somniamus , n●que vlla est ferè qua non dormiam●● . & miramur aliquando i● quod s●mniamus euadere ? Cie . de diuin . l. 2. i Quid est tam in ▪ certum q●àm talorum iactus ? tamen nemo est quin saepe iactaus venereum ia●iat aliquando , nonnunquam e●iā i●erum ac tertium . Numigitar , vt iuepti , V●n●ru id impulsu fieri mal●mꝰ quàm casu ? Ci●er . ibid. k Aug. de G●● . ad lit l. 1● . c. 22. l Aut figmenta mendacium hominum , aut portenta fallacium Daemonum , Aug. de vnit . Eccles. c . 16. m In Sacramento apparet caro interdum humana procuratione , interdum diabolica operatione . Alex. de Ales sum . part . 4. q. 53. m. 4. a. 3. sol . 2. * Ars casum simulat . Ouid. artu l. 3. n Aliquando in Ecclesia fit maxima deceptio in miraculis fictis à sacerdotibus , vel eis adhaerentibus propter lucrum . Lyra in Dan. c. 14. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythiam à Philippo corruptam querebatur Demosthenes . Cicer. de diuin . l. 2. & Aesthin . contra Cres●ph . & Minut. Octau . p Sic Agesilaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nialus Victimae iecin●ri clanculis inscripsit , teste Plut. in ap●p●th . q Pausan. in Mess●nia● . & Apollodor . bibliothec . l. 2. r Te●tuumfratr●̄ , non , Temonem sacerdonem , vtisalsus est Aretius in problem . part . 1. loc . 67 §. 6. s Pausan. in Messen . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hine Pausaniam secutus Plautꝰ Casina act . 2. sc. 6. Ptinam tua quidem , s●cut Herculis praedicant , Quondam prognatis in sortiendo sors delicuerit . Vise Victor . var. ●ect . l. 25. c. 15. * Apollodor . bibl . l. 2. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A - pollod . l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Poly●n . stratag . l. 1. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyan . & Apollod . quibus consentiens Sophocles in Aiace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hinc & Horat. carm . l. 2. od . 3. Versatur vru●● seriu● ocyus Sor● exitu●● , & nos in eternum Exilium impositura cymba . Vise Brodae . misce● . lib. 3. cap. 26. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyaen . s●rat . l. 1. vt rectè legit Casaub . 1 B●pt . P●r●amag . na●ur . l. 20 c. 8. argillace is globulis suspector●● no●●na schedul●● inscripta conglu●inant , & in aqu●m mergunt : minus curi●●è ●b●olut● citius reserantur , & aquae innatant . a Imaginati●nis vim●ss● maximam , & quo●d co-pus im●ginantis plurimum posse , d●cent Picus Mirand . de imaginat . Marsil . Fi●n . de Theolog. Platon . l. 13. Anton . Mirand . de sing cert . l 29. Toslat . in Gen. c. 30. v. 39. & P●rer . ●●id Mich. M●dina de●r●cta side lib. 2. Vair . de fascin . l. 2. c. 3. Delri● mag . disq tom . 1. l. 1. c. 3. q. 3. 2 Sanare ●icunt●r superstiticsa illa per inmutationem virtutis imaginatiuae . Gerson de error . mag . b Verum caue● medicus , ne vole●do sanare corpus alirnum , meni●nd● disipi●ns i●●erficiat serpsum . Idem ibid. c Io. Ba●t . Porta mag nat l. 20. c. 8. d Ex Aetite lapide . e Certè vim imaginali●am plurimum tum prod●sse tum obesse sanita●is regiminiqus nescia● ? vnde illud vulgatum , Imaginatio fa●it casum . Gersen d● error . mag . Vis● Cardan . de subtil . l. 19. & de variet . c. 44. f Si quando ●●unt miracula hominibꝰ ad imagin●●c●nflue●tibus , non haec virtute imaginum fiunt , s●d nonnunq●am operatione daemonum ad fallendum inordinatos cultores , Deo permittente , exigente talium infidelitate . Gabr. Bi●l super can . Mis. lect . 49. g Fraus & opera daemonum est quod praedicta multa eue●ant . Gregor . Nyll de fato . Cùm a●●rologi mirabiliter multa vera respondent , occulto fit instinctu spirituum non bonorum . Aug de ciuit . Deil. 5. c. 7. Ifti impurispiritus substatuis & imaginitus consceratis delitesc●nt , & afflatu suo autoritatem quasi praesentis numinis consequ●●tur , dum inspirantur interim vatibus , dum fanis immorantur , dum non nunquā extorū filras animant , auium volatꝰ gubernant , s●rtes regunt , oracula efficiunt , ( forsa● , effuliunt ) fal●is pluribꝰ innoluta . Minut. F●●lix Octauio . h Perhos ( Daemones ) vt Plato in Symposio autumat , cuncta denunciata & magorum varia miracula , omnesque praesagiorum species reguntur : ●orum quippe de numero praediti curant singula corum , proinde vt est cuiquetributa prouincia , vel s●m●ijs corfi●mandis , vel extis fissiculandis , vel praepetibus gubern●ndis , vel oscinibus erudie●dis , vel vatibus inspirandis , vel fulminibus iaculandis , vel nu●ibus co●uscandis , caeterisque adeò per quae futura dinoscimus . Apuleius de Deo Socrat. k Iob 1.6 . & 2.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sept. qui & sic dicti Iob 38.7 . quod obseruarun● Orige● in Iob 38. Basil. Sel. S●rm . 1 & Iun. in Protoctis . Nam quod Cl●●ysostom . in G●● . homil . 23. Angelos nusquam Deifilios dictos : falsi liquidò arguitur . Vise Drus miscol . l. 1. c. 12. Couti●● Aug locu● . l. 5. Non facilè A●g●los filios Dei dictos in Scripturareperies . m Omnis spiritus ales est , hoc angeli & daemones ● tot●●● orbus ill●● locꝰ vuus est : quid vbiquegeratur , tamfacil● sciunt , quàm enunciant Diuinit ascreditur velocit●s , quia substantia ignoratur . Sic & autores int●●dum videri valant corū quae annunciant : & sunt pla●è malorū nonnunquam , box●rū autem nunquam . Tertull. in apolog . n Daemon●s alicub● longè iam facta quod nunciant , quae post aliquot dies vera esse firmen●ur , non est mirandū . Possunt enimhoc officere non solum acrimonia cernendi etiam corporali incomparabiliter prae●tantior● quàm nostra est . sed etiam ipsorū corporū longè vtique subtiliorū mira velocitat● . Aug. de Gen. ad lit . l. 12. c. 17. Acrimonia sensus , & celeritate motus multo ant● cognita pr●muciau● , vel nuncia●t , quae ho●●ines prae sensus terreni tarditate mirentur . Idem de diuinat . d●m . c 3. o Aug. de Gen. a●● lit.l. 12. c. 17. p Ei●s●●li pr●d●ctio non est prophetia : sed tanquam so excabitor è specula quam venientē vid●t , turmam mox ads●re pradicat . Martyr in 1. Sam. c. 28. q Iohn 13 2. r Iob 1.12 , 15 , 17. s Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant , nos criminatorem vocemꝰ , quòd crimìna in quae ipse allicit , ad Deu●deferat . Lactant . instit . l. 2. c 9. Ipse enim nos , vt pessemus , instigat ; ipse nos , vbi peccauerimus , accusat . Origen . in Leuit. homil . 3. t Saepe illos , vbi peccauerunt prodit , quos in maleficium illexit . Delrio mag . disq . tom . 1. l. 2. q. 12. n. 10. u Gen. 3.1 . 2. Cor. 2.11 . & 11.3 , 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quas● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à peritia & scientia . Plato in Cratyl . Lactant . inflit . l. 2. c. 15. Capel . in ●●pt . philol . Chalcid in Tim● . Plat. Zephyr in Tertull. ●pol . & alij Ineptū est enim quod à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebr. Io. Bodin . in daemonol . deducit : sicut & quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod sanguine gaudeant dictos vult Lasocius de rebꝰ Mosco . x Saepe quae naturalibꝰ signi● futura praenoscunt , quae signa in hominum sensus venire non possunt , ante praedicunt : neque tamen qui● praeuidet medicus , quod non praeuidet eius artis ignarus , id●ò iam diuiu●● habendꝰ est . Quid autem mirum , s● quemadmodū ille incorporis humani vel perturbata vel modificata temp●rie seu bona● seu malas futuras praeuidet valetudines , sic Demon in aeri● affection● atque ordinatione sibi nota● , nobis igno●as futuras praeuidet tempestates ? &c. Aug. de diuin . dam. c. 5. y Accessit daemonibus per tam longum t●mpus rerum longè maior experientia : hinc & multa futura praedicunt , mira fa●iunt . Aug. de diuin . daem . c ● . Diuturna rerum experientia q●emadmodū praenoscant atque praenuncient m●lta , didiceru●t , sicut sones p●ura exp●ti , &c. Idem ibid. c. 4. & de ciuit . Dei l. 9. c. 22. z Gen. 3.1 . 2. Cor. 11 3. 1 Ap●c . 12 9. 2 1. Sam. 28 ▪ 15 , 16 , 19 , 5 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . G●●gor . Nyss. a Dei dispositiones saepe praesen●iunt , cui●s ministri fuerunt . Lacta ●t instit . l. 2. c. 17. diuinis enim saepe intersunt consilijs , ●ùm ad imp●rata facien●a vocentur . Iob 1.6 . Martyr in 1. Samuel cap 28. b Ai●quando & quae an diunt ab Angelis , praenunciant hominibus . A●gust . ad Simpl. l. 2 q 3. c Dispositi n●s etiam Del & nunc prophetis concionantibꝰ excerpunt , & nunc l●ctionibꝰ resonantibus carpunt : ita & hin●●umentes quasdam temporum sor●es , aemulant●r diuinitatem , dum furantur diuination●m . Tertull. apol●g . d Ephes 3.10 . e 2. Sam. 18.24 , 25. f 1. Sam. 28.17 ▪ illa dicit , quae saepe ex Samuele audierat . Procop. in 1. Reg. c. 28. g Cur non potuit daemon praedicero , quod per prophetas ●ibi praenos●eret imminere ? Aug. de diuin . daem . c. 7. Ex prophetarum praedictionibus praenoscere & Hermeti praedicere potuit . Id. de ciuit . Dei l. 8● c. 23. h Plaerumque praenunctant , quae ipsi facturi sunt . August . de diuin . daem . c 5. i Aut missi à Deo , aut permissi . Idem . k Accipiunt saepe potestatem & morbos immittere , & aerem ipsum vitiando morbidum reddere , & peruersis terrenorū amatoribus malefacta suadere , de quorum moribus certi sunt , quod sint eis talia suaedentibꝰ consensuri . Augustin , de diuin . d●mon . cap. 5. Iob 1.12 , 15 , 17 , 19. & 2.6 , 7. l Dispositiones suas aliquando praen●nciant . Augustin . de ciuitat● Dei lib. 9. cap. 22. m Laedunt primò ; de●inc remedia praecipiunt ad miraculum noua siue contraria . Postquam ●efinunt laedere , & curasse dicuntur . Tertullianus apologetico . Prodesse putantur , cùm nocere desinunt , qui nihil aliud possunt , quàm nocere . L●●ctant . instit . lib. 2. cap. 16. n Cùm finem sibi praestitutum propè adesse vident , promittunt nolle se saeuire longius , si hoc v●l illud fiat . Martyr in 1. Sam. cap. 28. o Omnipotens iustusque Deus & bonis vtitur ad opera congrua , & malis ad opera dign● , August . ad Simplic . l. 2. q. 6. p Diabolꝰ Dei car●ifex est . Martyr in 1. Sam. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sera num . vindict . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synes . Epist . 57. q 1. King. 22.22 . r R. Ioanan in Talmud ex sententia R. Rabina & R. Popa . s Psalm . 78.49 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malignos angelos , i. occultos aer●os spiritus . Aug. ●n I sh. q. 24. & in Psalm . 104. & alij plaerique . t Nuncios malorū , i. Mosen & Aar●n . Iun. u Malos per bon●● bonos per malos· Merlin . in Iob c. 1· * 1 Sa. 16.14 , 15. x Iustè quaeritur , si Domini , cur malꝰ si malꝰ , cur Domini dicitur ? Sed 〈◊〉 verbis comprehensa est potestas iusta ind ab●lo & voluntas iniusta : idem enim ipse & spiritꝰ maiꝰ per nequissimā voluntatē , & spiritꝰ domini , per acceptā iustissimā potestatē . Greg. M. mor l. 18. c. 2. vnꝰ idemque ; & spiritꝰ domini , & malꝰ : domini per licentiā potestatis iustae , malꝰ per desideriū voluntatis iniusta . Ibid. l. 2. c. 10. Malus ob vitiū , Dei ob ministeriū . Aug. de mirab . l 2. c. 10. Spiritꝰ malus Domini vers . 15. i Sp malignꝰ à Domino , vt vers . 14. Eucher . in 1. Reg c. 16. y Possunt praedicere , quae D●us illis , vt saepe fit imperat facienda . Martyr in 1. Sam 28. z 1. Sam. 28.19 . 1 Ita hîc praedicat Saulo postridie moriendum , qui in mancipio & peculio Diabo●i iam erat . Martyr ibid. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin . quaest . orthod . q. 146. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. b In praedictionibus suis daemones quandoque falluntur , cùm causis naturalibꝰ aliqua , vt medici , nautae , agricolae , sed acutiùs longè , praenoscunt , quae ex dispositione aliqua ipsis ignota ex improuiso mutantur , &c. Aug. de diuin . daem . c 6. c Matth. 8.26 . d Falluntur etiam , quia cùm dispositiones suas praenunciant , ex improuiso desuper a●iquid iubetur , quod eorum consilia cuncta perturbet . Aug. ibid. e Ierem 18.7 , 8 , 9 , 10. f Esai 38.1 , 5. g I●na 3.4 , 10. h Gen. 22.2 , 12. i Velut si quid disponant homines potes●●tibus subditi , quod non prohibitur●● suos praeposit●s arbitrantur , idque factur●s se promittant : at illirepente prohibeant . Aug. vbi sup . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . V●itur his Dominus vel ad damnationem , vel ad em●ndationem , vel ad probationem . Aug. ad Simplic l. 2. q. 1. ad vindictam malorum , ad disciplinam bonorum . Ibid. l D●ut . 13.1 , 2 , 3. Obijciunt nobis saepe euenire quae sortes diuinatoriae praedicunt . Respondeo quod Dominus de pseudopropheta &c. La●at . in Prou. 16. Ab hoc fornicationis genere Scriptura non sic deterruit ●nimam , vt propterea talia negaret esse sectanda , quia falsa dicuntur à professoribus eorū ; sed etiamsi dixerint , ●vobis , inquit , & ita euenerit , ne ●●edatis eis . Aug. de doctr . Christ. l. 2. c. 23. m Permittit ista Diabolo Deus ad probandos Christisnos . Aug. de temp . serm . 241. Etiamsi praestiterit , nec praesta●ti credideris . Permisit Deus hoc posse , non vt animū tuū nosset , sed vt ●●bi probationis occasionē praeberet , vtrum verè Deū diligere● . Est autem amantis , etiamsi exanimes ad vitā reuocet , qui ab amato conatur abstrahere , nequaquā tamē ab amato de●icere . Chrys. cant . I●d l. 2. n 2. Thess. 2.9 , 10 , 11 , 12. Fiunt ad imagines miraculae nonnunquam operatione daemonū ad fallendū in●rdinatos cultores , D●o permittente , exigente talium infidelitate . Gabr. Biel in Caenon miss . lect . 49. Punit Deꝰ h●c modo hominum superstitionē , vt multa euenire patiaetur . Lauat in Prou. 16. Vt cùm interdū per sacrilegia illa remedia aliqua percipere , vel verū aliquid deprehendere potuerint , facilius propterea Diabolo credant . Aug. de temp . ser. 241. Vt illusionis efficacia magis in●s●entur , qui malignis spiritibus magis quàm verbo ipsius credere in animum induxerunt . Gualter . in Ion. c. 1. o Non est falsa aut vana taliū notitia : per effectum enim veritas probatur . Non negamꝰ . Sicut enim vera fides miraculis , vbi opꝰ est , meretur dotari , ita falsa fides portentis vel figmentis in sui damnationē demeretur illudi . Gerson de mag . error . par . 3. p Exo. 7.11 , 12 , 13 , 22. q Effectū talia sortiri experientiae multae probant . Sed notanter Augustinus , omnes tales obseruationes tanto magis suspectas & fugiendas esse , quanto saepiꝰ suū videntur sortiri effectum . Gerson astrol . theolog . prop. 21. Si superstitiosa haec reperiantur esse virtutis alicuiꝰ tanto perniciosiora sunt secundùm A●gustinum , quanto sunt ad seducendum validiora . Idem de error . mag . part . 3. r Operatur Deus per creaturam aliquando sine ipsa , aliquando contra ipsam , aliquando cum ipsa . Bern. de grat . & lib. arb . s Eius enim consilijs militant , etiam qui eius consilijs repugnant . Greg. M. mor. l. 6. c. 14. t 1. Sam. 14.38 , 39 , 40. u Hic est fructus humanarum traditionum , vt & alijs & saepe autoribus suis molestae sint . Martyr in 1. Sam. c. 14. * Vise Chrysost. ad pop . Antioc . ser 14. x 1. Sam. 28.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin. orthod . quaest . 52. Quandoque enim v●lt Deꝰ etiam per spiritꝰ inferuos aliquē vera cognoscere , ad eorum poenā quibus ista praedicuntur , vt malum quod eis impendet , antequam veniat , praenoscendo patiantur . August . ad Simpl. l 2. q. 3. y Iona. 1.7 . z N●n statim debemus sub hoc exemplo sortibꝰ credere , vel illud de Actibꝰ huic testimonio copulare . Cùm priuilegia singulorū non possint legem facere communem . Sicut enim in condemnationē Balaam a●ina loquitur Num. 22.28 , 30. & Pharao Gen. 41. & Nebuc . Dan. 2. & 4. in iudiciū sui so●●ijs futura cognoscunt : sic fugitiuꝰ deprehenditur non viribꝰ sortiū & maximè ethnitorū , sed voluntate eius qui sortes regebat incertas . Hieron . super Ion. c. 1. 1 Ad bonum finem vsus aliorum malitia . Riber . in Ion. quod & Lyra. Vise & Theophyl . sup . cap. 10. §. 5. 2 Act. 1.26 . a Ezech. ●1 . 19 , 24 , 25 , 26. b 1. Sam. 6.7 , 8 , 6 , 10. Vt suo eos ●re corrip●ret . Chrysost. in Tit. homil . 3. vt ostenderet malum illud à se profectū . Riber in Ion. c. 1. vt gloria illis sua innetesceret . Martyr in 1. Sam c. 6. c Esai 36.10 . & 37.36 . d Ester 3.7 . & 9.1 , 2. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Esa. 36.18 , 19 , 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Esai 36.10 . & 37.29 , 33 , 34 Iustin. orthodox . quaest . 136. 1 Insulsum enim planè quod Serar . in I●sh . tom . 2. c. 7. q. 19. Vim ●nesse sortibꝰ ad veritatē eruendam , ex concursu diuino , si non in speciali , saltem in generali cursu certo , speciali incerto , de quo tamen spes aliqua affulget , quia sortium vsum aliquando laudauit . Non enim iuuat Deus aut promouet , quae abominatur & damnat : vt rectè Peu●eo . de diuin . f In ●aeteris autem praedictionibus suis daemones plaerumque & falluntur & fallunt . Aug de diuin . daem . c 6. Vt & nescientes sinceram veritatem , & quaem seiunt , in perditionem sui non confitentes Minut. Foelix in Octaui● g Non enim quiae imago Samuelis mortua Sauli regi v●ra praenunciauit , 1. Sam. 28.19 . pro●terea taliae sacrilegia minu● sunt execranda : aut quia Act. 16.16 , 17 , 18. ventriloqua foemina verum testimonium perhibuit Apostolis Domini ; ideò Paulus pepercit illi spiritui , ac non foeminam illam daemonis correptione atque exclusione mundauit . Aug. de doctr . Christ. l. 2 c. 23. h Deut. 13.1 , 2 , 3. i Tota res ( sortiū ) est inuenta fallaci●s aut ad quaestum , aut ad superstitio . nem , aut ad errorē . Cicer. de di●in . l. 2. Sed hoc genus diuinationis vita iam . communis explosit . Quis enim magistra●us , aut quis vir illustri●r vtitur sortibus ? Plaerisqu● in locis sortes planè refrixerunt . Ibid. k Prou. 25.4 .